The stable trveths of the Kirk reqvire a svtable behaviour holden forth by way of sermon upon I. Tim. 3. vers. 14. 15., delivered by Mr. William Dowglas ... before the provinciall Synod of Aberdene, April 18. 1659.
A SERMON Delivered by Mr. VVilliam Dowglas PROFESSOR of Divinity in Kings Colledge, before the Provinciall Synod of ABERDENE, Aprile 18. 1659. Upon I. TIM. Vers. 14. 15. These things write I unto thee, hoping to come vnto thee shortlie.
A SERMON Delivered by Mr. William Douglas PROFESSOR of Divinity in Kings College, before the Provincial Synod of ABERDEEN, Aprile 18. 1659. Upon I. TIM. Vers. 14. 15. These things write I unto thee, hoping to come unto thee shortly.
But if I tarry long, that thou mayest know, how thou oughtest to behave thy self in the house of GOD, Which is the Church of the living GOD, the pillar and ground of the trueth.
But if I tarry long, that thou Mayest know, how thou Ought to behave thy self in the house of GOD, Which is the Church of the living GOD, the pillar and ground of the truth.
IN this first Epistle, The Apostle worthily acquireth himselfe three wayes. First, as a Pastor instructing Timothy, both anent the right end of the LAW:
IN this First Epistle, The Apostle worthily acquireth himself three ways. First, as a Pastor instructing Timothy, both anent the right end of the LAW:
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as an Apostle, prescribing Rules anent the oeconomie of the true Visible Church, and emitting Canons anent Office-bearers, Bishops and Deacons in that Church, as in chap. 3. of which the TEXT is.
as an Apostle, prescribing Rules anent the economy of the true Visible Church, and emitting Canonas anent Office-bearers, Bishops and Deacons in that Church, as in chap. 3. of which the TEXT is.
In it are two points considerable, I. a Reason why he issues out this Directory, which is, That he might know how &c. II. Upon the mentioning of his sutable behaviour, wee have an elegant description of the Church, by way of Commendation, in that it is, The house of GOD &c. the ground of trueth;
In it Are two points considerable, I a Reason why he issues out this Directory, which is, That he might know how etc. II Upon the mentioning of his suitable behaviour, we have an elegant description of the Church, by Way of Commendation, in that it is, The house of GOD etc. the ground of truth;
These things write I unto thee. 2. The way he purposeth to supplie that, hoping to come unto the shortly. But if I &c. In the First againe, I shall shortly take notice but of these three. I. The Course, is writing. II. Who doeth write? III. Who it is hee writes unto. As to the first;
These things write I unto thee. 2. The Way he Purposes to supply that, hoping to come unto the shortly. But if I etc. In the First again, I shall shortly take notice but of these three. I. The Course, is writing. II Who doth write? III. Who it is he writes unto. As to the First;
Scripturall Writtings are for three. 1. For Memoriall duration, see Isai. 30. 8. Exod. 17. 14. 2. For Admonition, excitation and Christian edification, see I. Cor. 10. 11. II. Pet. 3. 1. and I. John 2. 14. 20. 3. For the due regulating of Faith and manners,
Scriptural Writings Are for three. 1. For Memorial duration, see Isaiah 30. 8. Exod 17. 14. 2. For Admonition, excitation and Christian edification, see I Cor. 10. 11. II Pet. 3. 1. and I. John 2. 14. 20. 3. For the due regulating of Faith and manners,
as Joh. 5. 39. Joh. 20. 31. II. Tim. 3. 15. 16. (Whence we may collect, of what singular use for Unitie & Concord were the Encyclickes of the Antient Kirk.) called by AUGUST.
as John 5. 39. John 20. 31. II Tim. 3. 15. 16. (Whence we may collect, of what singular use for Unity & Concord were the Encyclickes of the Ancient Kirk.) called by AUGUST.
Cōmunicaetoriae literae. But passing this, I the rather note the Ends of the Divine writes to stoppe Stappletons foule mouth, (Who Contr. 4. q. 5.) preferreth the Word-unwritten, to the Written, for three Respects. 1. For Authority, in that the Ʋnwritten Word, may define against the Written. 2. That the Ʋnwritten Word is of greater certanty for determinations of Faith.
Cōmunicaetoriae literae. But passing this, I the rather note the Ends of the Divine writes to stop Stappletons foul Mouth, (Who Contr 4. q. 5.) preferreth the Word-unwritten, to the Written, for three Respects. 1. For authority, in that the Ʋnwritten Word, may define against the Written. 2. That the Ʋnwritten Word is of greater certainty for determinations of Faith.
3. That the Materialls proposed in the Ʋnwritten Word are more excellent, then these in the Written Word. The very repetition of which blasphemies may be a just refutation of them. As to the Second.
3. That the Materials proposed in the Ʋnwritten Word Are more excellent, then these in the Written Word. The very repetition of which Blasphemies may be a just refutation of them. As to the Second.
well notes) for latitude the office of the Evangelist was commensurable with that of an Apostle, yet so they were not for power of Commission or jurisdiction. 2. is, That accordingly Paul indeavours to be usefull now, that is, by Epistolick Cōmission to supply the want of his Personall presence, comforts and conference. Thus the Fathers of the ancient kirk did, as said is:
well notes) for latitude the office of the Evangelist was commensurable with that of an Apostle, yet so they were not for power of Commission or jurisdiction. 2. is, That accordingly Paul endeavours to be useful now, that is, by Epistolick Commission to supply the want of his Personal presence, comforts and conference. Thus the Father's of the ancient kirk did, as said is:
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and this is to lesson us now, that as occasion is offered from Providence, we imitate him in this. 3. is, That hence I finde no warrant for Roman-Rescripts or papall Decretalls now;
and this is to Lesson us now, that as occasion is offered from Providence, we imitate him in this. 3. is, That hence I find no warrant for Roman-Rescripts or papal Decretals now;
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Onlie this, he as an inferiour, was to receive Orders from a potestative Superiour, as the same Spal. writes l. 4. cap. 1. Justin Martyr, and Beza hold him out as the Angel of the Church of Ephesus, or that he was Moderator, Bishope and President amongst the Elders there.
Only this, he as an inferior, was to receive Order from a potestative Superior, as the same Spal. writes l. 4. cap. 1. Justin Martyr, and Beza hold him out as the Angel of the Church of Ephesus, or that he was Moderator, Bishop and President among the Elders there.
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I shall now onely marke what good account Paul gives of him in Scripture: And first see his Linage, birth and breeding, II. Tim. 1. 5. secondly, his Calling, II. Tim. 4. 5. thirdly, his gifts and abilities, II. Tim. 1. 6. II. Tim. 3. 15. I. Tim. 3. 14. Fourthly, his diligence and fidelitie in imployments, see Phil. 2. 20. Fifthly, his strict walking insinuated, I. Tim. 5. 25. Whence I note this, Where all these concurre, it is an evident signe of an inward CALL.
I shall now only mark what good account Paul gives of him in Scripture: And First see his Lineage, birth and breeding, II Tim. 1. 5. secondly, his Calling, II Tim. 4. 5. Thirdly, his Gifts and abilities, II Tim. 1. 6. II Tim. 3. 15. I. Tim. 3. 14. Fourthly, his diligence and Fidis in employments, see Philip 2. 20. Fifthly, his strict walking insinuated, I Tim. 5. 25. Whence I note this, Where all these concur, it is an evident Signen of an inward CALL.
The Madeburg. Centur. lib. 2. C•nt. 1. cap. 3. hold, as others also, That Hee, with Onesimus, & Dion. Areopag. were executed at ROME by Domitians command.
The Madeburg. Centaur lib. 2. C•nt. 1. cap. 3. hold, as Others also, That He, with Onesimus, & Dion. Areopagus. were executed At ROME by Domitians command.
Are not all scriptures Gods epistles to men? so August. on psal. 90. The scripture is Gods letter dated from that City, to which as pilgrames wee travell.
are not all Scriptures God's Epistles to men? so August. on Psalm. 90. The scripture is God's Letter dated from that city, to which as pilgrames we travel.
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Whose testimonies I the rather cite against these two most erroneous bold assertions of the Iesuite Stapleton, Relect. Cont. 5. q. 3. a. 4. First, That the Translation of Scriptures is the seminarie of heresie. 2. That the reading of scriptures by the Laicks is impious and pernitious.
Whose testimonies I the rather Cite against these two most erroneous bold assertions of the Iesuite Stapleton, Relect. Cont. 5. q. 3. a. 4. First, That the translation of Scriptures is the seminary of heresy. 2. That the reading of Scriptures by the Laics is impious and pernicious.
Anent this comparative NONLATINALPHABET, I note that some as Aretius referre it vnto his writting, but others to the nearest, his comming. But the maine Observe of Critiques here, is, That this Comparative addeth much to the simple signification of the absolute; so it is, Joh. 13. 27. so Act. 25. 10. NONLATINALPHABET. so II. Tim. 1. 17. NONLATINALPHABET.
Anent this comparative, I note that Some as Aretius refer it unto his writing, but Others to the nearest, his coming. But the main Observe of Critiques Here, is, That this Comparative adds much to the simple signification of the absolute; so it is, John 13. 27. so Act. 25. 10.. so II Tim. 1. 17..
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Since then wee finde his Resolve is for Ephesus, the question is, Did hee indeed by a locall motion returne to it? Although some for the affirmative ground on the words Act. 18. 23. yet the most are for the negative ▪ and if so,
Since then we find his Resolve is for Ephesus, the question is, Did he indeed by a local motion return to it? Although Some for the affirmative ground on the words Act. 18. 23. yet the most Are for the negative ▪ and if so,
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yet his Intent is rationall, and for good vse, as is well observed by judicious Calvin, and learned Danaus. as 1. to represse insolent and contumacious Spirits,
yet his Intent is rational, and for good use, as is well observed by judicious calvin, and learned Danaus. as 1. to repress insolent and contumacious Spirits,
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and to sober their minds, upon the supposall of his speedy returne. 2. To refresh the present incumbent, with a comfortable hope, of injoying his personall presence to ease and relieve him. 3. To excite Timothy and stirre him up to further diligence to,
and to Sobrium their minds, upon the supposal of his speedy return. 2. To refresh the present incumbent, with a comfortable hope, of enjoying his personal presence to ease and relieve him. 3. To excite Timothy and stir him up to further diligence to,
The spirits impulse admitts of no repulse, see a cleare instance of this, Act. 16. 7. there the Holy Ghost did forbid them to preach the word in Asia, and the spirit did not suffer them to go to Bithynia.
The spirits impulse admits of no repulse, see a clear instance of this, Act. 16. 7. there the Holy Ghost did forbid them to preach the word in Asia, and the Spirit did not suffer them to go to Bythynia.
In which observe these two. 1. The end of his writting, that thou mayest know how &c. 2. The Churches dignity (which is the object of this comely behaviour) by way of Panegyrick beyond all that can be given to all Arts or sciences.
In which observe these two. 1. The end of his writing, that thou Mayest know how etc. 2. The Churches dignity (which is the Object of this comely behaviour) by Way of Panegyric beyond all that can be given to all Arts or sciences.
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In the which are those two. 1. Who is the Proprietary of this House, and of the Church. 2. What is the property or rather office of this house and Church, that is, to be the ground and pillar of the trueth.
In the which Are those two. 1. Who is the Proprietary of this House, and of the Church. 2. What is the property or rather office of this house and Church, that is, to be the ground and pillar of the truth.
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The house of God, the Church in scripture, is compared to a garden inclosed, to an Army, to a City, and here to an House: but to that, of God, CHRYSOST.
The house of God, the Church in scripture, is compared to a garden enclosed, to an Army, to a city, and Here to an House: but to that, of God, CHRYSOSTOM.
In the first, it is building. in the second, it is dwelling. in the third, it is defending. IT is well remarked by D. Hāmond, this is a phrase, taken frō that speciall place of Gods presentiating himself.
In the First, it is building. in the second, it is Dwelling. in the third, it is defending. IT is well remarked by D. Hāmond, this is a phrase, taken from that special place of God's presentiating himself.
For as Ambrose sayes, Thoughall the world be his Dominion, yet the Church is onely his House. For, here Hee dwels, here hee delights to meete with the pious & devout soule, here hee receives their addresses, here hee answers their petitions, here he is worshipped;
For as Ambrose Says, Thoughall the world be his Dominion, yet the Church is only his House. For, Here He dwells, Here he delights to meet with the pious & devout soul, Here he receives their Addresses, Here he answers their petitions, Here he is worshipped;
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Sedgwick on psal. 23. mantaines this to be Gods house, both for operation and for separation, in that divine duties and services are performed in it,
Sedgwick on Psalm. 23. maintains this to be God's house, both for operation and for separation, in that divine duties and services Are performed in it,
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after the publick peace of Christendome, sutably had their Auditories and Oratories. which the Grecians and Latines called Basilicae, and Dominicae. 2. Is the Coelestiall, whereof we we reade 2. Cor. 5. 1. 2. and Joh. 14. 2. 3. Is the Spirituall, yet Militant, the true Church on earth, both visible and invisible; this is here.
After the public peace of Christendom, suitably had their Auditors and Oratories. which the Greeks and Latins called Basilicae, and Dominicae. 2. Is the Celestial, whereof we we read 2. Cor. 5. 1. 2. and John 14. 2. 3. Is the Spiritual, yet Militant, the true Church on earth, both visible and invisible; this is Here.
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and of this house, are also these places, Heb. 3. 2. 6. I. Pet. 4. 17. Psal. 69. 9. Luk. 1. 27. Ephes. 2. 19. Gal. 6. 10. This is that house where fatnesse is.
and of this house, Are also these places, Hebrew 3. 2. 6. I. Pet. 4. 17. Psalm 69. 9. Luk. 1. 27. Ephesians 2. 19. Gal. 6. 10. This is that house where fatness is.
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psal. 36. 8. this is that house wher satisfying goodnesse is, psal. 65. 4. this is that house of David, luk. 1. 33. this is that house built on the Rocke, Matth. 7. 24. this is that house where holinesse is seemly psal. 93. 5. here wee inquire, psal. 27. 4. here he remains by ordinances and his spirit, see I. cor. 3. 16. I. Cor. 6. 19. II. Cor. 6. 16. Augustine yet further holds out the resemblance thus, 1. A house hath the ground, the walls. the roofe, so the Church hath saith to be grounded upon, hope to bee erected by,
Psalm. 36. 8. this is that house where satisfying Goodness is, Psalm. 65. 4. this is that house of David, luk. 1. 33. this is that house built on the Rock, Matthew 7. 24. this is that house where holiness is seemly Psalm. 93. 5. Here we inquire, Psalm. 27. 4. Here he remains by ordinances and his Spirit, see I cor. 3. 16. I Cor. 6. 19. II Cor. 6. 16. Augustine yet further holds out the resemblance thus, 1. A house hath the ground, the walls. the roof, so the Church hath Says to be grounded upon, hope to be erected by,
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and love that covereth, &c. 2. A great house hath severall Office-bearers, so that the Church, I. Cor. 12. 28. Ephes. 4. 11. 12. 3. A great mans house, hath vessels and vt•nfiles of all, and for all sorts.
and love that Covereth, etc. 2. A great house hath several Office-bearers, so that the Church, I Cor. 12. 28. Ephesians 4. 11. 12. 3. A great men house, hath vessels and vt•nfiles of all, and for all sorts.
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Now as God is a great Honsholder, Matth. 20. 1. so hath he in the Catholick Visible Church, vessels of diverse frames, II. Tim. 2. 20. 4. In a great house is provision for young and old, poore and rich, weake and strong:
Now as God is a great Hornholder, Matthew 20. 1. so hath he in the Catholic Visible Church, vessels of diverse frames, II Tim. 2. 20. 4. In a great house is provision for young and old, poor and rich, weak and strong:
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so it is in this house, see Heb. 5. 12. 13. 14. I. Pet. 2. 2. Matth. 15. 26. 27. 5. In a great house, there is but one Head and Lord: so here it is, Ephes. 33. 22. Eph. 5. 24. Col. 1. 18.
so it is in this house, see Hebrew 5. 12. 13. 14. I. Pet. 2. 2. Matthew 15. 26. 27. 5. In a great house, there is but one Head and Lord: so Here it is, Ephesians 33. 22. Ephesians 5. 24. Col. 1. 18.
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but God keeps and defends His House, psal. 121. 3. 5. 6. psal. 125. 2. Isai. 40. 2. Isai. 27. 2. 3. it is not with Gods house as with that of dagon, I. Sam. 5. 4. 2. Our houses locally comprehend us,
but God keeps and defends His House, Psalm. 121. 3. 5. 6. Psalm. 125. 2. Isaiah 40. 2. Isaiah 27. 2. 3. it is not with God's house as with that of dagon, I Sam. 5. 4. 2. Our houses locally comprehend us,
6. O how farre is this House surpassing all the magnifick Structures, all the sumptuous fabricks of the most curious and exquisite Architects of this world? if wee either regard the eminent Structure, the situation, the accomodation, the contrivement, the duration, the perfection of its beauty, see psal. 87. Isai. 26. 1. 2. Heb. 11. 10. Rev. 21, &c. Never talk of the Persian Hispaan, the Ethiopian Amara, the Egyptian Pyramids, the Adrian Mole, or the Lorenzo in Spayn, for in comparison with this, They are but as the drope of the bucket compared to the sea, or as the dust of the ballance compared to the whole earth.
6. O how Far is this House surpassing all the magnific Structures, all the sumptuous fabrics of the most curious and exquisite Architects of this world? if we either regard the eminent Structure, the situation, the accommodation, the contrivement, the duration, the perfection of its beauty, see Psalm. 87. Isaiah 26. 1. 2. Hebrew 11. 10. Rev. 21, etc. Never talk of the Persian Hispaan, the Ethiopian Amara, the Egyptian Pyramids, the Adrian Mole, or the Lorenzo in Spain, for in comparison with this, They Are but as the Drop of the bucket compared to the sea, or as the dust of the balance compared to the Whole earth.
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This is the Mother of us all. This must be to us as the Ark of Noah; not onely to be in it, but abide in it, see Joh. 15. 6. 7. I. Joh. 2. 19. Away with separation needlesse and unjust;
This is the Mother of us all. This must be to us as the Ark of Noah; not only to be in it, but abide in it, see John 15. 6. 7. I. John 2. 19. Away with separation needless and unjust;
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it is good word of Nehemiah, chap. 6. vers. 11. Should such a man as I flee? Should one inrolled in the King of heavens Family carry basesly, idlely, divisively? Remember who are without, Revel. 22. 15. &c. If civill carriage bee much required and looked after in a great mans house;
it is good word of Nehemiah, chap. 6. vers. 11. Should such a man as I flee? Should one enrolled in the King of heavens Family carry basesly, idly, divisively? remember who Are without, Revel. 22. 15. etc. If civil carriage be much required and looked After in a great men house;
how much more is christian and spirituall behaviour required in this great Lords House? Then in particular, Let each Member minde the welfare and standing of Gods house.
how much more is christian and spiritual behaviour required in this great lords House? Then in particular, Let each Member mind the welfare and standing of God's house.
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Remember these passages, Matth. 25. 21. 23. Luk. 12. 42. I. Car. 4. 2. Were thou but a doore-keeper in Gods house, improve thy talent to His praise and the Churches good. Marke Moses, his commendation;
remember these passages, Matthew 25. 21. 23. Luk. 12. 42. I. Car. 4. 2. Were thou but a doorkeeper in God's house, improve thy talon to His praise and the Churches good. Mark Moses, his commendation;
That hee was faithfull in all the house of God as a servant, Heb 3. 2. Why was Jehojada so honourably buried? was it not because, hee had done good in the house of the Lord, II. Chron. 24. 16. The greatest Elegium and Cōmendation that Theodosius could get of Ambrose in his Funerall was that, dying hee was more carefull of the Churches good,
That he was faithful in all the house of God as a servant, Hebrew 3. 2. Why was Jehoiada so honourably buried? was it not Because, he had done good in the house of the Lord, II Chronicles 24. 16. The greatest Elegium and Commendation that Theodosius could get of Ambrose in his Funeral was that, dying he was more careful of the Churches good,
If we are to behave our selves sutable to this house, then avoide divisive motions, or schismaticall behaviour, so Rom. 16. 17. If a Republicke, or Army, or a City,
If we Are to behave our selves suitable to this house, then avoid divisive motions, or Schismatical behaviour, so Rom. 16. 17. If a Republic, or Army, or a city,
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Matchiavels rule was, divide et impera. Our Lord insinuatetd this, Mark 3. 25. O sad is that word of Micah, chap. 7. 7! Good was that saying of Gregor, Nazanz. NONLATINALPHABET, that is, That we think, speake, and do the same.
Matchiavels Rule was, divide et Impera. Our Lord insinuatetd this, Mark 3. 25. O sad is that word of micah, chap. 7. 7! Good was that saying of Gregory, Nazanz., that is, That we think, speak, and do the same.
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but of old, Altars were piously erected, the Tabernacle reared up, the Temple finished, Synagogues built, Kirks and Cells continued as adminicles of divine worship in the publick meetings of the saints:
but of old, Altars were piously erected, the Tabernacle reared up, the Temple finished, Synagogues built, Kirks and Cells continued as adminicles of divine worship in the public meetings of the Saints:
The Kirk is a house, sayes he, and one house hath but one Rector, who can be this but Peter and his successours? ANSW. 1. grant all this, what is it for the present Roman Bishope? this is but beggerie. 2. Make Peter that one Rector (which is denyed by us) yet I deny that he is head or spouse of the Church. 3. Cyprian makes a better vse of that Rectorshipe, who epist. 67. sayes, We are many Pastors, yet we feed but one flock, which is the Lords.
The Kirk is a house, Says he, and one house hath but one Rector, who can be this but Peter and his Successors? ANSWER. 1. grant all this, what is it for the present Roman Bishop? this is but beggary. 2. Make Peter that one Rector (which is denied by us) yet I deny that he is head or spouse of the Church. 3. Cyprian makes a better use of that Rectorshipe, who Epistle. 67. Says, We Are many Pastors, yet we feed but one flock, which is the lords.
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Next followes the second branch of his Commendatory, The Church of &c. Where we are first to explicate this other Predication or denomination, then gives some uses of our behaviour to the things so denominated.
Next follows the second branch of his Commendatory, The Church of etc. Where we Are First to explicate this other Predication or denomination, then gives Some uses of our behaviour to the things so denominated.
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For each of these so long as they adhere to revealed trueths, and remaine joyned to the base, so farre they are The Churches of the living God, his body, his spouse. Now what is added? This title is added, both for distinction, and for demonstration;
For each of these so long as they adhere to revealed truths, and remain joined to the base, so Far they Are The Churches of the living God, his body, his spouse. Now what is added? This title is added, both for distinction, and for demonstration;
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as not subject to mortality, as the Devill: or as some learned Divines more clearly hold out thus. 1. There be dij deputati and reputati, as psal. 82. 6. I have said, yee are gods.
as not Subject to mortality, as the devil: or as Some learned Divines more clearly hold out thus. 1. There be dij deputati and reputati, as Psalm. 82. 6. I have said, ye Are God's.
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2. there be dij fictitij or manufacti, dead gods or Idols, psal. 138. 15. &c. 3. there be dij sensuales, as of these, whose god is their belly, phil. 3. 19. 4. there be dij usurpantes, as the devils, II. Cor. 4. 4. the god of this World:
2. there be dij fictitij or manufacti, dead God's or Idols, Psalm. 138. 15. etc. 3. there be dij sensuales, as of these, whose god is their belly, Philip. 3. 19. 4. there be dij usurpantes, as the Devils, II Cor. 4. 4. the god of this World:
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This limitation is mainely in opposition to these false gods, whose pictures invented and framed by humane braine, were adored and sacrificed unto, in the heat hen Temples;
This limitation is mainly in opposition to these false God's, whose pictures invented and framed by humane brain, were adored and sacrificed unto, in the heat hen Temples;
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grounding vpon these words, I. Tim. 6. 16. As also who gives life, 1. The Ʋniversall, as Act. 17. 28. then the rationall, as Gen. 1. 26. Jer. 38. 16. Psal. 32. 8. Isai. 28. 26. Psal. 36. 9. then the supernaturall life, as when he is called our life, see Col. 3. 3. 4. Galat. 2. 20. I. Pet. 1. 23. both these are no lesse well explained by Marianus Victorin { us }, lib. 4. against the Arians; upon these words of Joh. chap. 1. 4. In him was life, and his life was the light of men.
grounding upon these words, I Tim. 6. 16. As also who gives life, 1. The Ʋniversall, as Act. 17. 28. then the rational, as Gen. 1. 26. Jer. 38. 16. Psalm 32. 8. Isaiah 28. 26. Psalm 36. 9. then the supernatural life, as when he is called our life, see Col. 3. 3. 4. Galatians 2. 20. I. Pet. 1. 23. both these Are no less well explained by Marianus Victorin { us }, lib. 4. against the Arians; upon these words of John chap. 1. 4. In him was life, and his life was the Light of men.
Vivere Dei non est quale nostrum, sed est vivere summum, primum, fontaneum, a semetipso, est vivere ante omne vivere, sui sibi principium, omnium effectivum, viventium origo. The Title thus explained.
Vivere Dei non est quale nostrum, sed est vivere summum, primum, fontaneum, a semetipso, est vivere ante omne vivere, sui sibi principium, omnium effectivum, viventium origo. The Title thus explained.
Since the Church is the Church of the living God, then it is indefectible, hence it is called, the City of the living God, Heb. 12. 22. this is from his gracious assisting presence,
Since the Church is the Church of the living God, then it is indefectible, hence it is called, the city of the living God, Hebrew 12. 22. this is from his gracious assisting presence,
This Title is a great comfort to Believers, to living Members, even in the midst of the greatest and saddest Revolutions, in the time of their greatest pressures & sufferings;
This Title is a great Comfort to Believers, to living Members, even in the midst of the greatest and Saddest Revolutions, in the time of their greatest pressures & sufferings;
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Then beware to reproach the Living God. Let all Rabshake's and Golia's looke to themselves, see I. Sam. 17. 36. and II. King. 19. 4. O that scoffers and deriders of the sacred Trinitie, would take this to heart!
Then beware to reproach the Living God. Let all Rabshake's and Goliath's look to themselves, see I Sam. 17. 36. and II King. 19. 4. O that scoffers and deriders of the sacred Trinity, would take this to heart!
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Then whosoever professeth Membership of the Church of the Living God, Let them learne to live to him, Rom. 14. 7. 8. to this end, enter into this Kirk by a new and living way, Heb. 10. 20. Behave your selves as Children of the Living God, Rom. 9. 26. Carry as servants of the Living God, Dan. 6. 20. Thirst for the Living God, psal. 42. 2. Offer your bodies a living sacrifice, Rom. 12. 1. Trust in the living God, I. Tim. 6. 17. Sweare by him that liveth, Ier. 4. 2. Fear the living God. Dan. 6. 26. then worship him that liveth for ever, Revel. 4. 9. Rev. 5. 14. Then take heed of Apostatising from him, see Heb. 10, 31. If there be in us a Vitall principall that is indeed spirituall,
Then whosoever Professes Membership of the Church of the Living God, Let them Learn to live to him, Rom. 14. 7. 8. to this end, enter into this Kirk by a new and living Way, Hebrew 10. 20. Behave your selves as Children of the Living God, Rom. 9. 26. Carry as Servants of the Living God, Dan. 6. 20. Thirst for the Living God, Psalm. 42. 2. Offer your bodies a living sacrifice, Rom. 12. 1. Trust in the living God, I Tim. 6. 17. Swear by him that lives, Jeremiah 4. 2. fear the living God. Dan. 6. 26. then worship him that lives for ever, Revel. 4. 9. Rev. 5. 14. Then take heed of Apostatizing from him, see Hebrew 10, 31. If there be in us a Vital principal that is indeed spiritual,
They that are sealed with the seale of the Living God, will yeeld fruits of holinesse and happinesse, Revel. 7. 2. II. Cor. 3. 3. Let this be in a speciall way applyed to Ministers, who are not Baals Priests;
They that Are sealed with the seal of the Living God, will yield fruits of holiness and happiness, Revel. 7. 2. II Cor. 3. 3. Let this be in a special Way applied to Ministers, who Are not Baal's Priests;
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Farre be it from us in our Ministeriall acquittalls, that popish tenet, Missa non mordet. It is marked of Christ, Matth. 7. 29. That he taught with Authority, and the happy issue of this is set down, Matth. 11. 5. which is well rendered, The poorear evangelized, that is, drenched in it.
far be it from us in our Ministerial acquittalls, that popish tenet, Missa non Mordet. It is marked of christ, Matthew 7. 29. That he taught with authority, and the happy issue of this is Set down, Matthew 11. 5. which is well rendered, The poorear evangelized, that is, drenched in it.
and to the Coloss. chap. 1. 28. Wee teach every man in all wisdome, that we may present &c. And yet to cleare this, marke these two notable passages of Paul in his powerfull preaching, to draw men from vanities and idols to the Living God, see I. Thess. 1. 9. For they themselves shew what manner of entring in we had unto you,
and to the Coloss. chap. 1. 28. we teach every man in all Wisdom, that we may present etc. And yet to clear this, mark these two notable passages of Paul in his powerful preaching, to draw men from vanities and Idols to the Living God, see I Thess 1. 9. For they themselves show what manner of entering in we had unto you,
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and justly and unblameably wee behaved our selves among you that beleeve, &c. Here are three good Adverbs. 1. How holily, a Minister should be Holinesse to the Lord, indued with personal-holines, profession-holines, holinesse in his Family,
and justly and unblamably we behaved our selves among you that believe, etc. Here Are three good Adverbs. 1. How holily, a Minister should be Holiness to the Lord, endued with personal-holines, profession-holines, holiness in his Family,
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Then, how justly, that is, wronging no mans interest, giving to each in Gods family his portion in due season, revealing to thē the whole Counsell of God, applying in a wise way, Law-threats and Gospel-promises, giving both aloes and cordials, bitter & sweet as PATIENTS stand in need of it.
Then, how justly, that is, wronging no men Interest, giving to each in God's family his portion in due season, revealing to them the Whole Counsel of God, applying in a wise Way, Law-threats and Gospel promises, giving both aloes and cordials, bitter & sweet as PATIENTS stand in need of it.
Thirdly, how unblameably, PETER very well urges upon all, an holy and honest conversation, I. Pet. 1. 15. I. Pet. 2. 12. O how much more is this required in a Minister;
Thirdly, how unblamably, PETER very well urges upon all, an holy and honest Conversation, I Pet. 1. 15. I. Pet. 2. 12. O how much more is this required in a Minister;
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our example being more viewed then our precepts; which puts me in minde, of a sad speech of Martianus Bishope of Constantinople, recorded by Socrates, lib. 5. chap. 20. Hast. eccl. and it is this,
our Exampl being more viewed then our Precepts; which puts me in mind, of a sad speech of Martianus Bishop of Constantinople, recorded by Socrates, lib. 5. chap. 20. Hast. Ecclesiastes. and it is this,
I end with this humble Request. Let us all indeavour for such behaviour as is sutable to revealed trueths, as is sutable to the power of godlinesse, as is sutable to these Ordinances we hold out to others,
I end with this humble Request. Let us all endeavour for such behaviour as is suitable to revealed truths, as is suitable to the power of godliness, as is suitable to these Ordinances we hold out to Others,
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thus Leigh. and Chillingsworth. apply these titles, for so say they, was Attains called by Euseb. lib. chap. 1. for his constant Martyrdom, but this is not right.
thus Leigh. and Chillingsworth. apply these titles, for so say they, was Attains called by Eusebius lib. chap. 1. for his constant Martyrdom, but this is not right.
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For this is the predicate of the Church here, and one is not a Church. 2. Some referre and joine these words to the subsequent, vers. 16. these materiall trueths being a Pillar, so Camero, so Heinsius, so also Mares. t. 1. Contr. 5. contra Tirin• p. 163. 3. Most of the soundest Interpreters referre this to the Antecedent, for which cause, the originall Greeke hath it, NONLATINALPHABET, NONLATINALPHABET,
For this is the predicate of the Church Here, and one is not a Church. 2. some refer and join these words to the subsequent, vers. 16. these material truths being a Pillar, so Chamber, so Heinsius, so also Mares. tO. 1. Contr 5. contra Tirin• p. 163. 3. Most of the soundest Interpreters refer this to the Antecedent, for which cause, the original Greek hath it,,,
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As for the first, I propose these. 1. What Church it is, that is this Pillar. 2. Why the Church is so called. 3. I shall vindicate the place from foule aspersions, and false glosses put upon it.
As for the First, I propose these. 1. What Church it is, that is this Pillar. 2. Why the Church is so called. 3. I shall vindicate the place from foul Aspersions, and false Glosses put upon it.
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Wee reade in scripture, That they have been erected for witnessing, so Gen. 31. 13. 52. 2. For a Memoriall, so was Absoloms pillar for preserving his memorie alive, II. Sam. 18. 18. 3. Pillars are erected as an Embleme of a judgement,
we read in scripture, That they have been erected for witnessing, so Gen. 31. 13. 52. 2. For a Memorial, so was Absoloms pillar for preserving his memory alive, II Sam. 18. 18. 3. Pillars Are erected as an Emblem of a judgement,
so Gen. 19. 26. 4. For Strengthning and supporting great buildings, so Judg. 16. 29. 5. Wee reade I. king. 7. 21. that Solomon erected two pillars in the Temple porch, called Jachin and Boaz, interpreted by the seventy Interp. NONLATINALPHABET and NONLATINALPHABET, that is, Direction and Protection: or as others, Light and Integrity; They were as the Ʋrim and the Thummim. purity of Doctrine, and sanctity of life, a sound faith and pure living, a sound head, and charitable hands, sound precepts & good practise, by the which God directeth & establisheth his Church. 6. Amongst the Romans were Pillars erected to Conquerours, after warres for Triumph,
so Gen. 19. 26. 4. For Strengthening and supporting great buildings, so Judges 16. 29. 5. we read I King. 7. 21. that Solomon erected two pillars in the Temple porch, called Jachin and Boaz, interpreted by the seventy Interpretation. and, that is, Direction and Protection: or as Others, Light and Integrity; They were as the Ʋrim and the Thummim. purity of Doctrine, and sanctity of life, a found faith and pure living, a found head, and charitable hands, found Precepts & good practise, by the which God directeth & Establisheth his Church. 6. among the Romans were Pillars erected to Conquerors, After wars for Triumph,
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so in Foro there were new Obelisks, and in Campo Martio, such pillars and high statues. But the pillar here mentioned, is not a Materiall but a Metaphoricall, not a reall, but a figurative, not an Architectonicall, but Politicall, not simply but comparatively so, that is, in respect of men locking & leaning to it.
so in Foro there were new Obelisks, and in Campo Martio, such pillars and high statues. But the pillar Here mentioned, is not a Material but a Metaphorical, not a real, but a figurative, not an Architectonical, but Political, not simply but comparatively so, that is, in respect of men locking & leaning to it.
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As to the question first to bee answered, to wit, What is the Church that is this Pillar? I Ans. first in generall. 1. Each true Church is this Pillar, yea each individuall Believer is a pillar in a sound sense,
As to the question First to be answered, to wit, What is the Church that is this Pillar? I Ans. First in general. 1. Each true Church is this Pillar, yea each Individu Believer is a pillar in a found sense,
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That since the Catholick Church is first in Divine Intention, and in Institution, and in Priviledges, and in Authority, and so in Dignity and Perfection: yea and since the Federall Promises are first made to the Church Catholick,
That since the Catholic Church is First in Divine Intention, and in Institution, and in Privileges, and in authority, and so in Dignity and Perfection: yea and since the Federall Promises Are First made to the Church Catholic,
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as is well proven by J. Hudson; Hence it is, that I affirme, that the Notion, the denomination, the qualifications of a pillar, do all belong primarly to the Church Catholick.
as is well proven by J. Hudson; Hence it is, that I affirm, that the Notion, the denomination, the qualifications of a pillar, do all belong primary to the Church Catholic.
Which I the rather insist upon, to refute that new conceit of Independents, who hold no kirk to be a Pillar of truth, but their particular Congregations; This is just as the Papists say, No true kirk but that of Rome:
Which I the rather insist upon, to refute that new conceit of Independents, who hold no kirk to be a Pillar of truth, but their particular Congregations; This is just as the Papists say, No true kirk but that of Room:
and as the Donatists before them said, No true kirk but in Africa. but both are mistaken, not knowing the true affections of the true Catholick Visible Church.
and as the Donatists before them said, No true kirk but in Africa. but both Are mistaken, not knowing the true affections of the true Catholic Visible Church.
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I shall first negativè shew in what sense, the Church is not a Pillar, then positive shew in what sense, it is a Pillar. As to the first, that is well cleared by D. Feeld, lib. 4. cap. 4, of the Church. 1. IT is not the Pillar of trueth, as if divine trueths for their entitie and beeing, did depend on the Church: nay sayes CHRYSOST. well.
I shall First negativè show in what sense, the Church is not a Pillar, then positive show in what sense, it is a Pillar. As to the First, that is well cleared by D. Field, lib. 4. cap. 4, of the Church. 1. IT is not the Pillar of truth, as if divine truths for their entity and being, did depend on the Church: nay Says CHRYSOSTOM. well.
To which purpose, Irenaeus sayes well, lib. 3. cap. 1. Inst. The Apostolick writes are the Pillars of our faith, and cap. 2. the Gospell is the Pillar of trueth, and not mens Authority. The Church is not the authour or procreant cause of our faith. 3. Nor is the Church a Pillar, as if God could no other wayes reveale supernaturall trueths, but by its Ministry, as by necessity invincible;
To which purpose, Irnaeus Says well, lib. 3. cap. 1. Inst. The Apostolic writes Are the Pillars of our faith, and cap. 2. the Gospel is the Pillar of truth, and not men's authority. The Church is not the author or procreant cause of our faith. 3. Nor is the Church a Pillar, as if God could no other ways reveal supernatural truths, but by its Ministry, as by necessity invincible;
Hom. 11. on Tim. explicats this well, when he sayes, The Kirk by its Ministry and preaching, supports and upholds the trueth as it were, on its shoulders.
Hom. 11. on Tim. Explains this well, when he Says, The Kirk by its Ministry and preaching, supports and upholds the truth as it were, on its shoulders.
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but the Church. 4. As REGISTRATRIX, a Recorder, transmitting it to posterity successively, so it is a Thesaurer, a Tutrix, an Herauld, a Notar, keeping, defending, proclaiming, recording divine trueths, which moved Ravanella rightly to say, That In Ecclesia prostant Veritates Catholicae.
but the Church. 4. As REGISTRATRIX, a Recorder, transmitting it to posterity successively, so it is a Treasurer, a Tutrix, an Herald, a Notar, keeping, defending, proclaiming, recording divine truths, which moved Ravanella rightly to say, That In Ecclesia prostant Veritates Catholic.
I say, That as of old, the Egyptians and the Romanes, and in ordinary, Magistrats now, erect Pillars & posts, to the which they affixe their Edicts, Lawes & Wills: or to which of old, were joined their Tabulae pensiles, in the which, Proclaimations carrying their minds, are expressed, notified and insinuated,
I say, That as of old, the egyptians and the Romans, and in ordinary, Magistrates now, erect Pillars & posts, to the which they affix their Edicts, Laws & Wills: or to which of old, were joined their Tabulae pensiles, in the which, Proclamations carrying their minds, Are expressed, notified and insinuated,
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so that as said is, NONLATINALPHABET, one here is described by two, that is, the pillar upon the base firmely sustaining that, which is built and erected upon it,
so that as said is,, one Here is described by two, that is, the pillar upon the base firmly sustaining that, which is built and erected upon it,
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Milit. cap. 12. 13. reasons thus, The Pillar of trueth is infallible, but the Visible Kirk is the Pillar of trueth, ergo it is infallible. Answ. I may grant both the Propositions, & with no disadvantage to our Cause. 2. In the Iesuits sense, I deny them both. 3. Whether I grant or deny both,
Milit cap. 12. 13. Reasons thus, The Pillar of truth is infallible, but the Visible Kirk is the Pillar of truth, ergo it is infallible. Answer I may grant both the Propositions, & with no disadvantage to our Cause. 2. In the Iesuits sense, I deny them both. 3. Whither I grant or deny both,
What is this to the Roman kirk, where at they aime in this dispute? But Bellarm, indeavours to strengthen his inference thus. 1. Upon this ground onely,
What is this to the Roman kirk, where At they aim in this dispute? But Bellarmine, endeavours to strengthen his Inference thus. 1. Upon this ground only,
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and no other, was the Roman kirk called the Mother and Mistresse of all Churches, that it is and was the Pillar of trueth. Whence also it was that Ambrose writting of this place, hath these words, Though all the World be Gods,
and no other, was the Roman kirk called the Mother and Mistress of all Churches, that it is and was the Pillar of truth. Whence also it was that Ambrose writing of this place, hath these words, Though all the World be God's,
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and for the trueth of Perfection, he may yet be farre lesse a man, as if a Foole, if witlesse, if mad; so I say of the present Roman Church, or as our Divines distinguish.
and for the truth of Perfection, he may yet be Far less a man, as if a Fool, if witless, if mad; so I say of the present Roman Church, or as our Divines distinguish.
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for fidelity. so the Roman kirk is a true kirk equivocally, being for parts integrall, and for perfection, a most false Kirk. 4. As to that passage of Ambrose, the very flattering Canonists, with their Dominus deus noster Papa, Christus noster, servator nostor Papa, do confesse these Commentaries to be spurious,
for Fidis. so the Roman kirk is a true kirk equivocally, being for parts integral, and for perfection, a most false Kirk. 4. As to that passage of Ambrose, the very flattering Canonists, with their Dominus deus Noster Papa, Christus Noster, servator nostor Papa, do confess these Commentaries to be spurious,
but granting them to be his, yet, as is well marked both by Feeld and Cartwright, they are thus to bee read, whereof Damasus is a Ruler, but not the Ruler; for so are all Bishops and Pastors as Cyprian well sayes, there is one Bishoperick wherof each hath a part.
but granting them to be his, yet, as is well marked both by Field and Cartwright, they Are thus to be read, whereof Damasus is a Ruler, but not the Ruler; for so Are all Bishops and Pastors as Cyprian well Says, there is one Bishoperick whereof each hath a part.
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But what a Rector even this Damasus was, the bloody Contests between him & Ʋrsacius, about that Idoll of Rome, the Chayre & the Supremacy historians do testifie.
But what a Rector even this Damasus was, the bloody Contests between him & Ʋrsacius, about that Idol of Room, the Chair & the Supremacy historians do testify.
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Now ere I come to the last title. Anent this, That the Church of the Living God, is the Pillar of the trueth; I observe 1. Whatever Society it is, that either expressly or by just consequence, opposeth revealed trueths, that is not the Pillar of trueth: whence I inferre, That the Roman kirk cannot be this Pillar of trueth, since it enerrats divine trueths, what by addition, what by detraction.
Now ere I come to the last title. Anent this, That the Church of the Living God, is the Pillar of the truth; I observe 1. Whatever Society it is, that either expressly or by just consequence, Opposeth revealed truths, that is not the Pillar of truth: whence I infer, That the Roman kirk cannot be this Pillar of truth, since it enerrats divine truths, what by addition, what by detraction.
Hieron. hath a trimme speech, when he sayes, Sanctorum Congregatio est dicta columna, &c. that is, The company of saints is called a pillar both for soliditie and for stabilitie.
Hieron. hath a trim speech, when he Says, Sanctorum Congregation est dicta columna, etc. that is, The company of Saints is called a pillar both for solidity and for stability.
and Theodoret. The company of Believers is called the pillar of trueth, because being grounded on the Rock, they remaine stable & unmoveable, & so preach dogmatick trueths.
and Theodoret The company of Believers is called the pillar of truth, Because being grounded on the Rock, they remain stable & Unmovable, & so preach dogmatic truths.
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as anent the Mediation of Christ, Justification, Free-will, number and efficacy of Sacraments, Traditions, equalled if not preferred to Scripture, the Nature and Notes of the Scriptures.
as anent the Mediation of christ, Justification, Freewill, number and efficacy of Sacraments, Traditions, equaled if not preferred to Scripture, the Nature and Notes of the Scriptures.
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I offer to hold the point out meerlie in these two heads at this time. 1. Let any consider the XII Articles of the new Tridentine Faith, approven by Pius IV. P. called the new Symbol, & now dayly urged by the Spaynish Inquisition, wherein are so grosse additions supperadded to that wee finde in Scripture, or which wee call the Apostles Creed, that any Reader that compares, shall easily finde them,
I offer to hold the point out meerlie in these two Heads At this time. 1. Let any Consider the XII Articles of the new Tridentine Faith, approven by Pius IV. P. called the new Symbol, & now daily urged by the Spaynish Inquisition, wherein Are so gross additions superadded to that we find in Scripture, or which we call the Apostles Creed, that any Reader that compares, shall Easily find them,
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as is well both observed by Crakenthorp, H. Lynd, and L. Sharpus. 2. Let any impartiall Reader consider the five Propositiones, called the determination of Innoc. X. anno 1653. for the Molinists against the Jansenists, and he shall finde in them a new faith, unknown to the better and purertimes of the Church.
as is well both observed by Crakenthorpe, H. Lined, and L. Sharp. 2. Let any impartial Reader Consider the five Propositiones, called the determination of Innocent X. Anno 1653. for the Molinists against the Jansenists, and he shall find in them a new faith, unknown to the better and purertimes of the Church.
Certaine it is, a heterodox Representative can no more lay challenge to a Pillar, then a Where to chastity, or as a Theefe to honesty. Whence it is acutly said by one, of One thrasonickly boasting,
Certain it is, a heterodox Representative can no more lay challenge to a Pillar, then a Where to chastity, or as a Thief to honesty. Whence it is acutly said by one, of One thrasonickly boasting,
but a glorious, conspicuous, visible, pompatick, a Kirk dressed to the eye: full of worldly splendor, and outward magnificence, as Bellarm. defines it.
but a glorious, conspicuous, visible, pompatick, a Kirk dressed to the eye: full of worldly splendour, and outward magnificence, as Bellarmine defines it.
and that, in that whole long intervall, there was nothing amongst men called Christians, but the Antichristian Whore, no saints then, no Pillars of trueth then.
and that, in that Whole long interval, there was nothing among men called Christians, but the Antichristian Whore, no Saints then, no Pillars of truth then.
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Against which no weapon formed shall prosper, Isai. 54. 17. see Isai. 59. 21. Matth. 28. 20. A Pillar by strong opposition may be made to shake and tremble,
Against which no weapon formed shall prosper, Isaiah 54. 17. see Isaiah 59. 21. Matthew 28. 20. A Pillar by strong opposition may be made to shake and tremble,
Then it becomes all honest Ministers to be as Pillars and posts in Gods house, to hold out all revealed trueths in Gods house plainly, pertinently, powerfully.
Then it becomes all honest Ministers to be as Pillars and posts in God's house, to hold out all revealed truths in God's house plainly, pertinently, powerfully.
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that is, firme, strong, and straight, so should Ministers be, and not broken Reeds, like Egypt Isai. 36. 6. on which if a man lean, it will pierce his hand.
that is, firm, strong, and straight, so should Ministers be, and not broken Reeds, like Egypt Isaiah 36. 6. on which if a man lean, it will pierce his hand.
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It is a good remarke of Ravanella, This speech of PAUL to Timothy is set down, not so much assertivè as preceptivè, what ought to bee, quomodo oporteat, NONLATINALPHABET.
It is a good remark of Ravanella, This speech of PAUL to Timothy is Set down, not so much assertivè as preceptivè, what ought to be, quomodo oporteat,.
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These that seeme to be pillars, ought so to carry, as that they may be real pillars. Let us do our duty in doing, in suffering, within the compasse of our Callings, remembring that sweet word of Christ, Revel. 3. 12. Him that overcometh, will I make a pillar in the Temple of my God,
These that seem to be pillars, ought so to carry, as that they may be real pillars. Let us do our duty in doing, in suffering, within the compass of our Callings, remembering that sweet word of christ, Revel. 3. 12. Him that Overcometh, will I make a pillar in the Temple of my God,
Wee are intrusted with this depositum, this pearle of pryce, wee are the pillars to which are affixed the Oracles of God. See II. Cor. 4. 7. Wee have this treasure &c. and this to purpose, to propagate, and preach to the World.
we Are Entrusted with this depositum, this pearl of price, we Are the pillars to which Are affixed the Oracles of God. See II Cor. 4. 7. we have this treasure etc. and this to purpose, to propagate, and preach to the World.
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as it were, with the base, may well be called the Pillar of trueth; but if any such particular adhere not to the base, it is no longer a Pillar. What are the seven Churches of the lesser Asia now? even turned to rubbish;
as it were, with the base, may well be called the Pillar of truth; but if any such particular adhere not to the base, it is no longer a Pillar. What Are the seven Churches of the lesser Asia now? even turned to rubbish;
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What ar the famo { us } Churchs of Africa now? Stables to impure Mahumetisme. What is become of the renowned Churches of Asia the greater? Dennes of Infidelity.
What Are the famo { us } Churches of Africa now? Stables to impure Mohammedanism. What is become of the renowned Churches of Asia the greater? Dens of Infidelity.
As there was a famous orthodox Nicen Councell, so was there as infamous and unsound a Nicen. As there was an orthodox Ephesine Councell, so after, there was a wicked and a praedatorie Ephesin. O then it were good for all and every particular Church to remember to practise what the Spirit speaketh to the Churches of Asia. As to that of Thyatira, Rev. 2. 25. But that which ye have already hold fast, till I come.
As there was a famous orthodox Nicene Council, so was there as infamous and unsound a Nicene As there was an orthodox Ephesine Council, so After, there was a wicked and a predatory Ephesian. Oh then it were good for all and every particular Church to Remember to practise what the Spirit speaks to the Churches of Asia. As to that of Thyatira, Rev. 2. 25. But that which you have already hold fast, till I come.
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so farre as it followes Christ, I. cor. 11. 1. IT is marked of that Pillar that lead the Israelits, that it was one and the same pillar that was light to Israel, but darknesse to Egypt, Exod. 14. 19. so the same Word preached by faithfull Pastors, becomes to some The savour of life to life, to others of death unto death.
so Far as it follows christ, I. cor. 11. 1. IT is marked of that Pillar that led the Israelites, that it was one and the same pillar that was Light to Israel, but darkness to Egypt, Exod 14. 19. so the same Word preached by faithful Pastors, becomes to Some The savour of life to life, to Others of death unto death.
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Here wee see clearly, That one and the same thing may bee both supporting and supported, both active and passive as to its being and vse, and as to trueths. the Church supports the trueth, in the wayes before specified, quoad declarari, ac manifestari.
Here we see clearly, That one and the same thing may be both supporting and supported, both active and passive as to its being and use, and as to truths. the Church supports the truth, in the ways before specified, quoad declarari, ac manifestari.
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Trueth againe supports the Kirk, in genere entis et moris, that it hath the beeing of the Church of the Living GOD, and that it, in its Latitude and Complexe, should be invincible and infallible.
Truth again supports the Kirk, in genere entis et moris, that it hath the being of the Church of the Living GOD, and that it, in its Latitude and Complex, should be invincible and infallible.
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Therefore this shall be my Method. First, I am to cleare the words of this Title. II. To propose that grand question, that falls pertinently here to bee discussed, which is;
Therefore this shall be my Method. First, I am to clear the words of this Title. II To propose that grand question, that falls pertinently Here to be discussed, which is;
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As Whitak. Contr. 4. q. 5. Criticks distinguish between NONLATINALPHABET, and NONLATINALPHABET thus, That the first is properly rendered, a ground, the second, properly a seat, applying the word, ground, to the trueths existing and revealed;
As Whitaker. Contr 4. q. 5. Critics distinguish between, and thus, That the First is properly rendered, a ground, the second, properly a seat, applying the word, ground, to the truths existing and revealed;
as that it is not supported, in a right and strict notion is a ground, so Maimonides call his booke NONLATINALPHABET but that which so supports, as that it is supported, is properly a seat and receptacle or NONLATINALPHABET,
as that it is not supported, in a right and strict notion is a ground, so Maimonides call his book but that which so supports, as that it is supported, is properly a seat and receptacle or,
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but the subsequent and the Moderne Churches, is onely so with limitation, that is, conditionally, that is, in so farre as they deliver Apostolick doctrines, the Apostles were exempted in all their decisions from all errours:
but the subsequent and the Modern Churches, is only so with limitation, that is, conditionally, that is, in so Far as they deliver Apostolic doctrines, the Apostles were exempted in all their decisions from all errors:
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But yet further to cleare this, NOTE, as Davenant well observes, That there is a threefold ground of trueth. 1. Is Personall, and that is Christ, I. Cor. 3. 11. Isai. 28. 16. 2. Is doctrinall, and that is the Scriptures, see Ephes. 2. 20. 3. Is Ministeriall, and that is, Pastors, Fathers, Councel-determinations, and all their right Superstructures, that is,
But yet further to clear this, NOTE, as Davenant well observes, That there is a threefold ground of truth. 1. Is Personal, and that is christ, I Cor. 3. 11. Isaiah 28. 16. 2. Is doctrinal, and that is the Scriptures, see Ephesians 2. 20. 3. Is Ministerial, and that is, Pastors, Father's, Councel-determinations, and all their right Superstructures, that is,
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Now the Reasons of my deniall are these. 1. I ground on the judgement of these WRITTERS, wherof the first is, Vincentius Lyrin. who in his book anent profane Novelties, chap. 3. hath these words, The Church addes nothing, diminishes nothing, changeth nothing, cuts not off necessars, proposes not superfluous things, losses not her own, usurpes not that which belongs to others,
Now the Reasons of my denial Are these. 1. I ground on the judgement of these WRITTERS, whereof the First is, Vincentius Lyrin. who in his book anent profane Novelties, chap. 3. hath these words, The Church adds nothing, diminishes nothing, changes nothing, cuts not off necessars, proposes not superfluous things, losses not her own, usurps not that which belongs to Others,
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If the Church could make fundamentalls, then it could unmak them ▪ but the more moderate of the Papists deny this, upon this ground, that it belongs to the same power, both to creat and annihilate.
If the Church could make fundamentals, then it could unmak them ▪ but the more moderate of the Papists deny this, upon this ground, that it belongs to the same power, both to create and annihilate.
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And so they reject that non obstante of the Councel of Constance, grounding on that of Scotus, 1. dist. 11. q. 1. Trueth was of faith before heresie had a beeing,
And so they reject that non Obstacle of the Council of Constance, grounding on that of Scotus, 1. Dist. 11. q. 1. Truth was of faith before heresy had a being,
Since then the Kirk hath no reall detracting power, no more, as said is, can it have any reall adding power, since both are alike forbidden, Deut. 4. 2. 4. All credible points are at last resolved into Scripture, therfore, it is it that makes fundamentalls. CYPRIAN speaks appositly to this purpose, lib. de Bapt. All Ecclesiasticall discipline, hath its rule frō the Scripture, here it is bred and borne, and hither it must returne. Camerarius lib. 1. Sent. d.
Since then the Kirk hath no real detracting power, no more, as said is, can it have any real adding power, since both Are alike forbidden, Deuteronomy 4. 2. 4. All credible points Are At last resolved into Scripture, Therefore, it is it that makes fundamentals. CYPRIAN speaks appositely to this purpose, lib. de Bapt All Ecclesiastical discipline, hath its Rule from the Scripture, Here it is bred and born, and hither it must return. Camerarius lib. 1. Sent. d.
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as, What are we to judge of the Creeds, confessions, declaratios, formes of faith, synodal-conclusions, both of the Antient and Moderne Kirk? for since they containe the summe of credenda, agenda, petenda, speranda, that is, of what we are to beleeve, to do, to aske, and to hope for, which are the Synopsis of all Christian duties, the Question is, If these are to be looked upon,
as, What Are we to judge of the Creeds, confessions, declaratios, forms of faith, synodal-conclusions, both of the Ancient and Modern Kirk? for since they contain the sum of credenda, agenda, Petenda, speranda, that is, of what we Are to believe, to do, to ask, and to hope for, which Are the Synopsis of all Christian duties, the Question is, If these Are to be looked upon,
as fundamentalls, or grounds of Faith and trueth? To answere this aright, let us avoide these two extreams. 1. None of these are so to be looked upon as Scripture, or of equall authority to it.
as fundamentals, or grounds of Faith and truth? To answer this aright, let us avoid these two extremes. 1. None of these Are so to be looked upon as Scripture, or of equal Authority to it.
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3. That of the ARMINIAN, Who though they admitt the reading of such Confessions and declarations, yet they will not ascribe the least authority to them.
3. That of the ARMINIAN, Who though they admit the reading of such Confessions and declarations, yet they will not ascribe the least Authority to them.
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and to remove heresies. 3. As a ready Catechisme containing the grounds of both what we are to beleeve, & what to do. 4. They are a singular Meane, to beget & preserve a good understanding between kirks,
and to remove heresies. 3. As a ready Catechism containing the grounds of both what we Are to believe, & what to do. 4. They Are a singular Mean, to beget & preserve a good understanding between kirks,
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In Ignaetius his Epistles it is often remarked and inculcated, That whosoever will not joine to the abridged doctrines of the Church, NONLATINALPHABET, hee is corrupted.
In Ignatius his Epistles it is often remarked and inculcated, That whosoever will not join to the abridged doctrines of the Church,, he is corrupted.
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If the Church bee the ground of trueth, then all Christians may & should at last acquiesce to its determinations, & so safely resolve their faith into it at last.
If the Church be the ground of truth, then all Christians may & should At last acquiesce to its determinations, & so safely resolve their faith into it At last.
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To which I answere first, by denying the Consequent, because the Churches Authority is not the formall cause of our assent to divine trueths, as shalbe shewen in the Answere to the third Objection. 2. Giving but not granting what is in the illation, yet I deny that to appertain to the present Roman Church;
To which I answer First, by denying the Consequent, Because the Churches authority is not the formal cause of our assent to divine truths, as shall shown in the Answer to the third Objection. 2. Giving but not granting what is in the illation, yet I deny that to appertain to the present Roman Church;
which is the maine aime of these Sophisters. 3. I propose to them this question, (which they force us to startle) which is, What is that Christian Society into which all credible Objects are vltimately resolved into? Is it the Antient Catholick Kirk? or is it the lawfull oecumenick Councells? or is it the concurrent judgement of the Antient Fathers? or is it the present Romā Kirk? To these the late Jesuits answer far otherwise, thē the Moderate Schoolmen did.
which is the main aim of these Sophisters. 3. I propose to them this question, (which they force us to startle) which is, What is that Christian Society into which all credible Objects Are ultimately resolved into? Is it the Ancient Catholic Kirk? or is it the lawful ecumenic Counsels? or is it the concurrent judgement of the Ancient Father's? or is it the present Romā Kirk? To these the late Jesuits answer Far otherwise, them the Moderate Schoolmen did.
D. John Whyte, in his way &c. Digress. 16. p. 36. collects out of their Writers, this to be their judgment. 1. say they, The Catholick Church is the Rule to be followed in all points,
D. John Whyte, in his Way etc. Digress. 16. p. 36. Collects out of their Writers, this to be their judgement. 1. say they, The Catholic Church is the Rule to be followed in all points,
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as the rule infallible. 2. The Roman and the Catholick Faith are all one. 3. By the Kirk we mean her Head, saieth Valentia, tom. 3. d. 1. p. 24. so that this Catholick Church, wherof they so much brag, is no other but the Pope. Now this Valentia, finding the bed to be shorter then that he can stretch himself upon it, as wee have Isai. 28. 20. down right maintains that neither Antient Councells,
as the Rule infallible. 2. The Roman and the Catholic Faith Are all one. 3. By the Kirk we mean her Head, Saith Valentia, tom. 3. worser. 1. p. 24. so that this Catholic Church, whereof they so much brag, is no other but the Pope. Now this Valentia, finding the Bed to be shorter then that he can stretch himself upon it, as we have Isaiah 28. 20. down right maintains that neither Ancient Counsels,
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nor the antient Kirk, nor old Decretalls, nor the present Roman Kirk, but the Pope, is that, whereunto at last we must resolve our faith. of which rule to resolve unto, he saieth, Analys. fidei lib. 8. cap. 7. Stante hac regula rationali, animata, infallibili, omnes fidei articuli, ultimatè resolvuntur in ipsam, tanquā in rationem formalem.
nor the ancient Kirk, nor old Decretals, nor the present Roman Kirk, but the Pope, is that, whereunto At last we must resolve our faith. of which Rule to resolve unto, he Saith, Analysis. fidei lib. 8. cap. 7. Standing hac regula rationali, animata, infallibili, omnes fidei articuli, ultimatè resolvuntur in ipsam, tanquā in rationem formalem.
so that the Pope now, as D. Clerk wittily observes, is growen so bigg, that hee is both Head and whole Body, yea the whole Church, both holy Father and holy Mother, both Husband and Wife: nay the Pope is God, as one Felinus Sandeus blasphemes.
so that the Pope now, as D. Clerk wittily observes, is grown so big, that he is both Head and Whole Body, yea the Whole Church, both holy Father and holy Mother, both Husband and Wife: nay the Pope is God, as one Felinus Sandeus blasphemes.
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This compendious way, that they are fallen upon, puts me in minde of a like foolish conceit, one S. Cornaeus a late Iesuit hath fallen on, who to reject Bellarmins 15 notes of the kirk, falls only upon one as sufficient to confirme truths, & confute errours, which is the Miracles of the Romā Church.
This compendious Way, that they Are fallen upon, puts me in mind of a like foolish conceit, one S. Cornaeus a late Iesuit hath fallen on, who to reject Bellarmins 15 notes of the kirk, falls only upon one as sufficient to confirm truths, & confute errors, which is the Miracles of the Roman Church.
But Puteanus a late Iesuite is now more plain and bold in his Cōm. on 2. 2. q. 1. a. 6. That the present Pope (to wit Paul V.) is Christ his true vicar & successour, is not not absolutely belonging to faith:
But Puteanus a late Iesuite is now more plain and bold in his Command. on 2. 2. q. 1. a. 6. That the present Pope (to wit Paul V.) is christ his true vicar & successor, is not not absolutely belonging to faith:
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thus he, out of which I forme this syllogisme. Whatsoever Alexand. 7. hath defined, that is infallible the ground of trueth, but he hath defined this or that. Here grant that the Proposition wer true, which yet is most false;
thus he, out of which I Form this syllogism. Whatsoever Alexander 7. hath defined, that is infallible the ground of truth, but he hath defined this or that. Here grant that the Proposition were true, which yet is most false;
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For how can he be certain that this Pope was lawfully ordained, or at all baptised? Of these there is no more then humane assent, grounded upon probable conjectures. or what certainty is there to all and every one subject to him, that he hath published this or that definition? Of these and the like is no divine certantie.
For how can he be certain that this Pope was lawfully ordained, or At all baptised? Of these there is no more then humane assent, grounded upon probable Conjectures. or what certainty is there to all and every one Subject to him, that he hath published this or that definition? Of these and the like is no divine certantie.
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It is excellently well proven by S. V. LYND, That in the Roman Church, which they so farre extoll above Scripture, there is neither safety nor certanty, whether we understand the Essentiall,
It is excellently well proven by S. V. LINED, That in the Roman Church, which they so Far extol above Scripture, there is neither safety nor certainty, whither we understand the Essential,
or the Representative, or the Virtuall, or the Consistoriall Church, nor that Individuall Church, barbarously so called, which wants both personall and true doctrinall succession. see his Via devia. p. 513. and 452. And whereas Fisher and some others account it more safe to resolve into the Councell of Trent now.
or the Representative, or the Virtual, or the Consistorial Church, nor that Individu Church, barbarously so called, which Wants both personal and true doctrinal succession. see his Via Deviant. p. 513. and 452. And whereas Fisher and Some Others account it more safe to resolve into the Council of Trent now.
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wherupon Stapleton hath this assertion against WHITAKER, I beleeve, whatsoever the Church beleeveth lib. 1. cap. 9. and this indeed is the true ground of their circular argueing,
whereupon Stapleton hath this assertion against WHITAKER, I believe, whatsoever the Church Believeth lib. 1. cap. 9. and this indeed is the true ground of their circular arguing,
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But to speake to what is alleadged of the Nicen symbol. I answere 1. That preposition NONLATINALPHABET is not at all in that Creed, it is a false quotation of the Rhemists, like many more. 2. In the Symbol of Constantinople, we reade it indeed,
But to speak to what is alleged of the Nicene symbol. I answer 1. That preposition is not At all in that Creed, it is a false quotation of the Rhemists, like many more. 2. In the Symbol of Constantinople, we read it indeed,
That even in Augustins judgement, (to whom Protestants appeale so often,) The Church is the ground of trueth, when contra epistolam fundamenti, he sayes, I would not have beleeved the Gospell,
That even in Augustins judgement, (to whom Protestants appeal so often,) The Church is the ground of truth, when contra Epistolam Fundament, he Says, I would not have believed the Gospel,
and for what August. disputes there, which both our Divines have shewen, and Papists knew well enough, this testimony can make nothing either against us,
and for what August. disputes there, which both our Divines have shown, and Papists knew well enough, this testimony can make nothing either against us,
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or for them. 2. Some schoolmen, as Scotus, Gabriel, Canus, judge that Augustine is to be understood of acquisite & historicall faith, and not of infused. 3. Others of them thinke, that Augustin there is speaking of the Authority of that Church, which the Apostles governed,
or for them. 2. some Schoolmen, as Scotus, Gabriel, Canus, judge that Augustine is to be understood of acquisite & historical faith, and not of infused. 3. Others of them think, that Augustin there is speaking of the authority of that Church, which the Apostles governed,
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The first imports the vse of means, without which faith is not ordinarly produced, but this other relats to the principall ground and formall cause of our assent. And so I apply the Churches testification is a meane to beleeve the Gospell, but the principall ground of my assent to its trueths, is because God hath revealed it.
The First imports the use of means, without which faith is not ordinarily produced, but this other relates to the principal ground and formal cause of our assent. And so I apply the Churches testification is a mean to believe the Gospel, but the principal ground of my assent to its truths, is Because God hath revealed it.
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I make it yet more cleare by distinguishing between a Morall proofe, and a Divine proofe, the Testimony of the Church is a morall proofe, motive or inductive of Faith: but the Authority of the Holy Ghost speaking in the scriptures is that Divine proofe causing assent, whereunto at last I resolve. Altisiedorensis, thus explains it.
I make it yet more clear by distinguishing between a Moral proof, and a Divine proof, the Testimony of the Church is a moral proof, motive or inductive of Faith: but the authority of the Holy Ghost speaking in the Scriptures is that Divine proof causing assent, whereunto At last I resolve. Altisiedorensis, thus explains it.
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Heare the same learned Baron. yet clearing this, As the principall effective cause of our assent, is the Holy Ghost by inward illumination of the minde,
Hear the same learned Baron. yet clearing this, As the principal effective cause of our assent, is the Holy Ghost by inward illumination of the mind,
so the word of God it selfe revealed, by its innate light, vertue and Majesty manifesting its Divinity, is the principall objective cause or ground of our assent, to the trueths of the Gospell.
so the word of God it self revealed, by its innate Light, virtue and Majesty manifesting its Divinity, is the principal objective cause or ground of our assent, to the truths of the Gospel.
and submitting our hearts and consciences to these Scriptures, is the Authority of God, the supream Lord of all, the first and only absolute trueth, speaking in and by the the pen-men of the Scriptures evidenced singly in,
and submitting our hearts and Consciences to these Scriptures, is the authority of God, the supreme Lord of all, the First and only absolute truth, speaking in and by the the penmen of the Scriptures evidenced singly in,
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and by the Scriptures &c. As for the innate Arguments in the scriptures, that is, The Power and Majesty of the Word, the simplicity of the style, the ingyring light, the consonancie in it,
and by the Scriptures etc. As for the innate Arguments in the Scriptures, that is, The Power and Majesty of the Word, the simplicity of the style, the ingyring Light, the consonancy in it,
and in the Writters of it, the divine trueths contained in it, &c. These and many the like shew what a ground it is to faith, in so much that the Antient Kirk, Traditor libri, was judged Abnegator fidei. But the Papists by attributing so much to Church-Authority,
and in the Writters of it, the divine truths contained in it, etc. These and many the like show what a ground it is to faith, in so much that the Ancient Kirk, Traditor Libri, was judged Abnegator fidei. But the Papists by attributing so much to Church-authority,
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For when they asked, how they know then Scripture to be the revealed Word of God? They answere, by the assertion of the Ʋnversall censenting Church? And if they be againe asked,
For when they asked, how they know then Scripture to be the revealed Word of God? They answer, by the assertion of the Ʋnversall censenting Church? And if they be again asked,
in that it bearech his Image and Superscription, & and is confirmed by his undoubted uncontroled Miracles, and other effects which leade us to the Cause.
in that it bearech his Image and Superscription, & and is confirmed by his undoubted uncontrolled Miracles, and other effects which lead us to the Cause.
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and former experiences towards his inheritance, may make us conclude, that in a proper and strict sense, the Church is the ground of trueth, so infallible, that it cannot erre in the decisions of trueth, else to what end are all these its Priviledges? Ans. Let us yeeld all these priviledges to and of the Church,
and former experiences towards his inheritance, may make us conclude, that in a proper and strict sense, the Church is the ground of truth, so infallible, that it cannot err in the decisions of truth, Else to what end Are all these its Privileges? Ans. Let us yield all these privileges to and of the Church,
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but what is that to the present Roman Church, which is their aime? what a slight including argument were this? O Timothy, know how thou oughtest to behave thy selfe in Gods house, the kirk of Ephesus,
but what is that to the present Roman Church, which is their Love? what a slight including argument were this? O Timothy, know how thou Ought to behave thy self in God's house, the kirk of Ephesus,
because the Kirk of ROME, is the ground of trueth, because to it ar the promises, because to it is given infallibilitie? Is not this a meer begging of the question? The point here is never proven. One particular Church, hath no more particular priviledges then another.
Because the Kirk of ROME, is the ground of truth, Because to it Are the promises, Because to it is given infallibility? Is not this a mere begging of the question? The point Here is never proven. One particular Church, hath no more particular privileges then Another.
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To cleare my Answere yet further, I propose these two queries. 1. How can the present Roman Kirk be a ground of trueth, since it disagreeth so much with it self anent both the nature & number of fundamentalls? neither dare its Doctours define either of these.
To clear my Answer yet further, I propose these two queries. 1. How can the present Roman Kirk be a ground of truth, since it disagreeth so much with it self anent both the nature & number of fundamentals? neither Dare its Doctors define either of these.
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My second querie is, Where is the seat of infallibilitie? Who it is, that is the infallible Judge? The papists of France hold that a Generall Councell is above the Pope, that it is it, that is infallible,
My second query is, Where is the seat of infallibility? Who it is, that is the infallible Judge? The Papists of France hold that a General Council is above the Pope, that it is it, that is infallible,
but that is flately denied, no more is in Luk. 19. but a prayer and promise to Peter against heart-unbeleefe, but not a word anent the words of his mouth, nothing anent his pretended successours. But here yet they object this against vs, Can that be a true Church,
but that is flatly denied, no more is in Luk. 19. but a prayer and promise to Peter against heart-unbeleefe, but not a word anent the words of his Mouth, nothing anent his pretended Successors. But Here yet they Object this against us, Can that be a true Church,
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or a safe Religion, or way to walk in, which is fallible, but the Protestant Church is such, according to our confessed tenet? I Ans. 1. by these distinctions. 1. I distinguish between a man that may be deceived,
or a safe Religion, or Way to walk in, which is fallible, but the Protestant Church is such, according to our confessed tenet? I Ans. 1. by these Distinctions. 1. I distinguish between a man that may be deceived,
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and a man that is deceived. 2. between infallibilitie in the Object, & in the Subject. 3. between infallibilitie in the absolutely necessar points, and in some inferiour smaller matters, as is well marked by Baxter, p. 43. 44. Therefore wee say 1. Suppose wee should deviat,
and a man that is deceived. 2. between infallibility in the Object, & in the Subject. 3. between infallibility in the absolutely necessary points, and in Some inferior smaller matters, as is well marked by Baxter, p. 43. 44. Therefore we say 1. Suppose we should deviate,
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yet wee have an infallible Rule, the Word, though there be much weaknes in the Recipient, yet there is still infallibilitie in the Object, the Scriptures. 2. I affirme, all Churches to be infallible,
yet we have an infallible Rule, the Word, though there be much weakness in the Recipient, yet there is still infallibility in the Object, the Scriptures. 2. I affirm, all Churches to be infallible,
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when they leave the Objects infallibilitie, that is, the holy Scriptures, as the Rule of trueth. 3. Wee make a difference between that, Cui subesse potest falsum, and that, Cui actu subest falsum. A man may be deceived, who yet is not deceived.
when they leave the Objects infallibility, that is, the holy Scriptures, as the Rule of truth. 3. we make a difference between that, Cui Subesse potest falsum, and that, Cui Acts Subset falsum. A man may be deceived, who yet is not deceived.
None is falsus, or actually deceived, when he beleeves the doctrine of the Protestant Religion, that is, the holy Scriptures. A man may be actually not mistaken,
None is False, or actually deceived, when he believes the Doctrine of the Protestant Religion, that is, the holy Scriptures. A man may be actually not mistaken,
But lastly here, they object a passage of August. who in his Epist. 162. sayes, that in Romana Ecclesia semper viguit Apostolicae Cathedrae principatus.
But lastly Here, they Object a passage of August. who in his Epistle 162. Says, that in Roman Ecclesia semper viguit Apostolic Cathedrae Principatus.
Then was no Supremacy, then no visible Monarchie, then no power of both the swords, then the Principalitie was in the profession of a sound faith, in the practise of piety, in in prayers, in charity, in tears &c. So that this makes nothing for the establishment of the tyranny of the present Roman Church.
Then was no Supremacy, then no visible Monarchy, then no power of both the swords, then the Principality was in the profession of a found faith, in the practice of piety, in in Prayers, in charity, in tears etc. So that this makes nothing for the establishment of the tyranny of the present Roman Church.
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Our God is a God of trueth, psal. 31. 5. and Christ is trueth, Ioh. 17. 14. 6. and trueth comes by him, Ioh. 1. 17. and the gospell is the gospell of trueth, Gal. 3. 1. and all Worshippers should worship Him in spirit,
Our God is a God of truth, Psalm. 31. 5. and christ is truth, John 17. 14. 6. and truth comes by him, John 1. 17. and the gospel is the gospel of truth, Gal. 3. 1. and all Worshippers should worship Him in Spirit,
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IT is incumbent to all the true Members of this true Kirk, to be for the Trueths holden out and professed in it, II. Cor. 13. 8. For this end, follow these precepts and practises of holy men here mentioned.
IT is incumbent to all the true Members of this true Kirk, to be for the Truths held out and professed in it, II Cor. 13. 8. For this end, follow these Precepts and practises of holy men Here mentioned.
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As 1. Choose the trueth, with DAVID, psal. 119. 30. 2. Love the trueth with ZECHARY, chap. 8. 19. 3. Buy the trueth with SOLOMON, prov. 23. 23. 4. Pray for its propagation with CHRIST himself, Ioh. 17. and 17. psal. 43. 3. 5. Speak the truth with PAUL, Eph. 4. 25. 6. Walk in the trueth as GAIUS, Ioh. 3. 3. and psal. 86. 11. 7. Pray with David to be lead in the trueth, psal. 25. 5. 8. Execute the judgement of trueth, ZECHAR. 8. 16. 9. Beare witnesse unto the trueth as John Baptist did, Ioh. 5. 33. 10. Have your loines girt about with the girdle of trueth, Eph. 6. 14. 11. And be yee established in the present trueth, II. Pet. 1. 12. 12. Teach the way of God in trueth, Matth. 22. 16. II. Cor. 4. 2. Therefore my third vse is,
As 1. Choose the truth, with DAVID, Psalm. 119. 30. 2. Love the truth with ZECHARIAH, chap. 8. 19. 3. Buy the truth with SOLOMON, Curae. 23. 23. 4. Pray for its propagation with CHRIST himself, John 17. and 17. Psalm. 43. 3. 5. Speak the truth with PAUL, Ephesians 4. 25. 6. Walk in the truth as GAIUS, John 3. 3. and Psalm. 86. 11. 7. Pray with David to be led in the truth, Psalm. 25. 5. 8. Execute the judgement of truth, ZECHARIAH. 8. 16. 9. Bear witness unto the truth as John Baptist did, John 5. 33. 10. Have your loins girded about with the girdle of truth, Ephesians 6. 14. 11. And be ye established in the present truth, II Pet. 1. 12. 12. Teach the Way of God in truth, Matthew 22. 16. II Cor. 4. 2. Therefore my third use is,
in this do as Paul bids, II. Tim. 2. 15. and in this do as Paul did, see II. Cor. 4. 2. and II. Cor. 6. 4. 7. see also psal. 40. 11. I have not hid thy trueth from the great Congregation.
in this do as Paul bids, II Tim. 2. 15. and in this do as Paul did, see II Cor. 4. 2. and II Cor. 6. 4. 7. see also Psalm. 40. 11. I have not hid thy truth from the great Congregation.
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As there are two sorts of Builders, which made Paul to say, Let each take heed how hee builds, I. Cor. 3. 10. so there are of Dividers of the word of truth.
As there Are two sorts of Builders, which made Paul to say, Let each take heed how he builds, I Cor. 3. 10. so there Are of Dividers of the word of truth.
Which made our Lord to say, what we reade Luk. 12. 42. 43. as for Builders, some, their building is the superstructure of sound trueths, consisting well with, and decoring the foundation:
Which made our Lord to say, what we read Luk. 12. 42. 43. as for Builders, Some, their building is the superstructure of found truths, consisting well with, and decoring the Foundation:
I shall but touch onely some few of his directions, 1. Looke how a Pastor is to carry towards a Beleever, and how towards an Ʋnbeleever. 2. How towards the Young, and how towards the old, within the Kirk. 3. How towards, Superiours, how towards equall and inferiours. 4. How towards Humble spirits, and how towards the Proud. 5. How towards Weak, and how towards Malitious sinners. 6. How towards the Penitents, and how towards impenitents. 7. How toward.
I shall but touch only Some few of his directions, 1. Look how a Pastor is to carry towards a Believer, and how towards an Ʋnbeleever. 2. How towards the Young, and how towards the old, within the Kirk. 3. How towards, Superiors, how towards equal and inferiors. 4. How towards Humble spirits, and how towards the Proud. 5. How towards Weak, and how towards Malicious Sinners. 6. How towards the Penitents, and how towards impenitents. 7. How towards.
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Turbulent spirits, and how towards peaceable. 8. How towards Proficients in Christs school, & how towards deficients 9. How towards orderly Walkers, and how towards the scandalous. 10. How towards Faithfull Pastors, & how towards idle Belly-gods. See these and many more in that Treatise of his de cura pastorali. O if this should move and work us up, into a Fabian-like cunctation and long pausing!
Turbulent spirits, and how towards peaceable. 8. How towards Proficients in Christ school, & how towards deficients 9. How towards orderly Walkers, and how towards the scandalous. 10. How towards Faithful Pastors, & how towards idle Belly-gods. See these and many more in that Treatise of his de Cure Pastorali. O if this should move and work us up, into a Fabian-like cunctation and long pausing!
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O how loath should wee be without an inward Call to undertake this charge of laying foundations, such a burden, sayes Chrysostome, that the very Angels themselves would tremble to undergo it.
Oh how loath should we be without an inward Call to undertake this charge of laying foundations, such a burden, Says Chrysostom, that the very Angels themselves would tremble to undergo it.
This made Moses, Exod. 3. Thrise refuse it, & so Ezek. chap. 14. and so Jonas, chap. 1. This made AMBROSE, hide himself, and three times flee from Millan.
This made Moses, Exod 3. Thrice refuse it, & so Ezekiel chap. 14. and so Jonah, chap. 1. This made AMBROSE, hide himself, and three times flee from Milan.
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Let us then look well to this, how we have entered into it? Bernard sayes, this will be one of the Lords queries at the last day, quomodo intrasti? Sad and strict will be, one day, the account that young Novices must give,
Let us then look well to this, how we have entered into it? Bernard Says, this will be one of the lords queries At the last day, quomodo intrasti? Sad and strict will be, one day, the account that young novices must give,
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for rushing upon the burden of the pastorall Charge. GREGORY in that same book, p. 3. cap. 26. affirmes, That it is as dangerous for such Novices to undergo the burden of a pastorall Charge,
for rushing upon the burden of the pastoral Charge. GREGORY in that same book, p. 3. cap. 26. affirms, That it is as dangerous for such novices to undergo the burden of a pastoral Charge,
this were to ruine and not to build. And for any burden, that such or the most part sustaine in the Church, such Novices are well compared, (by the Authour of the Apology, p. 12. to these little statues or Angelets, that wee often see affixed to the pillars of our Churches stooping the head & bending the back,
this were to ruin and not to built. And for any burden, that such or the most part sustain in the Church, such novices Are well compared, (by the Author of the Apology, p. 12. to these little statues or Angelets, that we often see affixed to the pillars of our Churches stooping the head & bending the back,
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and what was the issue a fire came out of the brier, and devoured the Cedars of Lebanon? What a preposterous Course is it, to rush on vpon the publishing of divine trueths, who were never acquainted much with either naturall or morall trueths? O that Youngman aiming at this would but stay, till they should finde themselves indued with power from above, and furnished with gifts meete for so high a Calling! Hee that is the teacher of Angels, (sayes the same GREGORY there) would not be the teacher of men, before 30 years of age.
and what was the issue a fire Come out of the brier, and devoured the Cedars of Lebanon? What a preposterous Course is it, to rush on upon the publishing of divine truths, who were never acquainted much with either natural or moral truths? Oh that young man aiming At this would but stay, till they should find themselves endued with power from above, and furnished with Gifts meet for so high a Calling! He that is the teacher of Angels, (Says the same GREGORY there) would not be the teacher of men, before 30 Years of age.
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O how many things at necessary to the well manageing of right superstructures, such as lively preaching these trueths, right administration of Sacraments confirming these trueths, frequent Catechising to beare in these trueths upon people, visitation of the sicke, to refresh them with the Memorialls of divine trueths. Spirituall conference upon all occasions in all meetings, that we may mutually be edified in our holy faith.
Oh how many things At necessary to the well managing of right superstructures, such as lively preaching these truths, right administration of Sacraments confirming these truths, frequent Catechising to bear in these truths upon people, Visitation of the sick, to refresh them with the Memorials of divine truths. Spiritual conference upon all occasions in all meetings, that we may mutually be edified in our holy faith.
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Then what a man of experience should such an one be, that undertaks by these means, the superstructures of a holy life upon this ground? Since we ar to be built on this ground, it is needfull, (both by the necessity of the meane, and of the precept) that we by all laudable endeavours study to know them, that we may the more readily beleeve thē,
Then what a man of experience should such an one be, that undertakes by these means, the superstructures of a holy life upon this ground? Since we Are to be built on this ground, it is needful, (both by the necessity of the mean, and of the precept) that we by all laudable endeavours study to know them, that we may the more readily believe them,
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IT could not be but a great error of these Bishops, who did ordaine Synesius to be the Bishop of Ptolemais, when as he did not beleeve that maine foundation, of the Resurrection, as is reported by Photius and by Evagrius. For though I willingly yeeld and grant, that alike explicite and distinct knowledge of all revealed trueths is not of the same degree of necessity required, (for as wee distinguish betweene Fundamentalls, and suprafundamentalls, and Circumfundamentalls, all which three are revealed trueths, so also between these assents given to these,
IT could not be but a great error of these Bishops, who did ordain Synesius to be the Bishop of Ptolemais, when as he did not believe that main Foundation, of the Resurrection, as is reported by Photius and by Evagrius. For though I willingly yield and grant, that alike explicit and distinct knowledge of all revealed truths is not of the same degree of necessity required, (for as we distinguish between Fundamentals, and suprafundamentalls, and Circumfundamentalls, all which three Are revealed truths, so also between these assents given to these,
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as for example, though a man cannot be saved without an expresse assent to prime fundamentalls when they are clearly proposed & sufficiently revealed to him.
as for Exampl, though a man cannot be saved without an express assent to prime fundamentals when they Are clearly proposed & sufficiently revealed to him.
Yet as for others, not of so needfull concerment, that are not so clearly holden out, a man without the expresse and distinct knowledge of these may be saved) Yet this is not affirmed to maintaine or to justifie,
Yet as for Others, not of so needful concernment, that Are not so clearly held out, a man without the express and distinct knowledge of these may be saved) Yet this is not affirmed to maintain or to justify,
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but rather to condemne that affected, that grosse, and vincible ignorance of the most needfull and essentiall grounds of the Christian faith, yea of very necessarie superstructures O how many are ignorant of the first foundations of Christianity? May not the Lord charge Pastors with this, my People perish for lack of knowledge? How can one say, he is built on the Rock, that knows it not? How can any resolve a Case of conscience dexterously,
but rather to condemn that affected, that gross, and vincible ignorance of the most needful and essential grounds of the Christian faith, yea of very necessary superstructures Oh how many Are ignorant of the First foundations of Christianity? May not the Lord charge Pastors with this, my People perish for lack of knowledge? How can one say, he is built on the Rock, that knows it not? How can any resolve a Case of conscience dexterously,
when he knows not the grounds on which it depends, and must be resolved by? I shall onely reflect now vpō the sad and grosse ignorance of the foure maine necessary points.
when he knows not the grounds on which it depends, and must be resolved by? I shall only reflect now upon the sad and gross ignorance of the foure main necessary points.
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and therfore how little is he imployed in his Natures and Offices? what comfort and benefite by it? 2. O what defect is now among cōmon Professours, anent the knowledge of fin, the nature of it, the wofull consequents of it? how few do charge themselves with it? and that makes men make a mocke of it,
and Therefore how little is he employed in his Nature's and Offices? what Comfort and benefit by it? 2. O what defect is now among Common Professors, anent the knowledge of fin, the nature of it, the woeful consequents of it? how few do charge themselves with it? and that makes men make a mock of it,
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and are fearlesse of any danger by it. 3. O what ignorance is now of true repentance from dead works? Who mourns now for the sinnes of the Tymes, or of the Places hee lives in,
and Are fearless of any danger by it. 3. O what ignorance is now of true Repentance from dead works? Who mourns now for the Sins of the Times, or of the Places he lives in,
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or of his Calling, or of his Relations? Where is the Pastor that sayes, quid feci? Where is there a reall Amendement, a through Reformation, or where are sincere Converts. 4. O what ignorance is there of the nature of faith towards God? of faith in a slain Saviour, of faith unfained and working by love? If there wer no more defects of needfull Credibles amongst us, these ar sufficiēt to draw down great, yea all wrath on us.
or of his Calling, or of his Relations? Where is the Pastor that Says, quid Feci? Where is there a real Amendment, a through Reformation, or where Are sincere Converts. 4. O what ignorance is there of the nature of faith towards God? of faith in a slave Saviour, of faith unfeigned and working by love? If there were no more defects of needful Credibles among us, these Are sufficient to draw down great, yea all wrath on us.
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Onely one word, and that is, I wish Ministers and all Christians to be more carefull about fundamentalls, then about extra-fundamentalls, substances then circumstances, bodies then shadowes, essentialls then ritualls and ceremonies, to be more for Certanties, then for uncertancies, more for necessaries, then unnessaries, more for the weyghtie things of the Law, then for the tything of avice, mint, and Cumin, more for Catholick verities, then for private opinions, and to lay the stresse of the peace of the Church upon the former and not upon the latter. That Rabies quorundam Theologorum, (so it is well called) contesting about trifles, and quarreiling about a needlesse Rite, under the pretence of obviating errours, and maintaining trueths hath ruined vs. The like of this did bring in the ARIAN heresie, as Hilare reports,
Only one word, and that is, I wish Ministers and all Christians to be more careful about fundamentals, then about extra-fundamentalls, substances then Circumstances, bodies then shadows, essentials then rituals and ceremonies, to be more for Certanties, then for uncertancies, more for necessaries, then unnessaries, more for the weighty things of the Law, then for the tithing of Advice, mint, and Cumin, more for Catholic verities, then for private opinions, and to lay the stress of the peace of the Church upon the former and not upon the latter. That Rabies quorundam Theologorum, (so it is well called) contesting about trifles, and quarreiling about a needless Rite, under the pretence of obviating errors, and maintaining truths hath ruined us The like of this did bring in the ARIAN heresy, as Hilare reports,
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and this day to our great griefe wee may see, how much our needlesse Contests do strengthen our common Enemy, I meane the Papist. Ministers that are more of Catholick then factious spirits will think on this,
and this day to our great grief we may see, how much our needless Contests do strengthen our Common Enemy, I mean the Papist. Ministers that Are more of Catholic then factious spirits will think on this,
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The word NONLATINALPHABET argues a Behaviour or Conversation sutable and proportioned to the Charge and Call: without which no House, no Republique, no Army, no Church can subsist.
The word argues a Behaviour or Conversation suitable and proportioned to the Charge and Call: without which no House, no Republic, no Army, no Church can subsist.
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The first is, from our Birth, to our Effectuall Calling. This is called by PETER, vaine, I. Pet. 1. 18. and filthy, II. Pet. 2. 7. and by PAUL, the former, Eph. 4. 22. and by ISAIAH, base, cap. 3. 5. 2. Is frō the first period of our Effectuall Calling, to the end of our christian Race. This NONLATINALPHABET, Conversation or Behaviour, hath in Scripture many Names. IT is called a Good Conversation, Iam. 3. 13. I. Pet. 3. 16. & I.
The First is, from our Birth, to our Effectual Calling. This is called by PETER, vain, I Pet. 1. 18. and filthy, II Pet. 2. 7. and by PAUL, the former, Ephesians 4. 22. and by ISAIAH, base, cap. 3. 5. 2. Is from the First Period of our Effectual Calling, to the end of our christian Race. This, Conversation or Behaviour, hath in Scripture many Names. IT is called a Good Conversation, Iam. 3. 13. I. Pet. 3. 16. & I.
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so ranting, so schismaticall Miscarriage amongst vs. IT is called also an Holy Conversation, I. Pet. 3. 15. IT is called an Honest Conversation, I. Pet. 2. 12. If this were well looked unto,
so ranting, so Schismatical Miscarriage among us IT is called also an Holy Conversation, I Pet. 3. 15. IT is called an Honest Conversation, I Pet. 2. 12. If this were well looked unto,
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of the vij Gen. Councell at CONSTANT, de habitu Clericorum. IT is called a Chast Conversation, so I. Pet. 3. 2. IT is called an Ʋpright Conversation, psal. 37. 14. IT is called Orderlie, psal. 50. 23. IT is called an Heavenly Conversation, Phil. 3. 20. IT is called Examplar, I. Tim. 4. 12. IT is called a Gospel-Conversation, Phil. 1. 27. IT is called a Conversation in simplicity, and in godly sincerity, II. Cor. 1. 12. And as the Behaviour thus qualified,
of the vij Gen. Council At CONSTANT, de habitu Clericorum. IT is called a Chaste Conversation, so I Pet. 3. 2. IT is called an Ʋpright Conversation, Psalm. 37. 14. IT is called Orderly, Psalm. 50. 23. IT is called an Heavenly Conversation, Philip 3. 20. IT is called Exemplar, I Tim. 4. 12. IT is called a Gospel conversation, Philip 1. 27. IT is called a Conversation in simplicity, and in godly sincerity, II Cor. 1. 12. And as the Behaviour thus qualified,
as also to their vocationall Conversation. This moved PAUL, Heb. 13. 7. to exhort thus, Remember them that have the rule over you, who have spoken unto you, the word of God, whose faith follow, considering the end of their Conversation.
as also to their vocationall Conversation. This moved PAUL, Hebrew 13. 7. to exhort thus, remember them that have the Rule over you, who have spoken unto you, the word of God, whose faith follow, considering the end of their Conversation.
but it should be sutable and answerable to these glorious trueths revealed in the Scriptures, as also to all the Ordinances of the Gospell, which he administers and holds out.
but it should be suitable and answerable to these glorious truths revealed in the Scriptures, as also to all the Ordinances of the Gospel, which he administers and holds out.
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To illustrate this, I shall now hold out something as to the way and manner of a Ministers behaviour, that as a Minister, he may adorne the doctrine of God our Saviour, in all things.
To illustrate this, I shall now hold out something as to the Way and manner of a Ministers behaviour, that as a Minister, he may adorn the Doctrine of God our Saviour, in all things.
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Give as wise stewarts, to each their portion in due season, Luk. 12. 42. first teach the simple Principles, before wee fall upon Perfections. Go not beyond the hearers capacities.
Give as wise stewarts, to each their portion in due season, Luk. 12. 42. First teach the simple Principles, before we fallen upon Perfections. Go not beyond the hearers capacities.
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Greg. Nyssen. sayes well, As wee teach not Infants the deepe precepts of science, but first letters, and then syllabs, &c. so the Guides of the Church, do first propound to their hearers certain documents, which are as the Elements, and so by degrees do open to them, the more perfect and mysterious matters.
Greg. Nyssen. Says well, As we teach not Infants the deep Precepts of science, but First letters, and then syllabs, etc. so the Guides of the Church, do First propound to their hearers certain documents, which Are as the Elements, and so by Degrees do open to them, the more perfect and mysterious matters.
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A sad wo shall be upon the carelesse mynde, and the lazie hand, & upon the dumb mouth. O let us with all our might indeavour to set up the throne of Iesus Christ, in hearts, and in Congregations.
A sad woe shall be upon the careless mind, and the lazy hand, & upon the dumb Mouth. Oh let us with all our might endeavour to Set up the throne of Iesus christ, in hearts, and in Congregations.
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Great is the task we have in hand, heavie is that burden laid on our shoulders, daylie sow, harrow, break up, water and plant, and waite for the Lords increase. IT was a good word of GREG. in his Morals.
Great is the task we have in hand, heavy is that burden laid on our shoulders, daily sow, harrow, break up, water and plant, and wait for the lords increase. IT was a good word of GREG. in his Morals.
O labour then, yea though it should be in vain Isai. 49. 4. 5. Yet the Lord sent his servants the Prophets rising early, &c. and in nothing shall our labour be approven more,
Oh labour then, yea though it should be in vain Isaiah 49. 4. 5. Yet the Lord sent his Servants the prophets rising early, etc. and in nothing shall our labour be approven more,
This was the first meane, wherby we gained ground on POPERY, and the blessed event of it made Luther to say, Ego profecto profitear me esse discipulum Catechismi.
This was the First mean, whereby we gained ground on POPERY, and the blessed event of it made Luther to say, Ego profecto profitear me esse Disciple Catechism.
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That is laying aside all selfe, all by-ends, all private interests, for a wrong end will marre the work. It is not a pure behaviour to undergo this Charge, meerly for worldly Lucre or Livelyhood, 1. Pet. 5. 2. Gods glory and mans salvation aimed at, is a manageing of our Ministery as becomes.
That is laying aside all self, all by-ends, all private interests, for a wrong end will mar the work. It is not a pure behaviour to undergo this Charge, merely for worldly Lucre or Livelihood, 1. Pet. 5. 2. God's glory and men salvation aimed At, is a managing of our Ministry as becomes.
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O that some, whose preaching is all for crying up themselves, and for crying down others, would follow this Patern! And chap. 5. vers. 12. For wee commend not our selves againe to you.
Oh that Some, whose preaching is all for crying up themselves, and for crying down Others, would follow this Pattern! And chap. 5. vers. 12. For we commend not our selves again to you.
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Chap. 6. 4. But in all things approving our selves as the Ministers of God, &c. II. Cor. 7. 12. I wrote unto you, that our care for you in the sight of God might appeare unto you.
Chap. 6. 4. But in all things approving our selves as the Ministers of God, etc. II Cor. 7. 12. I wrote unto you, that our care for you in the sighed of God might appear unto you.
Chap. 10. 3. Though we walk in the flesh, yet we do not warre after the flesh. 14. For we stretch not our selves beyond our measure. 18 For not he that commendeth himself is approven, but whom the Lord commendeth.
Chap. 10. 3. Though we walk in the Flesh, yet we do not war After the Flesh. 14. For we stretch not our selves beyond our measure. 18 For not he that commends himself is approven, but whom the Lord commends.
Let a Pastor that minds good Behaviour in Gods House, insist upon what is needfull and fitting his people, in the whole course of his Ministery, both for matter and manner,
Let a Pastor that minds good Behaviour in God's House, insist upon what is needful and fitting his people, in the Whole course of his Ministry, both for matter and manner,
II. Tim. 2. 23. but foolish and unlearned questions avoide I. Tim. 6. 20. Avoide oppositions of science, falslie so called Discretion will teach him not to trouble his Auditory with old heresies which time hath confuted,
II Tim. 2. 23. but foolish and unlearned questions avoid I Tim. 6. 20. Avoid oppositions of science, falsely so called Discretion will teach him not to trouble his Auditory with old heresies which time hath confuted,
nor with to curious Cases of Consciences of that nature, that it is harder to finde the Case, then the Resolution. Discret behaviour will teach a Pastor to envy most against the sinnes of the present times.
nor with too curious Cases of Consciences of that nature, that it is harder to find the Case, then the Resolution. Discreet behaviour will teach a Pastor to envy most against the Sins of the present times.
IT is well marked of our Lord, that he never envyed so much against Idolatrie, Ʋsury and Sabbath-breaking, because these were not the sinnes of the Time and places he preached in,
IT is well marked of our Lord, that he never envied so much against Idolatry, Ʋsury and Sabbath-breaking, Because these were not the Sins of the Time and places he preached in,
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then it shall also be looked upon as a discret behaviour to whipe vices, but to spare Persons, for by reeling and personall Reflexions, and by base railing aspersions, this is the result, that thereby the hearts of the Righteous are sadded,
then it shall also be looked upon as a discreet behaviour to whip vices, but to spare Persons, for by reeling and personal Reflexions, and by base railing Aspersions, this is the result, that thereby the hearts of the Righteous Are sadded,
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A discret behaviour will distinguish betweene blind Furie and cold Luke-warmnesse. A discret behaviour will regulate the Preacher so, that he will endeavour more for choise matter, then for Ornaments made up of words.
A discreet behaviour will distinguish between blind Fury and cold Lukewarmness. A discreet behaviour will regulate the Preacher so, that he will endeavour more for choice matter, then for Ornament made up of words.
Usually the plainest dresse is most substantiall. Follow August. Counsell lib. de Catechis. rud. Preferre the sentence to words, as the soule is preferred to the body.
Usually the Plainest dress is most substantial. Follow August. Counsel lib. de Catechis. rud. Prefer the sentence to words, as the soul is preferred to the body.
Mallem, sayes he, veriores quam disertiores invenire sermones, sicut mallem prudentiores quā formosiores habere amices. keep between base scurrilitie, and affected frothie gaudie speech.
Mallem, Says he, veriores quam disertiores invenire Sermons, sicut Mallem prudentiores quā formosiores habere amices. keep between base scurrility, and affected frothy gaudy speech.
O that wee would learne to speake the pure language of Canaan! O that every Pastor might say with ISAIAH, chap. 5. 4. The Lord hath given me the tongue of the learned, that I would know how to speak a word in season to him that is weary!
O that we would Learn to speak the pure language of Canaan! Oh that every Pastor might say with ISAIAH, chap. 5. 4. The Lord hath given me the tongue of the learned, that I would know how to speak a word in season to him that is weary!
There is no better Pulpit-behaviour then that which is managed by humilitie, meeknesse and Condescension, A Teacher, as is well said of AUGUST should be ready both to teach and learne at once.
There is no better Pulpit-behaviour then that which is managed by humility, meekness and Condescension, A Teacher, as is well said of AUGUST should be ready both to teach and Learn At once.
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Can pryde leade men to heaven? if pryde did thurst out of heaven proud Angels, will heaven let in proud Preachers? Remember That being a Minister, thou art the servant of all for Christs sake.
Can pride lead men to heaven? if pride did thirst out of heaven proud Angels, will heaven let in proud Preachers? remember That being a Minister, thou art the servant of all for Christ sake.
Learne of me matth. 11. 28. see phil. 2. Hee humbled himself &c. Our unfitnesse, the sublimitie of the Charge, the weight of the matter, & the greatnesse of Him whose Message wee carry, may teach us to be humble.
Learn of me Matthew. 11. 28. see Philip. 2. He humbled himself etc. Our unfitness, the sublimity of the Charge, the weight of the matter, & the greatness of Him whose Message we carry, may teach us to be humble.
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in his Moralls, lib. 33. Deus primo colligit indoctos: postmodum Philosophos; et non per Oratores docuit Piscatores, sed per Piscatores subegit Oratores.
in his Morals, lib. 33. Deus primo colligit indoctos: postmodum Philosophers; et non per Oratores Doctrine Piscatores, sed per Piscatores subegit Oratores.
IT is often found the greatest bussinesse of an honest Minister, to make a needfull high point of Divinity plaine and evident to Alphabetarians. Painted obscure Sermons are like the painted glasse in the windowes that keep out the Light, and they ar to oft the marks of painted Hypocrites. Of old the Valentiniani and Bafilidiani, and of late the Swenkfeldians, Weigelians, Enthusiasts and the Paracelsians, purposly obscured their fantasticall and fanaticall Opinions, in obscure and obsolet words.
IT is often found the greatest business of an honest Minister, to make a needful high point of Divinity plain and evident to Alphabetarians. Painted Obscure Sermons Are like the painted glass in the windows that keep out the Light, and they Are to oft the marks of painted Hypocrites. Of old the Valentinian and Bafilidiani, and of late the Swenkfeldians, Weigelians, Enthusiasts and the Paracelsians, purposely obscured their fantastical and fanatical Opinions, in Obscure and obsolete words.
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Marke that of Isaiah, chap. 28. 11. cited by Paul, I. Cor. 14. 21. With men of other tongues will I speak to them, &c. Affected obscuritie in revealing divine Trueths, looks both sin•lyke, as also Judgement-like.
Mark that of Isaiah, chap. 28. 11. cited by Paul, I Cor. 14. 21. With men of other tongues will I speak to them, etc. Affected obscurity in revealing divine Truths, looks both sin•lyke, as also Judgement-like.
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Coldnesse in preaching and sleepie dulnesse is not for gaining of unmortified spirits. Yet I wish a prudent mixture of severitie and mildnesse both in our preaching and in our discipline,
Coldness in preaching and sleepy dulness is not for gaining of unmortified spirits. Yet I wish a prudent mixture of severity and mildness both in our preaching and in our discipline,
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for if there bee no powerfull severity, then there will be a contempt of our Reproofs: but againe if all were powerfull severitie, wee should then be counted rather Ʋsurpers of Dominion,
for if there be no powerful severity, then there will be a contempt of our Reproofs: but again if all were powerful severity, we should then be counted rather Ʋsurpers of Dominion,
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Miscenda est lenitas cum severitate, et faciendum ex vtra { que } quoddam temperamentum, vt nec multa asperitate exulcerentur subdits nec ni•nia benignitate solvantur.
Miscenda est lenitas cum severitate, et faciendum ex vtra { que } Quoddam temperamentum, vt nec Multa asperitate exulcerentur subdits nec ni•nia benignitate solvantur.
but close and prosecute all motions of Peace, to repaire our breaches! O what a sad Behaviour is it, to bee the Leaders of Divisions, to foment them? If some men had endeavoured either to prevent or to heal Rents and Divisions, yea if they had not been too instrumentall both for their rise and increase,
but close and prosecute all motions of Peace, to repair our Breaches! O what a sad Behaviour is it, to be the Leaders of Divisions, to foment them? If Some men had endeavoured either to prevent or to heal Rends and Divisions, yea if they had not been too instrumental both for their rise and increase,
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But since so needleslie and unjustlie these men in this kirk have and do kythe both by word and write against us, to the great offence of the Reformed Churches abroad, to the further weakning of unstable soules amongst us,
But since so needlessly and unjustly these men in this kirk have and do kythe both by word and write against us, to the great offence of the Reformed Churches abroad, to the further weakening of unstable Souls among us,
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and to the great strengthening of the common Enemie; I must needs now hold out some passages of their behaviour, or rather misbehaviour carrying a great Antithesis or Repugnancy to that good behaviour that PAUL desires in a Bishop, I. Tim. 3. 2. nay parallel their way towards us, with most of all the Directions and Canons he prescribs in these three Epistles, and then let any impartiall man judge,
and to the great strengthening of the Common Enemy; I must needs now hold out Some passages of their behaviour, or rather misbehaviour carrying a great Antithesis or Repugnancy to that good behaviour that PAUL Desires in a Bishop, I Tim. 3. 2. nay parallel their Way towards us, with most of all the Directions and Canonas he prescribes in these three Epistles, and then let any impartial man judge,
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and then to deny it, when they are challenged? as to say of some of us, there is nothing of God in us, wee were never for a good turne, &c. Is this a healing behaviour? O no, These and the like maks the wound the more incurable;
and then to deny it, when they Are challenged? as to say of Some of us, there is nothing of God in us, we were never for a good turn, etc. Is this a healing behaviour? Oh no, These and the like makes the wound the more incurable;
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as for example, That vyle Lybell sent up to London, ann. 1656 against this Synod, wherein I may truely say, there were as many Lies as Lines; how can it savour of love or peace, since it was so full of untrueths? If any would own it, hee ought to undergo a most sharp Censure.
as for Exampl, That vile Libel sent up to London, ann. 1656 against this Synod, wherein I may truly say, there were as many Lies as Lines; how can it savour of love or peace, since it was so full of untruths? If any would own it, he ought to undergo a most sharp Censure.
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I. Tim. 4. 15. it is said, Give thy self wholly to them, that is to the necessarie duites of thy Calling. I ask, is their gaddings abroad from their Callings, (I shall not speak much of some of them involving themselves into other mens secular affaires, though forbidden by the Apostle, II. Tim. 2. 4. condemned by antient Councells, & by the Acts of our Kirk) Their making uncharitable and illegall Excursions into the parishes of honest brethren, to draw in sillie Proselyts, and in their trotting up and down, here & there, to brag, That if Paul were not of their judgement, they would not beleeve him, a pious Behaviour?
I. Tim. 4. 15. it is said, Give thy self wholly to them, that is to the necessary Duties of thy Calling. I ask, is their gaddings abroad from their Callings, (I shall not speak much of Some of them involving themselves into other men's secular affairs, though forbidden by the Apostle, II Tim. 2. 4. condemned by ancient Counsels, & by the Acts of our Kirk) Their making uncharitable and illegal Excursions into the Parishes of honest brothers, to draw in silly Proselytes, and in their trotting up and down, Here & there, to brag, That if Paul were not of their judgement, they would not believe him, a pious Behaviour?
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I ask, if it be a good behaviour, to kythe prejudice so far against a lawfull Call, of an honest able Minister to a desolat Place, and yet neither can or will give any reason,
I ask, if it be a good behaviour, to kythe prejudice so Far against a lawful Call, of an honest able Minister to a desolate Place, and yet neither can or will give any reason,
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why they oppose it? Is not this Partialitie? yea let soules starve to death, ere they quite their prejudice. Is this a Behaviour unbyassed, selfe-denied, unprejudiced, and impartiall?
why they oppose it? Is not this Partiality? yea let Souls starve to death, ere they quite their prejudice. Is this a Behaviour unbiased, selfe-denied, unprejudiced, and impartial?
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I ask, if it be a behaviour sutable to that precept, to intrude a man upon a Christian Congregation and Session, wholly against their Call and desire, and then run-away to the Powers to own their disorderlie behaviour, through their misinformations and mistating the question? Did not the Arians in Egypt, and Alexandria so? and so the Donatist?
I ask, if it be a behaviour suitable to that precept, to intrude a man upon a Christian Congregation and Session, wholly against their Call and desire, and then runaway to the Powers to own their disorderly behaviour, through their misinformations and mistating the question? Did not the Arians in Egypt, and Alexandria so? and so the Donatist?
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Yet the behaviour of the Authors of the little angry Pamphlet is, to urge an inquisition upon a Minister, without Libell or Accuser, or if an Accuser be, hee is smoothed with the Name of an Informer, and if he succumbe in probation, their Zeale admits no retaliation. Now our disowning of this dangerous principle and practise is one Cause, as they say, that we have fallen from former sound Professions and Engagements.
Yet the behaviour of the Authors of the little angry Pamphlet is, to urge an inquisition upon a Minister, without Libel or Accuser, or if an Accuser be, he is smoothed with the Name of an Informer, and if he succumbe in probation, their Zeal admits no retaliation. Now our disowning of this dangerous principle and practice is one Cause, as they say, that we have fallen from former found Professions and Engagements.
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Notwithstanding of this Dehortation, the Behaviour of some of our Dissenters, is to absent themselves from our Synods ▪ 1. Because they cannot now sit at the Helme, and command all,
Notwithstanding of this Dehortation, the Behaviour of Some of our Dissenters, is to absent themselves from our Synods ▪ 1. Because they cannot now fit At the Helm, and command all,
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but windie lies,) and called us Coetus malignantium. 4. Some of them absent themselves, because they are Neutrals, Claudicants, wylie, resolved to offend none.
but windy lies,) and called us Coetus Malignants. 4. some of them absent themselves, Because they Are Neutrals, Claudicants, wily, resolved to offend none.
(these who are neither hote or cold, God will spew them out of his mouth,) Rev. 3. 16. 5. Some of them are so churlish, niggard and illiberall, that they will absent,
(these who Are neither hight or cold, God will spew them out of his Mouth,) Rev. 3. 16. 5. some of them Are so churlish, niggard and illiberal, that they will absent,
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lest they ware a penny on publick affaires, sure none of these is that good behaviour that PAUL wills to be in a Bishop, I. Tim. 3. 2. I will give them a touch of Davids behaviour, and let any judge and compare that of David, with theirs.
lest they beware a penny on public affairs, sure none of these is that good behaviour that PAUL wills to be in a Bishop, I Tim. 3. 2. I will give them a touch of Davids behaviour, and let any judge and compare that of David, with theirs.
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if it be a Humble behaviour to cry up themselves to be the sober party, the Godly party, the generalitie of the Godly in the Land, &c. Was not this the ordinarie word of the Denatist, the Novatian, the Catharist. Quod volumus sanctum est. what wee will is holie.
if it be a Humble behaviour to cry up themselves to be the Sobrium party, the Godly party, the generality of the Godly in the Land, etc. Was not this the ordinary word of the Denatist, the Novatian, the Catharist. Quod volumus sanctum est. what we will is holy.
Use they not the same arguments against us, in their bitter Pamphlets, which the old Separatists used against Cyprian, August. and Optatus? which God-willing ere long I purpose to make out at length.
Use they not the same Arguments against us, in their bitter Pamphlets, which the old Separatists used against Cyprian, August. and Optatus? which God-willing ere long I purpose to make out At length.
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Psal. 35. 14. it is said, I behaved my selfe as though hee had been my brother or friend Is it a brotherly Behaviour, to count the pluralitie of Constituents in a Synod unsound;
Psalm 35. 14. it is said, I behaved my self as though he had been my brother or friend Is it a brotherly Behaviour, to count the plurality of Constituents in a Synod unsound;
as to the question anent publick Resolutions? and these Delegats from Synods, to have a Negative voice over Synods so long at least, till composing and purging bee closed? Is this a Court of Christs institution? or is it not rather more then the Prelatick Power over Synods? How excentrick is this to our established Government both by acts of this Kirk,
as to the question anent public Resolutions? and these Delegates from Synods, to have a Negative voice over Synods so long At least, till composing and purging be closed? Is this a Court of Christ Institution? or is it not rather more then the Prelatic Power over Synods? How eccentric is this to our established Government both by acts of this Kirk,
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I ask, if it be a prudent zealous Behaviour of some of these men, still to cry out for purging, when as their own Principles & actings, closlie obstruct that working? That is, (according to them,) Though a Judicatorie proceed never so conscientiously and justly,
I ask, if it be a prudent zealous Behaviour of Some of these men, still to cry out for purging, when as their own Principles & actings, closely obstruct that working? That is, (according to them,) Though a Judicatory proceed never so conscientiously and justly,
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so acted the Arian after the 1. of Nice, so the Arminian after that of Dort, so the old Donatist after the third Councell of Carthage, so do the Socinians now.
so acted the Arian After the 1. of Nicaenae, so the Arminian After that of Dort, so the old Donatist After the third Council of Carthage, so do the socinians now.
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and so might all these do who were lawfullie deposed by our Judicatories; whereas it is the constant judgement of sound Divines, that even an unjust Sentence (though in foro interno it do not obliege the Conscience) yet in foro externo, it being the act of a lawfull Judicatory, it is so far valid, that a man cannot in reason deny submission to it, at least passive; for in this case, wee hold the Party grieved ought to submit to the sentence, not onely till the Appeal bee discussed,
and so might all these doe who were lawfully deposed by our Judges; whereas it is the constant judgement of found Divines, that even an unjust Sentence (though in foro interno it do not oblige the Conscience) yet in foro externo, it being the act of a lawful Judicatory, it is so Far valid, that a man cannot in reason deny submission to it, At least passive; for in this case, we hold the Party grieved ought to submit to the sentence, not only till the Appeal be discussed,
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And as the late Review of Protesters not &c. hath, which if he submit not unto, he sinnes against God, that is, in contemning the lawfull standing Authority of the Kirk, by making a schisme, by declyning that whereto God calls him.
And as the late Review of Protesters not etc. hath, which if he submit not unto, he Sins against God, that is, in contemning the lawful standing authority of the Kirk, by making a Schism, by declining that whereto God calls him.
Now what a Scandalous behaviour (to keep the terme of my TEXT,) is their answere to this? to wit, That our Kirk of Scotland is now unsound, see p. 116. of that bitter BITT.
Now what a Scandalous behaviour (to keep the term of my TEXT,) is their answer to this? to wit, That our Kirk of Scotland is now unsound, see p. 116. of that bitter BIT.
Let any judge, if this exposeth not their Mother-kirk to the ludibrie of all Adversaries? The Authors cited by the Review, p. 117. and elswhere say, That in case of difference of judgement between the Judge and the Party concerning the nature of a sentence pronounced,
Let any judge, if this exposeth not their Mother-kirk to the ludibry of all Adversaries? The Authors cited by the Review, p. 117. and elsewhere say, That in case of difference of judgement between the Judge and the Party Concerning the nature of a sentence pronounced,
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I ask, is it a Charitable Expression, to call all the means wee have used for healing & union, in our papers, declarations, meetings & conferences, meer Mock-remedies, if so be that wee will not disown these two lawfull Generall Assemblies, ann. 1651. 1652? although our Professions who own them still, are not to impose on their judgements, so that in practicables they joine with us.
I ask, is it a Charitable Expression, to call all the means we have used for healing & Union, in our papers, declarations, meetings & conferences, mere Mock-remedies, if so be that we will not disown these two lawful General Assemblies, ann. 1651. 1652? although our Professions who own them still, Are not to impose on their Judgments, so that in practicables they join with us.
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as to urge a defection from the Trueths professed in this Church, by petitioning for a vast and illegall Toleration? and to call it a Gospel priviledge, and the Subscribers of it, the Wel-affected, although they joine with the quakers, petitionating the same? yea to owne the quakers as to that.
as to urge a defection from the Truths professed in this Church, by petitioning for a vast and illegal Toleration? and to call it a Gospel privilege, and the Subscribers of it, the Well-affected, although they join with the quaker, petitionating the same? yea to own the quaker as to that.
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Page 67. Is it a peaceable and Gospel-behaviour, to call the Eminent Pillars of this Kirk Apostates, for giving that just answere to the Parliaments Querie, which all sound Divines beyond seas have owned as orthodox and just? and of late in Iuly last, learned D. Voëtius in formall words had this expression of these Dissenters, written in a Letter to a friend of mine, These peevish men seem to be possessed with judiciall blindnesse,
Page 67. Is it a peaceable and Gospel-behaviour, to call the Eminent Pillars of this Kirk Apostates, for giving that just answer to the Parliaments Query, which all found Divines beyond Seas have owned as orthodox and just? and of late in Iuly last, learned D. Voëtius in formal words had this expression of these Dissenters, written in a letter to a friend of mine, These peevish men seem to be possessed with judicial blindness,
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since worse men thē any in Scotland, were bound to defend their Countrey and what is deare to them, against all Forraigne unjust invasion, all having alike interest, as to that.
since Worse men them any in Scotland, were bound to defend their Country and what is deer to them, against all Foreign unjust invasion, all having alike Interest, as to that.
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Let us then duly conceive, That such Ʋnsutable behaviours, may be a meane both strong & sad, to unchurch this NATION, to make our Sun go down even at noone-day, to put a bill of divorce into our hands, that for these, the Lord may in justice lay us aside,
Let us then duly conceive, That such Ʋnsutable behaviours, may be a mean both strong & sad, to unchurch this NATION, to make our Sun go down even At noonday, to put a bill of divorce into our hands, that for these, the Lord may in Justice lay us aside,
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But if the Lord be at this time, in answere to the prayers of his servants, as would seem, to open a door of hope, let us relinquish and cast off what ever it be, that may oppose or hinder so seasonable a mercie. And to that end, let us endeavour, to serve one another in love, to beare the infirmities of the weake, to build up each other in our most holy faith, that wee may be diligent in the consciencious performance of the severall duties of our Callings; that we may keep our selves unspoted,
But if the Lord be At this time, in answer to the Prayers of his Servants, as would seem, to open a door of hope, let us relinquish and cast off what ever it be, that may oppose or hinder so seasonable a mercy. And to that end, let us endeavour, to serve one Another in love, to bear the infirmities of the weak, to built up each other in our most holy faith, that we may be diligent in the conscientious performance of the several duties of our Callings; that we may keep our selves unspoted,
or tainted with the Corraptions of these backsliding times, such as are Popish delusions, doating on errors, sinfull separations, endlesse divisions, Profainnesse, Prelatike imparitie too palpable in some Ministers,
or tainted with the Corraptions of these backsliding times, such as Are Popish delusions, doting on errors, sinful separations, endless divisions, Profaneness, Prelatike imparity too palpable in Some Ministers,
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Now for the speedy and right avoiding of these and such spirituall Rocks, let us seriouslie lay to heart these following powerfull Instructions, so much conducing to the furtherance of a Godlie and learned Ministery. Which were in the Antient kirk required to be had by heart,
Now for the speedy and right avoiding of these and such spiritual Rocks, let us seriously lay to heart these following powerful Instructions, so much conducing to the furtherance of a Godly and learned Ministry. Which were in the Ancient kirk required to be had by heart,
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and answered unto, at the ORDINATION of Intrants, as an Amuler or preservative for Good behaviour. — I. Tim. 4. 7. Exercise thy self unto godlinesse, &c. I. Tim. 4. 12. be thou an example to beleevers, in word, in conversation, in faith, &c. I. Tim. 4. 16. Take heed unto thy self, and unto the doctrine:
and answered unto, At the ORDINATION of Intrants, as an Amuler or preservative for Good behaviour. — I Tim. 4. 7. Exercise thy self unto godliness, etc. I. Tim. 4. 12. be thou an Exampl to believers, in word, in Conversation, in faith, etc. I. Tim. 4. 16. Take heed unto thy self, and unto the Doctrine:
I. Tim. 6. 12. Fight the good fight of faith. &c. I. Tim. 6. 13. 14. I charge thee in the sight of God, that thou keep this Commandement without spot. &c. I. Tim. 6. 20. O Timothy, keep that which is committed to thy trust, avoiding prophane and vain bablings,
I Tim. 6. 12. Fight the good fight of faith. etc. I. Tim. 6. 13. 14. I charge thee in the sighed of God, that thou keep this Commandment without spot. etc. I. Tim. 6. 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings,
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II. Tim. 1. 13. Hold fast the forme of sound words, &c. II. Tim. 1. 11. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.
II Tim. 1. 13. Hold fast the Form of found words, etc. II Tim. 1. 11. That good thing which was committed unto thee, keep by the Holy Ghost which dwells in us.
I Tim. 4. 13. 14 15. Give attendance to reading, to exhortation, to doctrine. 14. Neglect not the gift that is in thee. 15. Meditae upon these things, give thy selfe wholly to them.
I Tim. 4. 13. 14 15. Give attendance to reading, to exhortation, to Doctrine. 14. Neglect not the gift that is in thee. 15. Meditae upon these things, give thy self wholly to them.
Tit. 1. 9. Holding fast the faithfull word, as hee hath been taught, that he may able &c. Tit. 2. 1. But speak thou the things which become sound doctrine.
Tit. 1. 9. Holding fast the faithful word, as he hath been taught, that he may able etc. Tit. 2. 1. But speak thou the things which become found Doctrine.
