Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	call_v	due_a	great_a	149	4	2.0713	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

wrath nor had he been able to subdue or abolish death and Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this Truth that there is one Mediator of God and man the man Christ Jesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies which prove the operation of the Deitie Act. 20.28 God redeemed the Church by his own blood Heb. 9.14 By the eternal Spirit he offered himself Joh. 1.7 The blood of Jesus Christ his Son cleanseth us from all sinne And although the Son be the Party offended yet it hinders not but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this office in himself of an Intercessor by a gratious dispensation No otherways then if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs office is God offended and man the offender VI. The manner whereby he is called to this office consisteth in that plentiful unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.8 God even thy God hath anointed thee with the oyl of gladness above thy fellows Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me Joh. 3.34 God gave him not the Spirit by measure VII The end of this office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because he doth effectually apply this merit to us Hence again it is apparent that this office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our prayers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 14.12 For in no other is there salvation nor is there any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Jesus This office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ SO much of the Person and Office of the Mediator Christ the State thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his Exaltation The State of Humiliation is in which he took the form of a Servant being in the form of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himself of the form and glory of the Divinity He did not cast off the Divinity but had it in the assumed form of a servant And although the Deity of Christ did manifest it self in the state of his Humiliation chiefly by miracles yet this was little in comparison of that glorious manifestation of him in his Exaltation In the state of Humiliation he performed his Prophetical office not only mediately by sendding John Baptist his Herauld before and by the Apostles whom he called but also immediately to his lost sheep especially of Israel by preaching to them the heavenly Truth with great constancy patience and efficacy both of his doctrine and miracles But his Sacerdotal office he administred in this state making a most full satisfaction and an humble intercession for us The satisfaction of Christ is that whereby he being subject to the Law for us did undergo the curse due to our sins and performed most perfectly obedience to the Law which was required of us and so hath freed us from the curse and hath restored us to life This consisteth in suffering the pains and in perfect justice in that is seen chiefly his passive in this his active obedience I do purposely adde this restriction that we may not think his active and passive obedience so to differ as if the suffering of the punishment consisted onely in his passive obedience and his perfect justice onely in his active for they differ not in time seeing both of them continued from the first moment of his incarnation till his death Nor do they differ in subject because the same obedience in a different respect is both active and passive and consequently Christs obedience is an active passion and a passive action for as passion is a receiving of the punishment it is called passive obedience but as it is a testimony of his great love it may be called active Neither is the division of obedience into active and passive a division into parts but onely a distinction taken from the end to wit the twofold satisfaction for punishment and for life eternal The curse upon the transgressors of the Law requires the former Deut. 27.26 The promise of life under the condition of perfect obedience and righteousness requires the latter Lev. 18.15 Therefore we are said Analogically by that one and most perfect satisfaction of Christ both to be freed from the punishment because he suffered the punishment for us and to be invested in the right of life eternal because he fulfilled the Law for us The suffering of punishment is whereby he undertook upon himself the punishment due to us and offered himself of his own accord a holy Sacrifice to God for us This consisteth both in the sufferings which went before his great and last Passion but especially in this last agonie The RULES I. No part of Christs Passion must be excluded from * A. R. Christs passions were truly satisfactory if 1.

either ordinary or extraordinary the ordinary is publike or private the publique is ecclesiastical or politique the ecclesiastical is that which handleth spiritual things This is either proper to publique persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the Church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to lead about a wife a Sister as well as the rest of the Apostles and brethren of the Lord and Cephas 1 Tim. 3.2 A Bishop must be without reproofe the Husband of one Wife and v. 4. One that ruleth well his own house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a new government in the Church or e se to repaire the old government when it was decayed Such were the Prophets in the Old-Testament But in the New John Baptist Christ the Apostles Prophets that is such as were furnished with the gift of interpreting Scripture Evangelists that were the companions of the Apostles and supplyed their roomes in their absence Pastors to rule and teach the Churrh and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessitie required them which being taken away the ordinary Ministery succeeded Ordinary Ministers are they who be furnished with ordinary gifts and an ordinary calling And these are Pastors Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacraments to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in the Church that he who had the charge of the Diocesse of particular Churches was named Bishop yet the name of Universal Bishop belongs to none There are Doctors who in the Schooles teach Youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors in this That they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church-goods Act. 6.1 c. 1 Tim. 3.1 c. The RULES I. The collection and distribution of Church-goods is of Divine right This appears by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the New-Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Disciples and friends and the poor also Job 13.19 In the Apostles time the Deacons had charge of the Church-goods Act. 6.1 c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church-duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine and controversies and in the use of the Keyes The calling of the Ministers is the choosing of fit men for the Church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solenm Rite into the possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.13 II. Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the parties elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. The Pontificians falsly say that this is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore-fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Popery but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Popery but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach We answer the same that Christ did to those that asked the same question Mat. 21.14 The Baptism of John whence is it from heaven or from men Even so we say the doctrine of our Ancestors which is preached among us at this day whence is

Extraordinary is when necessity requiring a Councel is gathered A Councel is a Meeting enjoyned by the Civil Magistrate or the common consent of the Church in which men endowed with the gifts of the Spirit and lawfully chosen for this purpose undertake the Churches cause and out of Gods word define it And this is either oecumenical and universal or else particular Particular is National or Provincial The RULES I. A Councel must be called by the Magistrate if he be Faithful If he be an Infidel either it is to be procured by Petition or if he be an open enemy to the Councel it must be held by the Churches common consent necessity so requiring it II. The Persons which should be present at the Councel are the Civil and Ecclesiastical Presidents so many Scribes and fit men chosen for this purpose Neither are private men to be altogether excluded who may be present at the handling of Doctrinal points but not in matters of Scandal which charity ought to cover III. The matter which is to be handled in the Councel or Synod are Church-businesses which are of weight and worthy of serious consideration IV. The form of the Councel consisteth in a religious and orderly disquisition of the truth V. It will be religious if after fervent prayers to God all things be tryed by Scripture as by an infallible rule VI. It will be orderly if every man be mindfull of his duty VII It is the part of the Civil President to gather the Councel to protect it being gathered to prohibit all violence and disorder to cause proclaim the Decrees lawfully made and to curb the refractory VIII The Ecclesiastick President is to propose the Question to moderate the Disputation by the advice of his Assistants to ask their Opinion and by Notaries to record the Decrees IX The rest of the Delegates are to propose their opinion calmly and roundly or to assent to him that spake before if his opinion was right X. The presidencie that the Pope claimes over Councels is far from this form who neither consulteth with Scripture nor asketh the opinion of his Assistants but obtrudes his Dictates to be confirmed by the Councel XI The form of the Councel of Jerusalem was far otherwise in which every man might lawfully utter his opinion Paul and Barnabas had as much freedom to speak as Peter and after their opinions had been canvassed to and fro James at length concludes Act. 15. v. 6.19 XII The end of Councels is peace and truth in the Church XIII As far as Councels agree with Scripture so great is their authority neither are they more exempted from erring then the Church her self What credit we are to give to Popish Councels may be seen both by the opposition of Councels one to another as likewise by their impious Decrees The Councels of Constance and Basil subjected the Pope to the Synod but that of Trent on the contrary extols the Pope above all Councels The second Councel of Nice impiously thrusts out the second Commandment and that of Constance sacrilegiously robs the people of the Cup in the Lords Supper CHAP. XXVII Of the False Church THus in two Chapters we have considered the Church in her self Now of the False Church which is opposite to her and her enemy The Churches enemies are either open or secret These are called in Rev. 20.8 Gog and Magog that is covered and uncovered Her open foes are Heathens Jewes and Mahumetans The Heathens are they who feign paint and worship false and fictitious Gods The Jews deny the Trinity and the coming of the Messiah and interpret carnally what is spoken of Christs kingdom in the Prophets spiritually The Mahumetans preferre their Mahumet to Christ and their Alcoran to the Scriptures which Alcoran that Impostor compiled by the help of a Nestorian Monk and an Arrian out of the sink of Gentilisme Judaisme Mahumetisme Arrianisme and other heresies The hid or counterfeit enemies are either false Christs or Antichrists False Christs are they who brag themselves to be Christ As Simon Magus Barcochab Moses Cretensis David Georgius and such like Antichrists are commonly all Heretiques but particularly and by way of excellencie that great Antichrist 1 Joh. 2.18 Little children now is the last time and at ye have heard that Antichrist would come even now many Antichrists are begun 1. c. 4. v. 3. Whatsoever spirit doth not confesse that Jesus Christ is come in the flesh he is not of God but this is that spirit of Antichrist of whom you have heard that he was to come and that he is now in the world Heretiques are they who maintain stubbornly against the plain light of truth any doctrine which overthrowes directly or by necessary consequence the fundamentals of Christian faith The RULES I. Not every Error makes an Heretick For either there is an error against the foundation as that of the Arrians and Marcionites of whom they denied the divinity of Christ these his humanity Or about the foundation so the Papists erre while they teach Transubstantiation which overthrows the truth of Christs humanity Or besides the foundation such errors are by Paul compared to hay wood c. 1 Cor. 3.12 II. An Heretick is made 1. by an errour in or about the foundation 2. by conviction 3. by contumacie III. Not every Schismatick is an Heretick He is a Schismatick who without hurting the foundation of Faith departs from some Ceremony of the Church out of ambition The great Antichrist is he who under the name of Christs Vicar persecutes him The RULES I. The name Antichrist belongs not to one person alone but to a whole state or order of men as it were in the same kingdom succeeding each other Even as the word of High-Priest He is not then opposite to Christ as one person is to another in respect of substance but he is opposite to him in respect of quality or office II. The Papists will have Antichrist to be one particular man a Jew of the Tribe of Dan the Jews Messiah and the restorer of their Religion who shall reign at Jerusalem three years and a half shall fight with Henoch and Eliah shall offer to ascend to Heaven from Mount Olivet but shall be destroyed by Christ III. But we out of Scripture describe Antichrist thus 1. That he is a man at one time one but in succession of time an order of men in the same state succeeding each other 2. Raised by Satan 3. A Christian in name onely 4. In very deed Christs enemie 5. Sitting in the Temple of God as God 6. Reigning in that great City which ruleth over the Kings of the earth 7. Seducing the Inhabitants of the earth with lying wonders 8. Setting a mark on his followers 9. Full of idolatry ambition avarice cruelty and impurity 10. Revealed in the last times 11. He shall be destroyed by the breath of Christs mouth and shall be overthrown by his own lovers and utterly abolished at Christs glorious coming If

matter of controversie might come to me that I might doe him justice And when any man came neer to him and did him obeisance he put forth his hand and took him and kissed him Courtesie in speeeh is whereby our words are seasoned with honest mirth and wit with a good decorum or grace To this is opposite Rusticity when one can neither utter witty jests himself nor with patience heare them Scurrility also and Dicacitie or biting jests and scoffs Ephes 5.4 Neither filthinesse nor foolish talking nor jesting which are things not comely Freedome of speech is a vertue by which we speak the truth and reprove offenders without fear of danger Levit. 19.17 Thou shalt not hate thy brother in thy heart but thou shall plainly rebuke thy neighbour and suffer him not to sin To this is opposite preposterous feare a and too great love of censuring others b a 1 Sam. 3.15 Samuel was afraid to tell Eli of that Vision b Luk. 6.41 Why doest thou look upon the moat that is in thy brothers eye This vice is seen in them who censure and reprove their neighbour out of preposterous affection or having no warrant thereto What is fit in this case for Ministers may be seen in 2 Tim. 4.1 2. So much of vertues as they have reference to our neighbour the vertues that have relation to our selves are self-praise and an unblameable life self-praise is when we speak moderately of our selves and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation Rom. 12.3 For I say by the grace given to me to every man that is among you not to think of himself more highly then he ought to think but to think soberly c. To this Impudency is opposite when one is not ashamed to boast and glory in his wickednesse a so is confident and foolish bragging b and an Hypocritical lessening of our own worth and abilities under shew of which either we hunt after vain praise or refuse to be bountifull and to shew mercy c a Isa 3.9 The shew of their countenance doth witnesse against them that they declare their sin as Sodome they hide it not b Pro. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth v. 2. Let another praise thee and not thine own mouth a stranger and not thine own lips c So they do who pretend they are in want themselves when they are desired to help their neighbour Pro. 24.11 c. If thou forbear to deliver them that are drawn unto death c. if thou sayest behold we knew it not doth not he that pondereth the heart consider it An unblameable life is whereby we desire not only to keep a good conscience towards God but also a good report among our neighbours Pro. 22.1 A good name is rather to be chosen then great riches and loving favour rather then silver and gold Eccl. 7.1 A good name is better then precious ointment To this Impiety is opposite or the contempt of fame and a good conscience a and the hypocritical affectation of fame or popular breath b and want of patience in bearing slanders c a Luk. 18.2 There was a Judge in a certain city which feared not God nor regarded man b Mat. 23.5 But they do all their works for to be seen of men c 2 Sam. 16.9 10. Then said Abishai why should this dead dog curse my Lord the King let me go over I pray thee and take off his head Then the King said what have I to do with you ye sons of Zerviah so let him curse because the Lord hath said unto him curse David who shall then say wherefore hast thou done so CHAP. XIV Of the Vertues and Works belonging to the Tenth Commandment HItherto of our duty to our Neighbour or of the parts of Gods mediate worship Now of the highest degree thereof in this tenth Precept The summe of it is That our mind be free from evil destres thoughts and affections towards our selves or neighbours Thou shalt not covet is a negative precept in which inordinate appetites thoughts and affections are forbid The rest conduce to the declaration taken from the object which is set down either particularly by naming the house wife servant maid oxe and asse of our neighbour or in grosse in this clause Nor any thing that belongs unto thy neighbour The RULES I. As the confounding of the two first Commands is unlawfully so the dividing of the tenth into two precepts concerning our neighbours house and his wife is naught and frivolous The reasons 1. The general closure Nor any thing that belongs to thy neighbour shewes it is but one command 2. The substance of the precept is in these words Thou shalt not covet as Paul cites them Rom. 7.7 3. They are contained in one verse and sentence whereas the rest though short are set down in distinct verses 4. Deut. 5. the coveting of our neighbours wife is first handled if then these were two precepts Moses of the tenth had made the ninth 5. They who maintain the contrary opinion explain these things conjunctly and by examples declare them David Chytraeus de Regul Vitae and Hondorsius in Promptuario II. The tenth Command belongs to the second Table For in the first Command of the first Table is handled our inward affection towards God III. Original Justice is the object not of this Command but of the whole Decalogue For original justice is a conformity with the whole law as original sin is that deformity which is repugnant to the whole Law IV. The proper object of this Precept are mens appetites thoughts and affections towards themselves and neighbours V. The end of it is to shew that Gods mediate worship is to be performed not in outward actions only but in inward affections also VI. As then the first Precept is the rule of the first Table so is this of the second Table For as the first Precept directs the heart but the rest the actions also so the fifth sixth seventh eighth ninth Precepts order our actions but the tenth our very heart Hence it 's clear that this Precept is not superfluous The vertues belonging to this Precept are the ordering of concupiscence and our wrestling against evil desires The ordering of concupiscence is whereby our appetites and affections are so ruled that by them we neither offend against our selves nor against our neighbour 1 Thess 5.23 Now the God of peace sanctifie you throughout c. To this is opposite inordinate concupiscence which in Scripture by way of excellency is called Concupiscence Rom. 7.7 For I had not known concupiscence if the Law had not said Thou shalt not lust The parts of this ordering are two The one is imployed about the appetites the other about the affections This word concupiscence among Divines is taken in a large sense both for the appetites and affections of which the former are ascribed to man as he