Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	prove_v	scripture_n	tradition_n	3,537	5	9.6681	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

for since the Scripture only is able to make them wise to salvation the Psalmist also plainly saies that the Law of God maketh wise the simple Psa 19.7 119.130 Papist The Scripture with traditions and the Churches Exposition of them are necessary for how can you know the Scriptures to be the Word of God but by the Traditions of the Church if that had not preserved and delivered it unto you how could you ever have had the Scriptures Authour 1. I would desire you to consider what intricate Meanders you would have them walk in whom you deny to have understanding enough to go in the plain and pleasant paths of the Word of God if they say We must beleeve the Scriptures accerding to the Exposition of the present Roman Church then how shall one know whether that Church be the true Church If you say By such notes universality succession c. then what an endlesse work do you put these men whom you call simple people upon viz. reading over all Ecclesiasticall Histories of the Fathers to see whether that succession you pretend be so or no besides how doth it appear whether those notes Vniversality and Succession c. that you give of the Church be true Notes or no If you say By the Scripture then you make the Church to be known by the Scripture and not the Scripture by the Church as you pretend 't is as if you should desire to know whether your Gold were weight or no If you should say when he brought his weight how do I know whether the weight be a right weight If it should be answered If the weight weighs just as much as your gold 't is right may he not justly answer If I bring my Gold to be tried by your weight I can receive no satisfaction at all if your weight must be tried by my gold Besides those places of Scripture set down the notes of the true Church and Gods promises of preserving of it in the Truth c. which you quote for the proving that we must be ruled by the Church and that yours is that Church Those I say your very quoting proves that you will have them read and judged of by Lay-men and why then not other places of Scripture also are not other places as easie to be understood as they nay far more easie especially in Fundamentalls both for Doctrines and practice 2. As for Traditions they are wonderfull uncertain 1. Because there are divers Traditions that are very ancient and very false Clemens Alexandrinus reports that it was a constant Tradition in his time lib. 1. Stro. Clemens I say who lived about 14. hundred years ago reports That it was an Apostolicall Tradition that Christ preached but one year Irenaeus that condemns this as hereticall sets down another as a constant Tradition as false viz. That it was delivered by Saint John That Christ was very near 50. yeers old when he died Nay there was a Tradition that was as old as the time betwixt our Saviours Resurrection and Ascention It was generally reported by godly precious Saints and from the mouth of Christ as they pretended that John should not die and the mistake arose by the leaving out or misinterpreting but of one syllable Our Saviour said If I will and the Report went I will that thou come Abundance of other instances which are to be found almost in every one of the Fathers that lived near Christs time 3. There is abundance of disagreement on the Traditions of the Fathers for that which one Father accounts Apostolicall another accounts hereticall 4. This is no new practice for 't was in all ages the custom of false Prophets and Hereticks to pleade Traditions nay by their Traditions to make the Word of God of none effect as Mat. 13. and if you shall say so Hereticks make use of Scriptures but as for Scriptures we are on all sides agreed that it is a true rule and nothing ought to be taught contrary to it and we have the example of our Saviour and the Apostles for proving doctrines by Scripture 5. You Papists do not give us a Catalogue of Traditions and indeed those that you call Apostolicall Traditions wherein you differ from us 'T is a very easie thing to prove you the very yeer or at least the Century when they first sprang up but you use to amuse and silence poor simple people by putting upon your error the glorious titles of Apostolical Traditions and practice of the Primitive Church which you know they are not able to contradict in saying of our Religion that it began in Luther in K. Henry the 8. daies as if one should say Moses his Law was no ancienter then in Josias times because it had lain hid many years before and was then newly revived 6. The wickednesse of your forgery appears in this that though you pretend the current of antiquity for th innovations yet you being conscious to your selves of the falseness of this pretence have appointed an Index Expurgatorius and in your new Editions of the Fathers have left out all things that make against you and then no marvell that Antiquity seems to be folly when you make it speak what you please and hinder it from speaking whatsoever is contrary unto you Papists But though you speak so much against Traditions is it not evident that you have the Word of God by Tradition for as you cannot know but by Tradition that one whose Name was Seneca wrote those Books that go under his Name so you cannot know that this was the Word of God had not you received it from the Church Authour As a Carrier that brings a Leteer from a friend 't is not his saying that it comes from such a friend that is my main argument to make me beleeve it but I know his hand and know the matter that he writes to be such that none could write of but he because none else in the world knew that businesse but only he Insomuch that though he should bring me a Leteer to which my Friends Name was set and he should write of the same business yet I should know that it came not from my Friend by the hand and stile and if he knew not the secrets between my friend and I he would have divers mistakes concerning the businesse he wrote of by which I should discover that the Letter came not from my friend notwithstanding his Name was subscribed so for the Scriptures though the Church delivers them to us as from God yet that matter is of that nature and other intrinsecall arguments viz. holiness consent depths of mysteries and discovering all the secret corruptions of ones heart c. I know it to be the Word of God by these Arguments discover the Alcoran not to be the Word of God though the Mahumetan that delivers it to me say 't is and as for Seneca this is clear In case I were sure that there was such a one as Seneca lived

could not possibly be so wicked to persecute the Apostles of the Messiah he shews that before they had persecuted the Prophets of God and they that have already done the one one may justly expect that they will do the other also 3. But how can it be said that they that is those men that lived in our Saviours time persecuted the Prophets which were dead long before especially when they said that if they had lived in the daies of their fathers they would not have been partakers with them in the blood of the Prophets and so the persecuting of the Prophets could not be imputed unto them since they neither did it nor consented to it when it was done nor approved of it after it was done Ans 1. That though they said they would not have been partakers with their fathers in the blood of the Prophets and seem not to approve of their doings yet our Saviour that knew their hearts and could not be deceived by their contrary profession told them and convinced them that they did allow the works of their fathers Luke 11.48 and the allowing of an action after it is done makes one as guilty as the consenting to it before it be done 2. It is apparent that they were actually and personally guilty of the death of some of the Prophets to wit of Zachariah the son of Barachiah Matth. 23.32 and of John Baptist Matth. 17.12 3. Or they may be taken for the Jews for these words are not here spoken to prove that those Jews which then lived killed the Prophets but to comfort the Apostles when they should suffer the same persecutions by shewing them that they were not in worse case then the Prophets before them were and as the memorial of those Prophets were precious among all good men and their persons glorious in Heaven notwithstanding they did revile and persecute and speak all manner of evil of them while they lived so also should it be with their memories and persons notwithstanding men should persecute revile c. Vers 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is therefore good for nothing but to be cast out and to be troden under foot of men Ye are the salt of the earth The coherence of these words with the former stands thus Men will revile you and persecute you and speak all manner of evil of you but these persecutions must not deter you or cause you to leave off your seasoning the earth by your Doctrine and your example for the earth having no other salt to season it but you and there being no way to season you if you should lose your savour you must take heed you fall not away for persecution for then the whole earth which should be seasoned by you and your selves also who cannot be seasoned by any thing else are undone 2. Or else thus You must not wonder that wicked men persecute you for you are the salt of the earth and therefore you are a great trouble to them for they being full of spiritual wounds and sores you by your reprehensions much vex them as salt by its corroding nature doth wounds and sores into which it is put and you vexing them you must expect that they should vex you 3. The Ministers are like salt in many respects 1. Salt makes all things savoury and indeed if we will believe the Chymists all tasts come from the several mixtures of salt 2. Salt keeps all things from putrefaction the earth and every man would putrifie and stink in the nostrils of God if the salt of the Apostles Doctrine did not season and preserve them 3. Salt is of a corroding nature not pleasing but smarting to any place that is raw or sore 4. Ministers of all people are the worst if they have lost their savour and are wicked as salt is good for nothing if it have lost its savour 5. You may see here that onely to be morally good is not sufficient for if so what need the Doctrine of the Apostles to season them moral Philosophy might do it 6. You are more then the Prophets were for they were the salt onely of the Jews but you are the salt of the earth not of the Land of Canaan onely If the salt have lost its savour It doth not prove or suppose that salt can lose its savour but onely shews what would follow if it should as S. Paul when he saith Gal. 1.8 If an Angel from heaven should preach any other doctrine he doth not say nor can any prove from thence that an Angel ever since hath or ever shall go about to deceive Two waies the words may be interpreted 1. The Earth could not be salted 2. Which is the proper signification and interpretation the salt could not be salted with any thing for if all the salt the Earth hath are the Apostles how is it possible that if they should lose their savour for them to be salted for to say that that salt which hath lost his savour may be salted by some other that hath not lost his savour supposeth that the Apostles are not all but some part of the salt of the earth But if you shall say that though it can salt nothing else nor be salted it self yet it is good for something our Saviour saith no for it is not onely not good for that which is its proper end but for nothing else A Christian if he be as he should be is the best of men but else worse then beasts like the Vine the fruitfullest of all Trees but if barren the most uselesse as the Prophet saith one cannot make a pin strong enough to hang any thing on Vers 14. Ye are the light of the world A city that is set on a hill cannot be hid Ye are the light of the world 1. Ye being the salt of a corroding nature to wicked men and your reproofs cause them to persecute you and being light which manifests it self and other things you cannot be hid for light of all things is the most visible for a spark of fire is seen farther then any thing else of ten times the bignesse 2. Ye are the light one light for the doctrine was the same of all of them so it shews the unity of their doctrine 3. They and we should be like light 1. It is the speediest in communicating it self in a moment it goes from one end of the heavens to the other Ministers should be diligent 2. Light doth no hurt it penetrates glasse but it doth not break it so the doctrine of the Apostles Christian Religion doth not hurt any profession but makes it more glorious the childe is more obedient the Subject more loyal 3. Those rooms in which one can discern no uncleannesse in in darknesse when the light comes the uncleannesse is discovered which make wicked men to love darknesse better then light because they cannot endure to see or have others see

preached and practised the breach of some of many of them as appears Mat. 15.23 2. As some Commandments they did abolish by their doctrine so those which they did not abolish but preached up their exposition extended not to the full scope of the Law for it only extended to the outward man and not wholly to that neither for they did not think that by words one might break the sixth Commandment as by this Chapter appears 2. As our obedience must be more universal so it must be more constant 3. It must be more sincere they failed in the grounds ends and manner of their duty Vers 21. Ye have heard that it was said by them of old time Thou shalt not kill and Whosoever shall kill shall be in danger of the judgement Ye have heard that it was said by them of old These words may have reference and be brought in as a proof of the 17th verse and then it stands thus I came not to destroy the Law but to fulfill it to give the full meaning of it which thus I do ye have heard but I say unto you Or 2. Of the words immediately going before and then it stands thus Except your righteousnesse exceed the righteousnesse which the Scribes and Pharisees do or teach you cannot enter for ye have heard from them that he that kils shall be in danger of judgement but they never pressed upon you not to be angry or that scornfull carriage or pronunciation or opprobrious words were sins Observe the practice of all false prophets is to plead antiquity and traditions 2. That though they do plead antiquity yet falsly for though the Scribes plead that it was said thus and thus of old time yet there was no such thing spoken of old but the contrary or at least if it be spoken of old it is not in their sense for our Saviour does not say that it was said of old but you have heard that it was said of old 2. The opinion of those that say that Christ gave a new Law to Christians and that the Law which he gave and gives to Christians did not binde the Jews nor was set down in Old Testament against which opinion these things may be said 1. That the strictest of the precepts that Christ gives here may be found in the Old Testament as this 22. vers Levit. 19.17 18. that 28. vers Job 31.1 Prov. 6 25. 2. The many and great praises of the Laws perfection and purity that David in the Psalms in innumerable places sets down which could not belong to it except those precepts were expressed or included in the Law 3. The coherence of these words with the former and they who would have these words not a confutation of the false glosses of the Scribes do not acknowledge any coherence of these words with the former your righteousnesse must exceed either what the Pharisees practice or the Scribes teach or else you shall not enter to prove that he tels them here and sets down their doctrine and then what is the right first what they teach and then how we must exceed 4. It is said you have heard not that you have read so for their false glosses have told you this not the text if you reade you may reade otherwise he doth not say that they of old time writ so but that you have heard that they of old time have said so 5. If the meaning should be that they of old time had said so and that the Old Testament had said so then should all those things which our Saviour saith That they had heard were said of them of old times be found in some place of Scripture but they are found in no place of Scripture for neither are those words He that kils shall be in danger of the judgement nor those words Thou shalt love thy neighbour and hate thine enemy found in this sense though in other words but the contrary for sense Thou shalt not kill is the righteonsnesse of the Pharisees and of the Scribes but now our Saviour sets down how we ought to exceed them if ever we will hope to enter into the kingdom of heaven for so it follows Vers 22. But I say unto you That whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say to his brother Racha shall be in danger of the council but whosoever shall say Thou fool shall be in danger of hell fire But I say unto you That whosoever is angry Murther hath generally these things preceding 1. The inward motion of anger 2. Contumelious and approbrious words and after blows and so murther our Saviour stops the spring from whence murder flows to wit anger to shew us that as in this and so in all other sins the beginnings are to be prevented or resisted nay not only the beginnings of sinne which have the nature of sin and dister but in degree from the highest act as anger differs but in degree from murder it is of the same kinde but the occasions of sinne which are not formally but only occasionally sinfull and therefore one is not bound alwayes to avoid the occasions of sinne but alwayes the beginnings of sinne From this we may learn That the very first motions of sinne are sinne and deserve eternal death for though anger never breaks forth in gestures words much lesse in actions it makes one guilty before God and liable to judgement Further that we ought to look not only to our actions but to our words nay to our very gestures nay further of our thoughts Further It is good to take such places of Scripture as these which are very plain and concern actions of ordinary occurrence which children may easily take notice of and teach them our children as for example teach our children Whosoever cals his brother fool is in danger of hell sire Again Love your enemies pray for them that curse you All liars shall have their portion in that lake which burneth with sire and brimstone Revel 21.8 and otherplaces of the like nature If you shall say 1. But why did not God since the calling fool and the saying Racha deserved so heavy punishments appoint such punishments in his Law to be inflicted by men The reason doubtlesse was his mercy he would not lay in this world heavy punishments as their sins deserved 2. Or it was that because the punishments had they been as great as the sin deserved men would have accounted God cruel Or 3. God would have men punish the offences done against them no more then proportionably to the damage they suffer as for the offence as it reflects upon him in which respect only it deserves so heavy a punishment as our Saviour there mentions he will reserve the punishment of that to the last day and to himself 2. Thy brother that is every one any one for as every one is our neighbour so every one is our brother though in the

pretences telling you how much they love you and what care they have of your souls c. yet you must take heed that their fair words deceive you not look to their doctrines not their pretences So for their conversations it may be you cannot know them by one or two observations yet by much observation you may for generally hereticks are wicked men and errours end in prophanenesse 3. Take heed of judging by blossoms for then the thorn will be more glorious that way then the vine 4. You must not judge by one but by their fruits that is by their constant walkings 1. It shews the difference between the conversation of the Saints and false prophets you may stick grapes to thorns but thorns do not bring forth those grapes so their holinesse proceeds not from any root from within 2. It shews the noxious nature of false prophets they are like thorns and thistles 3. You may see the excellency of true Prophets they are like vines and fig-trees 4. Generally these thorns and thistles these hereticks grow in the sluggards fields where Gods Ministers his husbandmen do not plough and sowe They may be compared to thorns because they so easily get in but with much difficulty get out Vers 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit Vers 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Vers 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire Vers 20. Wherefore by their fruits ye shall know them Every good tree c. 1. It is not enough for a Christian to have the leaves of profession and the blossoms of resolution but must have the fruit of holinesse 2. That no unregenerate man can do one action that is good the word fruit is in the singular But you will say Neither can any good man do any evil action that follows you will say I answer that in a good man there are two principles and denominations being from the better part we do not say that the good man sins as the Apostle sayes Not I but sin but an unregenerate hath but one principle and that the root of bitternesse Some good fruit may be stuck upon him but he doth not bring them forth so a wicked mans hand may give alms but not his heart Vers 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven Not every one that One may pray often and be so confident of our interest in Christ that one may not only professe to men that Christ is a Lord but tell Christ himself that he is our Lord. 2. Our obedience to Gods will must be constant for so the word in the present tense imp●rteth 3. It is not said the things that my Father commands but the will of my Father to shew 1. That many do those things that God commands that yet notwithstanding do not Gods will but wonderfully displease him 2 Or to shew that it is not enough to do what God commands but we must do it because he commands us 4. Christ when he speaks of wicked men he never cals God their Father but when he speaks to the Saints he seldom sayes my Father but your Father or if he sayes my Father he addes yours also Vers 22. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out devils and in thy name done many wonderfull works Many will say to me in that day c. 1. Observe the multitude that shall perish by presumption despair kils his thousands presumption its ten thousands 2. Consider how long presumption continues one may die and not have presumption removed nay at the day of Judgement after sentence past it must still continue for these words may very well be supposed to be spoken after Christ speaking his sentence for so it did evidently appear Mat. 25.44 they dispute their innocency with Christ after the sentence given 'T is very strange that all the terrours of the day of judgement cannot shake their confidence 3. The wickednesse of a Minister hinders not the efficacy of his administrations The efficacy of Sacraments depends not upon the piety of Ministers A wicked man may cast out devils miraculously out of the body and out of souls and yet go to hell himself 4. It is a dangerous thing to try our states by gifts of edification one may be chosen to Apostleship and yet not chosen to salvation Joh. 6.10 comp with 13.18 5. One may have faith of miracles and not justifying faith one may both heal others in the name of Christ and be healed in body himself by Christ and yet be a cast-away and by consequence believe Christ when he gives us power to do such miracles and experimentally finde his word to be true and yet that experience of his truth in those things may be without the believing of his promises or obeying of his commands in other matters 6. See the wonderfull power and divinity of Christ that not only be himself cast out devils but could authorize whom he pleased to do it Vers 23. And then will I professe unto them I never knew you Depart from me ye that work iniquity And then will I profess unto c. 1. The word know signifies generally amongst the Hebrews knowledge of approbation Psal 1. ult Rom. 7.15 1 Tim. 2.19 2. It is one of the strongest places to prove perseverance for those to whom he shall say Depart he sayes also that he never knew them It is not I do not know you but never did know you surely if they ever had been Christs he had then known them 2 Tim. 2.19 Vers 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock Vers 25. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Every one that heareth c. 1. The world accounts them fools that are holy but Christ accounts them the only wise 2. The difference betwixt these two is not in their house but in their foundation one builds his hopes upon the sands the other upon the rocks nay it may be the presumption of the wicked may carry a fairer show then the confidence of the Saints Confidence doth not become presumption by being too great but by being upon false grounds 3. All must expect at one time or other by afflictions persecutions or temptations to have their confidence tried upon what foundation it stands 4. Untill persecution c. ariseth it is not to be known whose profession is true or false 5. Our strength is not from our selves but from the rock upon which we are built 1 Pet. 1.4 6. When a Professour fals away his fall is very great and notorious 7. Therefore try not what thou holdest but upon what grounds if thou hast no grounds for thy religion but education custom c. these will not stand a storm 8. One Christ is better then a thousand creatures one rock then millions of sands to build on Vers 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine Vers 29. For he taught them as one having authority and not as the Scribes And it came to pass c. 1. We must stay to the end of the Sermon else we shall go away without a blessing else it shews some dislike of the Sermon for their being astonished made the stay 2. One may be astonished at a Sermon by which he is not converted 3. One that is a true Minister hath authority over his hearers let their persons be never so mean in respect of their office they are above them 4. A Minister ought to keep up his authority and not to be despised by his people 1 Tim. 4.12 Tit. 2.15 5. The Question may be Why the Evangelist takes such special notice that the people were astonished because he spoke as one having authority and seems to passe by the matter of our Saviours Sermon and takes notice of the manner of delivering of it one would think rather that the Evangelist and the people should have taken notice of the heavenlinesse of his doctrine rather then the authority with which he delivered it The reasons may be First It is said in respect of Christ to shew the difference betwixt his preaching and all others for whether they were Prophets Scribes or any others they preach not so authoritatively as Christ did for the Prophet said Thus saith the Lord the Scribes Thus saith such a Rabby c. They proved what they said by the testimony of others but Christ upon his own authority I say unto you and this was that wherein our Saviour excelled all other preachers For the substance and matter of his doctrine it was wonderfull heavenly yet for the substance of it it had been formerly preached but no one ever preached upon their own authority before his doctrine differed from the Prophets and all other teachings in heavenlinesse and clearnesse but that was only in degree but in respect of his authoritative preaching it differed but in kinde 2. In respect of the people the meaning may be thus That the Sermon of Christ came with such authority and power upon their spirits that they were fully convinced of the truth of those things he preached which conviction in any proportionable measure they never had experience before of as often as they had heard the Scribes preach 3. Or may it not be to shew that though they were astonished yet it was not upon right grounds for whosoever is taken with the eloquence pronunciation or any thing else in a Sermon besides the holinesse of the matter that is delivered though their delight be spiritual in respect of the object for it is the Word preached that delights them yet in respect of the formality of their delight viz. the ground why they are delighted in the Word preached is carnal And if you take the word so then this reason of their astonishment is set down that we might understand that this our Saviours Sermon did astonish them yet it did not convert them FINIS