Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	reason_n	scope_n	use_v	4,250	5	9.7867	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25291	The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.; Medulla theologica. English. 1642	Ames, William, 1576-1633.	1642 (1642)	Wing A3000; ESTC R23182	239,577	422

of edifying so alwayes before his eyes that he diligently take heed 〈◊〉 turne not aside from it to vaine laughing 1 Tim. 1. 6. To striving about words 2. Tim. 2. 14. To unprofitable controversies or speculations of science falsly so called 1 Kin. 6. 20. But shew himselfe to be an holder fast of the faithfull word which tends unto doctrine Tit. 1. 9. And which cannot be condemned Tit. 2. 8. 16. But because the Will of God is to be propounded out of his Word to this end therefore he is not fit for his Ministery who hath not his sences exercised in the holy Scriptures even beyond the common sort of believers so that he might be said to be with Apollos mighty in the Scriptures Acts 18. 24. Hee must not trust to Postils and Commentaries 17. That the Will of God may be propounded with fruit of edification these two things are necessary to be done 1. That a declaration be made of those things that are contained in the Text. 2. That application of the same be addressed to the consciences of the hearers as their condition doth seeme to require 1 Tim. 6. 17. Charge those that are rich in this World that they be not high minded nor rust in uncertaine riches c. 18. They deceive their hearers and altogether forget themselves who propound a certaine text in the beginning as the beginning of the Sermon to be had and afterward doe speake many things about the text or by occasion of the text but for the most part draw nothing out of the text it selfe 19. In declaring what truth there is in the text first it ought to be explained and then afterward what good doth follow from thence That part is spent in doctrines or documents this in use or derivation of profit from those doctrines 2. Tim. 3. 16. All the Scripture is profitable for doctrine for reproofe for correction and instruction in righteousnesse 20. They who invert and confound those parts doe not provide for the memory of their hearers and doe not a little hinder their edification because they cannot commit the chiefe head of the Sermon to memory that they may afterward repeate it privatly in their families without which exercise the greatest part of that fruit doth perish which would by Sermons redound unto the Church of God 21. Doctrine is a Theologicall Axiom either consisting in the expresse word of Scripture or flowing from them by immediate consequence 22. A doctrine must first be rightly found out and then afterward handed 23. The finding it out is by Logick Analysis unto which Retoricke also and Grammar serveth 24. Analysis depends chiefly upon the observation of the scope or purpose and the meanes by which it is attained according to the act of Logick 25. Unto this must be subjoyned for confirmation the interpretation of those things which are doubtfull in the Analysis but manifest things and such as are perspicuous of themselves doe neither require nor admit a needelesse interpretation 26. Handling of a doctrine doth partly consist in proving if it may be questioned by the hearers for it is unfit carefully to confirme that which all acknowledge and partly in illustration of the thing sufficiently proved 27. Proving ought to be taken out of the more cleere testimonies of Scripture reasons also being added where the nature of the thing will suffer But here that measure is to be kept which the commodity of the hearers will dictate 28. Illustration may be drawen almost from all places of invention b●… dissentaneous and comparate arguments have here the chiefe place 29. Every doctrine being now sufficiently explained must presently be brought to use in which pa●…t also unlesse some speciall reason doe otherwise require we must most insist because it containes the end and good of the other and is more joyned with the chiefe scope of the Sermon namely the edification of the hearers 30. They faile therefore who stick to a naked finding out and explication of the truth and neglecting use and practise in which Religion and so blessednesse doth consist doe little or nothing edifie the conscience 31. Neither yet are all the doctrines which may be drawn out of the text to be propounded nor all the uses to be inculcated but those are to be chosen out which the circumstances of place time and persons shall teach to be most necessary and of those such especially are to be chosen which make most to stir up or confirme the life of Religion 32. They faile therefore who care not much what they say so they may seeme to have observed and spoken many things nay they doe this not seldome that they may extort many things out of the text which are not in it and oftentimes draw from other places unto it bringing every thing out of many things whereby indeed the subversion rather then the edification of the hearers especially those that are more unskilfull doth follow 33. Both doctrine and use as much as may be ought so to be framed that they may have some connexion among themselves and doe also shew it For the minde is not drawen from one thing to another without disprofit neither is there any thing doth more helpe memory then order of deduction 34. An use is a Theologicall Axiom drawne from the doctrine shewing the profit goodnesse or end of it 35. The reason of the deduction is to be opened if it be not very plaine unto which also must be subjoyned probation or illustration as the necessity of the hearers and prudence of the speaker shall advise 36. This use either pertaines to the judgement or to practise 2 Tim. 3. 16. 37. In the judgement there is Information and Reformation of the minde 38. Information is the proving of some truth 39. Reformation is the confutation of some error 40. But although every truth may be taught upon occasion yet every error is not every where to be refuted For old heresies which are already buried are not to be digged up againe that they may bee refuted neither are wicked blasphemies easily to be repeated this doth trouble and offend especially when they are solemnly nominated explained and refuted 41. In practise of life there is direction which consists of instruction and correction 42. Iustruction is a demonstration of that life that is to be followed 43. Correction is a condemning of that life that is to be shunned 44. After declaration application ought to follow which hath so great agreement with derivation of uses that it may often be mingled with it 45. To apply a doctrine to his use is so to whet and put on some generall truth with speciall accommodation as it may pierce into the minds of such as are present with a moving of godly affections 46. Men are to be pricked to the quick that they may feele in every one of them that of the Apostle namely that the Word of the Lord is a two edged sword that pierceth into the inward thoughts and affections and goeth

and Sacraments is Discipline which in respect of the summe of the matter hath beene alwayes one and so may fitly be handled in this one place 1. HOly Discipline is a personall application of the Will of God by censures either for the preventing or taking away of scandals out of the Church of God 2. For in the preaching of the Word the Will of God is propounded and really applied to beget and increase Faith and obdience In the administration of the Sacraments the Will of God is also personally applied by the seales to confirme Faith and obdience In the exercise of Discipline the Will of God is personally also applied in the censures for the removing of those vices which are contrary to Faith and Obedience 3. Hence it is that Discipline is wont to be joyned with the Word and Sacraments by the best Divines in the notes of the Church for though it be not a note simply essentiall and reciprocall as neither the other two yet it ought necessarily to be present to the complete estate of a Church 4. This Discipline is ordained and prescribed by Christ himselfe Mat. 16. 19. 18. 15 16 17. And so is plainly of Divine right neither may it be taken away diminished or changed by men at their pleasure 5. Nay the sins against Christs the author and ordainer whosoever doth not so much as in him is to establish and promote this Discipline in the Churches of God 6. The persons about whom it ought to be exercised are the members of visible instituted Churches without any exception Mat. 18. 15. 1 Cor. 11. And not others There Vers. 12. For it pertaines to them and only them that have right to partake of the Sacrament 7. Unto those persons it applies the Will of God that is those meanes of spirituall reformation such as Christ onely hath given to his Churches 2 Cor. 10 4. Therefore punishments and vexations to be endured by the body or purse have no place at all in Ecclesiasticall Discipline 8. It respects sins and scandalls in those persons for it is an wholesome healing plaister of those wounds and diseases to which the sheepe of Christ are subject 1 Cor. 5. 5. 9. It forbids and takes away those offences because it doth effectually and personally apply the Will of Christ the impugning and abolishing of them 10. But because it doth so effectually urge obedience toward Christ therefore not without singular reason a great part of the Kingdome of Christ as hee doth visibly governe the Church is placed by the best Divines in this Disciplines 11. And this is the true reason why the Discipline of Christ is solidly constituted and exercised together with doctrine in so few Churches because most even of those who would seeme to knew Christ and to hope in him doe refuse to receive the whole Kingdome of Christ and to yeeld themselves wholly to him 12. But as it is a part of the Kingdome of Christ so also it is by the same reason a part of the Gospell for it is an holy manner of promoting the Gospell ordained in the Gospell They therefore who reject Discipline doe neither receive the whole Kingdome of Christ nor the whole Gospell 13. But because both every part of the Kingdome of Christ is necessary in its measure and that chiefly which doth represse sin effectually therefore men doe not safely enough content themselves in Churches wanting Discipline unlesse that publick defect be made up by a private care and watching one over another 14. The parts of this Discipline are brotherly correction and excommunication 15. For it doth not either only or chiefly consist in the thunderclaps of Excommunications and Anathem●…is but chiefly in Christian correction 16. Neither is the proper end of reproofe that there might be then an entance made to Excommunication although by accident that sometimes doe follow but that the necessity of Excommunicating if it can be might be prevented and the sinner may bee by timely repentance retained in the Church 17. Correction increpation or admonition ought to be used in every sinne unto which the midicine of Discipline agreeth yet in a divers manner according to be difference of the sin secret and knowen For in hidden sins those three degrees are to be observed which Christ hath in order prescribed Mat. 18. 15. 16. 17. But in publick sins such a gradation is not necessary 1 Tim. 5. 20. 18. These admonitions ought alwayes to be taken out of the word of God not out of mens decrees otherwise they will not pierce to the conscience 19. A plenary excommunication is not to be used unlesse contumacy be added to the sin Mat. 18. 17. For the sinner rightly admonished of necessity must appeare penitent or obstinate but the penitent is not to be excommunicated therefore only he that is obstinate 20. Yet in the more hainous offences so much patience and delay is neither necessary nor profitable to expect repentance and to the discerning of contumacy as in more usuall faults 21. When the thing it selfe may suffer delay it is agreeable to Scripture and reason that excommunication be first begun by suspension or abstension from the Supper and such like priviledges of the Church which is wont to be called the lesser excommunication 22. Yet wee must not stay in this degree but by this meanes and in this space repentance is to be urged and there being no hope of it we must proceede at length to a compleat severing from the Communion of the faithfull which is wont to be called the greater Excommunication 23. But because an obstinate sinner cannot be separated from the faithfull unlesse the faithfull be separated from him and this also maketh for their wholesom shame 2. Thess. 3. 14. Therfore they who are lawfully excommunicated are to be avoyded of all Communicants not in respect of duties simply morall or otherwise necessary but in respect of those parts of conversation which are wont to accompany approbation and inward familiarity Os orare vale conviva mensa negat●… With the secluded neither confer nor pray Salute nor feast nor eath with day by day 24. From the bond Excommunication none that is not penitent ought to be loosed neither ought it to be denied to any that is penitent But it is not a sufficient repentance if one say it repent me I will doe so no more and doe not otherwise shew true Repentance but such judgements of serious repentance ought to appeare as the Church is bound to bee satisfied in them otherwise hyprocrisie is nourished and the Church is mocked and Christ himselfe 25. Yet in some sins a weake repentance so it appeare true may be admitted them in other sins 26. The power of this Discipline in respect of the right it selfe pertaines to that Church in common whereof the offendor is a member for it pertaines to her to cast out to whom it belongs to admit at first and the conservation or cutting off of members concernes the whole body