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A01038 A peaceable vvarning, to the subjects in Scotland given in the yeare of God 1638. Forbes, John, 1593-1648. 1638 (1638) STC 11142; ESTC S102457 8,127 22

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this SHORT CONFESSION once had and what it now hath Supreame Authoritie Civill in SCOTLAND is eyther Royall or Legall For altho the publicke Lawes be the King 's Royall Lawes yet because the King may giue Mandates or Dispensations or Commissions which depende onelie vpon his Royall pleasure and are not of the nature of fixed Lawes how-so-ever hee ought to bee obeyed also in them There-fore this distinction will not bee vnfitting for our purpose This CONFESSION had never Authoritie Legall for it was never ratified by Act of Parliament as was our NATIONALL CONFESSION which is registrated in the Actes of Parliament But all the Civill Authoritie that this SHORT GENERALL CONFESSION had at anie tyme was onelie Royall by the King's Mandate where-of wee shall speake more a little after GOD willing Ecclesiasticke Authoritie by two Nationall Synodes was given to this Confession and that twofolde the one immediate the other mediate The Authoritie Synodicall immediate was that Approbation where-by those Synodes declared this Confession to bee a true Christian Faythfull and Godlie Confession and that such as truelie professe CHRIST and His true Religion ought to agree therevnto This Approbation beeing in matter of Fayth of contrarie Errour which in Religion is not mutable by anie humane Authoritie neither depēdeth theron the agreement to the sayde Confession beeing declared by those Synodes to bee incumbent vpon such as truelie professe CHRIST and His true Religion which is a common description showing equall obligation vpon all Christians this Approbation I say in these considerations tending to manifest a Divyne Authoritie of the Confession or Doctrine there-of doeth in respect of the matters so approven equallie obliedge all Christians neyther doeth it absolutelie obliedge anie because such humane wrytings haue not absolute Divyne Authoritie yet it hath by that Synodicall Approbation a respectfull Authoritie so farre as wee are obliedged respectfullie to reverence the Iudgement of a Nationall Synode of the KIRKE of SCOTLAND in matters substantiall But this respect giveth no power to the Synode to make true that which is not in it selfe true by authoritie of Holie Scripture neyther to make that repugnant to GOD'S Word which before in it selfe was not repugnant there-vnto I speake now of matters substantiall aequallie incumbent vpon all Christians Neyther are wee by this Authoritie obliedged to hearken in matters of this nature to those two Synodes more than wee are obliedged to hearken to the former or latter Nationall Synodes of the same KIRKE or to anie Nationall Synode of anie forraygne Reformed Kirke or to anie of the Ancient Councels of Orthodoxe Fathers All such Obligation is Conditionall and with Restriction as hath beene before declared Neyther did those Synodes intende to exeeme this SHORT CONFESSION from lawfull examination by the Word of GOD and by the Articles of the Nationall Confession of SCOTLAND registrated in PARLIAMENT The Ecclesiasticall Authoritie mediate which those Synodes did giue to this SHORT NEGATIVE CONFESSION was their Ordinance where-by they appoynted and enjoyned all Ministers within their jurisdiction at that tyme to giue obedience to his Majesties Commandement anent the sayde CONFESSION within such a tyme vnder payne of Deprivation Nothing is spoken in this their Statute but in relation to the King's Mandate and for that tyme. There is no mention of Perpetuitie or tyme to come or of anie other immediate injunction for craving this CONFESSION of the people except that onlie which did immediatelie flow from his Majestie so there was never anie Constitution Ecclesiasticall immediate for exacting or requyring of Subscription to this CONFESSION but onelie Mediate by intervention of the King's Mandate which standing the matter and vigour of that Synodicall Constitution remayneth and the Mandate expyring or beeing taken away that Synodicall Constitution doeth lykewyse expyre and ceaseth to bee of force Causa sublata tollitur constitutio ex causa illa orta 1. qu. 7. quod pro remedio in glossa Cessante But that Mandate is now long agoe expyred and vtterlie taken away there-fore what-so-ver Publicke Authoritie eyther Civill or Ecclesiasticall did at anie tyme appertayne to this SHORT GENERALL NEGATIVE CONFESSION for particular obligation of the Ministers of SCOTLAND to exact of their Parochiners Subscription to the same or for obliedging the Parochiners to subscrybe there-vnto is nowe long agoe expyred and taken away That Royall Mandate was no perpetuall Law but a temporarie Mandate given out in his Majesties minor age hee beeing in the fyfteenth yeare of his age then current There-after hee disallowed the same in his rype age as is evident by his Majesties owne Speach in the Conference which his Majestie had with the Bisshops and others of the Clergie of ENGLAND AT HAMPTON COVRT Anno 1603 in the second dayes Conference Where it beeing moved by a certayne Doctor That this PROPOSITION The intension of the Minister is not of the essence of the Sacrament might bee added vnto the Booke of Articles the rather because that some in ENGLAND had preached it to bee essentiall his Majestie vtterlie dislyked that motion thinking it vnfit to thrust into the Booke everie Position Negatiue which would both make the Booke swell into a volume as big as the BIBLE and also confound the Reader Bringing for example the course of one Master CRAIG I am vsing the wordes published in the Printed Summe of that Conference in the lyke case in SCOTLAND who with his I renounce and abhorre his detestations and abrenounciations hee did so amaze the simple people that they not able to conceaue all those thinges vtterlie gaue over all falling backe to Poperie or remayning still in their former ignorance Yea if I sayd his Majestie should haue beene bound to his forme the Confession of my Fayth must haue beene in my Table-booke not in myne head Out of these his Majesties wordes concerning this Negatiue Confession yee may easilie gather his mynde concerning that Mandate drawne some-tyme from his Royall hand for exacting Subscription to the sayde Confession to wit that hee did vtterlie disallow and annull it Ad intentionem Mandantis recurrendum est Extra de rescriptis cap. 8. ad aures in glossa More-over Although his Majestie had not in his lyfe-tyme made voyde that Mandate as hee did yet now it were expyred with His Royall Breath Morte Mandatoris expirat Mandatum Extra de officio potestate judicis delegati cap. 19. relatum est in glossa Hence it is most manifest that this Negatiue Confession hath not at this present tyme anie publick Authoritie at all neyther are the Ministers now obliedged to require nor the Parochiners to giue Subscription thereto CHAP. III. Whether it bee convenient for the CHVRCH at this tyme that this Negatiue Confession be authorized and Subscription there-to requyred SAVING better judgement it seemeth not to bee convenient And that for the Reasons expressed in the CONFERENCE at HAMPTON COVRT And because of some ambiguities and no small Difficulties there-in It is wyselie sayde in our Nationall Confession in the 18 Article noted 19 in the Printed Parliament that when Controversie happeneth for the right vnderstanding of anie place or sentence of Scripture or for the reformation of anie abuse within the Kirke of GOD wee ought not so much to looke what men before vs haue sayd or done as vnto that which the holie Ghost vniformlie speaketh within the bodie of the Scriptures and vnto that which CHRIST IESUS Himselfe did and commanded to bee done And it is also to bee considered that where-as wee ought to bee busie in instructing the simple people in the positiue groundes of the Trueth it seemeth verie inexpedient to bee explayning to them vnknowne poyntes of Heresie which were set downe for masked Papistes More-over By the Interpretations which some of our BRETHREN doe giue vs in their Printed Bookes they condemne Episcopacie and the fyue PEARTH Articles as Abominable and Antichristian and doe affirme Sitting at the Communion to be the onlie lawfull gesture These Doctrines how can wee receaue without condemning the Doctrine and Practise of sound Antiquitie and of manie Famous Reformed Kirks in Britane France Germanie and else-where And were it not a pittifull case that anie of vs beeing in those Countreys might not communicate with those Reformed Kirkes And howe doeth this Oath and Covenant about these thinges agree with the xx Article of our Nationall Confession noted 21 in the Printed Parliament Anno 1567 where power is denyed to Generall Councels to make anie perpetuall Lawe which GOD before had not made CHAP. IV. Concerning the keeping or breaking of an Oath With AN EXHORTATION to CHARITIE and PEACE IN so farre as the matter of an OATH is lawfull or vnlawfull pleasing or displeasing to GOD it may and ought to bee kept or broken When Herod beheaded IOHN THE BAPTIST for keeping of his Oath hee added sinne to sinne But DAVID did well in sparing Nabal and his Familie whome hee had sworne to destroye and hee blessed GOD for the good counsell of Abigaill where-by hee was diverted from performing that Oath Let vs not judge hardlie or vncharitablie one of another nor breake the Bond of Peace and Christian Brotherhood for the diversitie of Opinions amongst vs in these oeconomicall and rituall Controversies But whereto we haue alreadie attayned let vs walke by the same rule let vs mynd the same thing with all lowlinesse meeknesse with long-suffering forbearing one another in loue endevouring to keepe the vnitie of the Spirit in the bond of Peace Now the ALL-MIGHTIE GOD of Trueth and Peace illuminate our eyes and vnite vs all in the knowledge of His Trueth in the vnitie of Fayth in the Bond of Loue and Peace in CHRIST IESUS our LORD To Whom bee Glorie for ever AMEN AVG. EIIT 5. AD MARCELLINVM Non itaque verum est quod dicitur semel rectè factum nullatenus esse mutandum Mutata quippe temporis causa quod rectè ante factum fuerat ita mutari vera ratio plerumue flagitat vt cum ipsi dicant rectè non fieri si mutetur contra veritas clamet rectè non fieri nisi mutetur Quia vtrumue tunc erit rectum si erit pro temporum varietate diversum FINIS Iam. 1. 20. Lam. 3. 40. Ierē 30. Lam. 2. 13. Phil. 3. 16. Ephes 4. 2. 3.
corrupt and subvert secretlie GOD'S true Religion within the Kirke and afterwardes when tyme might serue to become open enemies and Persecuters of the same vnder vaine hope of the Pop's dispensation Therefore a certayne Reverend Learned Brother whose name shall hereafter appeare in his zeale to remeade that evill for discovering and barring out such dissembling and equivocating Seducers and Persecuters did drawe vp a forme of consenting to the sayde Nationall Confession by way of a Generall Confession of the trueth thereof in all poynts and a generall rejection of all contrarie Religion and Doctrine with a speciall rehearsall and refusall of sundrie Popish Erroures and Superstitions particularlie expressed and an acknowledging of this true Reformed Kirke with an Oath to continue in the obedience of the Doctrine and Discipline thereof and according to their calling and power to defende the fame all the dayes of their lyfe and to keepe duetie to the King's Majestie with solemne Protestation of the sincere meaning of them that doe make this Confession Promise Oath and Subscription And for making easier way to this Generall Confession the King's Majestie was moved to subscrybe the same and his House-holde to giue example to others and a Mandate was drawne from his Majestie commanding and charging all Commissioners and Ministers to craue the same Confession of their Parochiners vnder the payne of fourtie pounds to bee taken from their Stipend Subscryved with his Majesties hand at Holy-roode-house the second day of March in the yeare of GOD 1580 reckoning the yeare to ende at the 25 day of March but beginning the yeare at Ianuarie it was 1581 and of the King's reygne the 14 yeare There were there-after in the same yeare 1581 holden two Generall or Nationall Assemblies of the Kirke of SCOTLAND one at GLASGOW in the Moneth of Aprill another at EDINBVRGH in October In both which there is mention made of this Generall Confession In GLASGOW ASSEMBLIE in the 9 Session after the ende of the Booke of Policie are these wordes Anent the Confession latelie set foorth by the Kings Majesties Proclamation and Subscrybed by his Highnesse the Kirke in one voyce acknowledgeth the sayde Confession to bee a true Christian and faythfull Confession to bee agreed vnto by such as truelie professe Christ and his true Religion and the tenor thereof to bee followed out as the same is layde out in the sayde Proclamation Thus farre are the words of that Act of GLASGOW ASSEMBLIE Followeth the Act of EDINBVRGH ASSEMBLIE Session 5. For as much as the King's Majestie with the advyse of his Counsell hath set out and proclaymed a Godlie and Christian Confession of Fayth to bee embraced by all his true Subjects and by the same expresslie given commandement to the Ministerie to proceede agaynst whatsoever persons that will not acknowledge and subscrybe the same wherein great negligence hath beene seene farre by the duetie and office of true Pastors Herefore the Kirke and the Assemblie present hath enjoyned and concluded That all Ministers and Pastors within their bounds with all expedient and possible diligence execute the tenor of his Majesties Proclamation betwixt this and the next Synodall Assemblie of everie Province and present before the Synodall Assemblies to the Moderators thereof their duetifull diligence in this behalfe to bee reported to the next Generall Assemblie of the Church vnder the payne of deprivation of the saydes Ministers from the Function of the Ministerie that are found negligent heerein Thus farre are the words of that Act of that Nationall Assemblie holden at EDINBVRGH where the penner of the sayde Generall Confession was Moderator for the tyme. Heerevpon followed there after some moe Subscriptions This Confession because it was set out in the King's Name was called commonlie the King's Confession and because it insisteth most in rejecting of Erroures it is also called the Negatiue Confession CHAP. II. Concerning the Authoritie of the sayd little or short Confession called Generall and Negatiue THE Authoritie of any such Wryting is eyther Divine or Humane for in so farre as anie Wryting or Preaching of man hath in it GOD'S vndoubted Trueth revealed in His holie SCRIPTVRES it may bee sayde or that Trueth there-in propounded may bee sayde to haue Authoritie Divine because that Trueth doeth obliedge vs altho no humane authoritie were added there-vnto This sort of Authoritie doeth absolutelie appertayne onlie to the Canonicke SCRIPTVRES of the OLD and NEW TESTAMENTS No other Wryting or Preaching hath it Absolutelie but onlie Conditionallie and with restriction to wit if it hath and in so farre onlie as it hath the same true Doctrine which is contayned in the holie SCRIPTVRES And there-fore all such Wrytinges or Sermons are subject to examination by the SCRIPTVRES Neyther are wee obliedged to acknowledge them or anie part of them as Divine Trueth but in so farre as they propound evidentlie the same Doctrine which is delivered in the holie SCRIPTVRES And if anie thing in Them bee founde repugnant to holie SCRIPTVRE wee ought to reject it to correct and amende it as our Progenitoures worthilie professed in their Epistle praefixed to their NATIONALL CONFESSION Neyther can anie humane Ordinance Act Oath Promise or Subscription make that to bee the Word of GOD or the true meaning there-of which before that Ordinance Act Oath Promise or Subscription was not the Word of GOD nor the true meaning there-of Humane Authoritie is eyther Private or Publicke I call Private Authoritie of anie Wryting or Sermon that which it hath from the credit and estimation where-in the Author or consenter is had in respect of his Learning Pietie Gravitie Iudgement Diligence Experience c. such is the Authoritie of the Wrytinges and Sermons of fandric Learned men both Ancient and M●derne And in this sort that short CONFESSION hath respectful Authoritie in respect of the Learning Pietie of the Penner there-of which was Master IOHN CRAIG of happie memorie Preacher to the King's Majestie at that tyme and in respect that manie well-affected Christians did approue it by their Subscriptions But by this Authoritie wee are no more tyed vnto this CONFESSION than wee are to anie part approven by manie good Christians of the Wrytinges of Ambrose or Augustine or Luther or Calvine or Beza or anie other Reverende Divine Neyther doeth the particular Obligation of those Subscrybers extende beyond their owne persons and lyfe-tymes expressed in that CONFESSION the example onelie appertayning to others and imitable by others so farre onelie as the Word of GOD and the Rules there-in delivered concerning our Fayth and Christian libertie and practise doe direct Publicke Humane Authoritie is eyther Civill or Ecclesiasticall And both these sortes in thinges lawfull that is not repugnant to Divine Authoritie are so backed and fortified by Divine Authoritie as the contempt of them redoundeth highlie agaynst Divine Authoritie And thus these Authorities are in such sorte Humane as they are also in some consideration DIVINE Let vs consider what such Authoritie