Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	fundamental_a	1,746	5	10.1277	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

takes it not away from the weake though hee mention it not Vse 1 There was faith in them though ioyned with ignorance and doubting Not to beleeue and vnderstand euery thing inferreth not a nullity of faith Totall ignorance and doubting destroyes faith if it be not totall yet it manifesteth infirmity To deny a truth in things indifferent breeds a tolerable error in points necessary an intolerable Obstinately to defend an error in things indifferent makes a man a Schismaticke and in points necessary and fundamentall an Heretick For euery doubting or ignorance say not an infidell nor for euery errour cry out an Heretick Augustinus Let vs all resolue with the holy Father Errare potero haereticus non ero I may erre but I will be no Heretick Such is the condition of the Church vpon earth Vse 2 that there will be alwaies some strong in the faith and some weake in it As among men some are tall some of low stature some healthy some sickely as in our houses some are growne vp some are babes hanging on the brest so is it in the Church and will be to the end For 1 Some are more antient some later in the faith 2 Some haue better capacity then others 3 Some are more diligent to heare reade pray meditate practise and therefore though standing and capacity be equall yet the diligent outstrips the other 4 God in his wisedome giues more talents vnto one then to another Art thou strong be thankefull to God it is his gift bee not proud despise not thy inferiours thou wast a babe sometime hadst lesse knowledge lesse grace yea there was a time when thou wast out of Christ Art thou weake take heed thy weakenesse continue not through thy negligence and default pray for strength and be diligent in hearing the word as a new borne babe desiring the sincere milke of the word that thou maist grow thereby 1 Pet. 2●2 In these weake ones as some thing is to be discommended Vse 3 so some thing is to be commended Their weaknesse is a fault and to be discommended but their care not to offend their consciences is truly to bee praised It is alwaies commendable whether in weake or strong rather to abridge our selues of our liberty then to offend the conscience and to be chosen rather to be thought vndiscreet then impious O that we had more care of our consciences for if conscience be put away shipwrack of faith will soone be made If these Iewes and weake Christians will rather liue hardly eating hearbs then defile their consciences what shall become of them which daily defile themselues in things manifestly forbidden wallowing in the mire of drunkennesse whoredome and other abominable sinnes VERSE 3. Let not him that eateth despise him that eateth not and let not him which eateth not iudge him which eateth THe cause of the dissension betweene the beleeuers at Rome was their difference in opinion of which in the verse next before Now in this verse is the remedy For here Saint Paul interposeth himselfe and directeth both parts how to carry themselues each to other in these things Here are two parts 1. A Direction 2. A Reason The Direction in the words set downe of the 3. verse As the parties are twofold so is the direction to the strong to the weake both tending to the same purpose namely to preserue peace and charity betwixt them and to preuent separation The strong Christian contemned the weak for his abstinence as a phantasticall fellow and superstitious his direction is not to despise the weake The weake Christian which yet vnderstood not the Doctrine of Christian liberty iudged and censured the strong as profane because he made no difference of meats his direction is not to iudge the strong Both their directions are Negatiue as secretly finding fault with both sides for their intemperate carriage one to another Despise The Greeke word is full of sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to esteeme a man to be nullius pretij to haue no worth in him to disdaine to vilifie to nullifie a man to set at naught and basely to esteeme of The Septuagint doe vse the word in the text to render an Hebrew root Maas which signifies to reiect to disdaine to cast off to contemne as Psal 53.5 God hath despised the wicked and Psal 58.7 Let them melt away as waters or let them come to nothing So also they render another roote Bazah Esay 53.3 Nibhzeh He is despised meaning Christ and Luke 23.11 it is said that Herod with his men of warre set Christ at naught Iudge that is condemne the simple verbe for the compound which is not vnusuall with Saint Paul By these two words despise and iudge it appeares that they differed not onely in opinion but also in affection For difference of opinion and practice in things indifferent Doctr. there ought to be no breach of charity or separation among Christians Phil. 3.15.16 Let vs therefore as many as be perfect be thus minded and if in any thing yee be otherwise minded God shall reueale euen this vnto you Neuerthelesse whereto we haue already attayned let vs walke by the same rule Also all such places which command vnity and charity But what are things indifferent Quest Things are called indifferent two waies Answ either as they are opposed to perfection of goodnesse or to necessity For the first way we say a thing is indifferent when it is in some degree good but not so good but that it may be amended so we say of health that we are indifferently well when wee are able to walke abroad but not without some weaknesse or paine This is not meant in this businesse but the other where indifferent is opposed to necessity or to a necessary duty namely A thing that may bee done or left vndone without any sinne Some things are commanded to be done some things are forbidden some things are neither commanded nor forbidden These are indifferent The ground of this is that howsoeuer the Law commands the reasonable creature to doe nothing but that which is good and at all times yet not to doe euery good thing at all times A man hath two suits of apparell hee may indifferently weare which hee pleaseth A man hath meat set before him he may indifferently eate or abstaine these and the like are indifferent neyther good nor bad in themselues nor commanded nor forbidden For although euery action considered as clothed with its circumstances as they say proceeding from the reason of a reasonable creature be or good or euill yet being considered naked and in regard of the substance of the worke is not presently necessary to be done The things called indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also by the Antient called things in our power and liberty and things lying in the middest betweene commanded and forbidden In the time of S. Obser Paul the Iewish ceremonies were things indifferent which might be vsed or not vsed as they

Professour against Professour who getteth thereby Not Wee but Satan but the Papists to whom wee haue giuen this staffe to smite vs with namely our Contentions Striue not for this were to sinne grieuously as we may see by the companions of strife here which are of the black●st iniquities Striue not for that sheweth thee to be a carnall man 1. Cor. 3.3 yea if thou gloriest that thou beleeuest Iames 3.14 thou lyest against the truth saith Saint Iames. If thou wilt needs striue striue to do good to enter in at the straite gate to master thy corruptions c. Abhorre Enuie Vse 2 It is a diuellish sinne and commeth from hell The Diuell is called the Enuious man Matth. 13.28 hee enuied our first parents and so brought them vnder the power of death Through enuy of the Diuell came death into the world Wisd 2. vlt. saith the Author of the booke of Wisedome and Saint Iames saith That the wisdome which sheweth it selfe in strife and enuie is earthly sensuall and diuellish Iames 3.15 It is one of the torments of hell Luke 13.28 There shall be weeping and gnashing of teeth when yee shall see Abraham Isaak and Iacob and all the Prophets in the kingdome of heauen and your selues thrust out saith Christ to the Iewes now gnashing of teeth is a token of enuy It is to be hated because it is the fore-runner of blood witnesse Abel and Ioseph also whom the enuy of his brethren had murthered had not God specially hindered it witnesse our blessed Sauiour whom the Iewes deliuered for enuy Matth. 27.18 as Pilate knew very well Enuy opposeth the Prouidence of God grieuing that God should dispose of his blessings as he doth Enuy is contrary to such things which most commend a man as Mercy and Charitie It is a most vniust sinne for it is offended with nothing but that which is good and the more it is the greater is the enuy and the offence as the brighter the Sunne shineth the more are weake and sore eyes offended And it is a most iust sin Iustius Inuidia nihil est c. Horat. Cypr. serm de Liuore Prou. 14.30 because it excruciateth and gnaweth vpon the heart of him that enuieth as a moth breeding in the garment consumeth it and as rust eateth and fretteth the yron so Enuie is the rottennesse of the bones Socrates said is was serra animae a saw to torment the soule An enuious man is more vnhappie then other sinners for in other sinnes there is some pleasure though carnall in enuie nothing but griefe and torment He is doubly miserable more then other for other men are troubled onely for their owne euils the enuious man is also vexed for other mens good things It is a generall sinne raigning among Souldiers Courtiers Schollers Citizens Tradesmen Country-men among all It discouereth the enuious man to be in goodnesse farre inferiour to him which is enuied It destroyeth friendship Cleobulus Basil ser de Inuidia Greg. Mag. l. 6. Moral in fine the comfort of mans life and therefore a wise man was wont thus to aduise to take heed of the trappes of enemies and of the enuy of friends The most effectuall remedy which the Fathers haue obserued of this foule euill are the contempt of the glory of this world and of all earthly things and the loue of the glorie of God and of heauenly things For pride breedeth enuie if pride therefore were mortified enuy would vanish and hee that contemneth all earthly things cannot for them enuy his neighbour no more then we enuy a begger for his ragges or a Lazar for his sores Enuy is for things at least deemed excellent and worth the hauing by which wee thinke our neighbour aduanced and our selues disgraced And he that seeketh Gods glory and heauenly things will reioyce when God is honored in his neighbour as well as in himselfe desiring that he may be glorified in all Let vs bewaile the want of goodnesse which wee see to be in others and striue to attaine it and to imitate them VERSE 14. But put yee on the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof IN these words is the Affirmatiue part of the Exposition of Honest walking To walke honestly is to put on the Lord Iesus Christ Vnder which phrase is emphatically comprehended sobrietie temperance chastitie continencie peace loue and whatsoeuer vertue is requisite to a Christian conuersation Neither doth hee follow his former manner of speaking saying Not in rioting c. but in putting on the Lord Iesus but deliuereth this part in the manner of an Exhortation for more force In this we haue two parts First the dutie exhorted vnto in the first part of the verse Secondly an Amplification in the last But put yee on the Lord Iesus Christ. In these words is the Dutie wherein are considerable The Act Put on the Obiect The Lord Iesus Christ The Lord Iesus Christ These titles describing the second Person in the most sacred Trinitie who was annointed to be our Sauiour redeeming vs by his blood and therefore of right our Lord and Master are expounded in the Catechisme and therefore I passe them ouer here Put yee on This phrase is figuratiue wherein Christ is compared to a Vesture and our obedience to the putting of it on Christ is our Vesture two wayes as our Satisfaction and as our Sanctification as the Cause of our Saluation and as the patterne of our life Wee put him on as our satisfaction when we beleeue of which principally is that Scripture Gal. 3.27 As many as haue beene baptised into Christ haue put on Christ As our Sanctification when we follow his example resemble him and are conformable to his holy life and this is chiefly meant here though the other not excluded As it was meate and drinke to him to doe his Fathers will Iohn 4.34 so ought it to be to vs. This phrase is frequent in Paul and he is much delighted with it commending Loue and other vertues vnder such manner of speaking vnto vs as Coloss 3.12 seq For the graces of Gods Spirit will beautifie vs more and set vs forth then Iewels chaines of gold or any rich garments As all Samsons strength was in his haire so our strength is in Faith but our beautie is in holinesse and in vertue Put on Christ so put on the new man Ephes 4.24 a kinde of speaking taken from a rite or ceremony antiently euen in Saint Pauls time vsed in Baptisme Beza schol in ca. 3. ep ad Gal. v. 27. as M. Beza acknowledgeth when persons baptized by dipping or putting their bodies vnder the water did either put on new garments or their owne quasi nouis as new as he speaketh But all Antiquitie witnesseth that such garments were white so doe these verses signifie Candidus egreditur niueis exercitus vndis Atque vetus vitium purgat in amne nouo

we may enuy and haue iust cause to be ashamed of as a learned man speakes Our Sauiour oft disputed with the Scribes and Pharisies but hee would not turne his Disciples to them and Saint Paul a great learned Apostle disputed daily in the schoole of Tyrannus Act. 19.9 It is not for simple men and ignorant women to dispute of points of religion nor to enter combate with the cunning Brownists It is not for euery Protestant no not for euery Minister or Preacher to dispute with learned Iesuits that haue Schoole distinctions at their fingers ends and trauell in nothing else but controuersies What if thou hast a good wit and a great and strong apprehension praise God for it and so vse it that the Church may be the better not the worse for thee I reade of a Philosopher among the Lacedemonians who boasted that hee could holde argument and dispute of any position true or false a whole day but the Magistrates considering that such a fellow might bee dangerous among the common people to disturb the peace of the state banisht him for it Children delight in kniues which will hurt them and for the most part the weakest are busiest in questioning the laudable customes and orders of the Church Study rather to liue well then to dispute and when thou meetest with thy neighbour spend thy time in conferring not of controuersies or of things which concerne thee not or be aboue thy capacity but of obedience repentance mortification preparation for death and such like VERSE 2. For one beleeues he may eat of all things another who is weake eates hearbes IN this verse begins the Explication of the generall precept of which there are three parts A direction to the strong and weake A speciall dehortation to the strong and a repetition of the precept The Direction is from the beginning of this verse to the 13. The Effect of it is to remedy the offence betweene them by teaching them how to carry themselues one toward another They were both faulty but in this part principally the weak one is taxed In the dehortation the strong In the Direction are two things 1. The cause of their dissention which was the diuersitie of their opinions in things indifferent 2. The remedie or direction it selfe Both these are propounded in two cases the one of meats the other of dayes Of meates in the 2.3 and 4. verses of daies in the rest In that of meates we haue the case and the remedy The case ver 2. The remedy ver 3.4 In the case are set downe the parties dissenting and their opinions concerning meates The parties are the strong and the weake Christian The opinion of the strong that he may eate of all things the opinion of the weake that hee ought not to eate of some meats One that is the strong who for the most part was a Gentile Beleeueth it is not onely his opinion but his faith that is he certainly knowes and is fully perswaded vpon good ground He may eate of all things he hath liberty by Christ to eate of all things wholesome to mans body without scruple or hurt to his conscience But he that is weake for the most part the Iew weake in knowledge Eateth hearbs Not let him eate hearbs as the vulgar Latine vpon which the ordinary glosse makes Paul as a Physitian directing dyet for the repressing of lust But eateth hearbs as being of opinion that some meates were vncleane and therefore not to be eaten Some thinke that these weake ones ate no flesh at all but onely hearbs some which is likelier that when they could come by no meat but that which was forbidden by Moses that then they chose to eate of hearbs which wee read not to be forbidden They abstained not as Pythagoreans holding the passing of mens soules into beasts sometimes of which opinion Herod smelt of when hee thought that Christ had beene Iohn nor as Marcionites and Manichees who held flesh to be vnlawfull and to haue come from an ill beginning whom Augustine confutes in his bookes against Faustus but they abstained for the reuerence of Moses law Some hold opinion that the Fathers had no liberty to eate flesh before the flood and some that no beast was actually carniuorous before that time But it is manifest that after the flood liberty to eate of euery mouing thing that liueth was granted vnto them De vtroque consule Pererium in Genesim lib. 4. de creat hom num 256. et lib. 14. de car esu nu 9. ad num 26. Gen. 9.3 Afterwards when God chose the people of Israel to be a peculiar people to himselfe he forbad them certaine beasts and fowles both for sacrifice and with certaine fishes for meat of which Leuit. 11. Deut. 14. There are foure reasons alledged why God forbad some fowles beasts and fishes to be eaten of the Iewes First to acknowledge Gods Dominion Secondly to inure them to obedience Thirdly to teach them to liue holily since their diet must be so choice much more must their liues Fourthly to distinguish them from other people and that they might abhor the fashions of the nations This difference of meats was taken away by Christ Mat. 15.17 Act. 10.11 1 Tim. 4.4 and the liberty granted to Noah renewed as appeares in the New Testament But the Iew did not well vnderstand that point and so the Church of Rome others also were exceedingly troubled In the Church of God vpon earth there are alwaies some which thinke one thing Doctr. and some another So was it in Pauls time at Rome as appeares in this place and at Corinth what differences of opinions were about things offered to Idols and some maine fundamentall points may appeare in Pauls first Epistle to the Corinthians And after this before two hundred yeeres were expired after the Incarnation of Christ what variance in opinions concerning the time of keeping the feast of Easter was in the Church Euseb bist eccl l. 5. ca. 21 22 23. with the arrogancy of Victor Bishop of Rome about the same Eusebius makes mention It were infinite to reckon the sundry opinions which haue at all times beene in the Church In Germany to this day there is irreconcileable difference of opinions concerning the presence of Christ in the Sacrament and concerning the breaking of the bread which is doubtlesse of the integrity of the Sacrament And at this very time none can be ignorant of the difference of opinions in the Lowcountries about the doctrine of Arminians and in our owne Church about Church-discipline and ceremonies though through the great blessing of God the vigilant care of our gratious Lord King Iames and the worthy diligence of our Reuerend Bishops and other learned men both these places are notably quieted estabilished But thus it must be to the end for Pauls reason viz. That they which are approued may be made manifest 1 Cor. 11.19 Saint Paul attributes faith to the strong Vse 1 he