A60194:2468
A learned commentary or exposition
A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Gray's-Inn, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the public good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoke-Newington, near London.A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Grayes-Inne, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the publick good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoake-Newington, near London.
London: printed by J.L. for N.B., 1655
A COMMENTARY upon the first CHAPTER of the second Epistle of S. PAU… › Commentary on verse 19
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Then again, consent is a lovely thing, and proceeds from love: how sweet a thing is it for brethren to dwell together in unity? therefore we ought to stand much upon consent, if it may persuade us. But as Cyprian ⟨p. 392⟩saith well, it must be consent in the truth. Consent that is not in the truth, is not properly concord, but conspiracy: consent in a lie, in falsehood. The builders of Babel they had a consent among themselves when they came for a wicked purpose, as we see oft-times in Scripture. Consent must be in the truth, in that which is good, or else it is not consent, but conspiracy. By reason of our weakness consent is useful, and that is the reason why in doubtful cases we may allege Antiquity; not that the Word is not sufficient in it self; but to help our weakness, to show that we do not divert from the truth, but that it is a truth warranted by others before. In doubtful cases this is warrantable. He brings it likewise to enforce obedience the more, when it was a truth brought to them by so many. But that is not a thing I mean to stand on, a touch is enough.
Then again, consent is a lovely thing, and proceeds from love: how sweet a thing is it for brethren to dwell together in unity? therefore we ought to stand much upon consent, if it may perswade us. But as Cyprian ⟨p. 392⟩saith well, it must be consent in the truth. Consent that is not in the truth, is not properly concord, but conspiracy: consent in a lie, in falshood. The builders of Babel they had a consent among themselves when they came for a wicked purpose, as we see oft-times in Scripture. Consent must be in the truth, in that which is good, or else it is not consent, but conspiracy. By reason of our weaknesse consent is usefull, and that is the reason why in doubtful cases we may alledge Antiquity; not that the Word is not sufficient in it self; but to help our weaknesse, to shew that we do not divert from the truth, but that it is a truth warranted by others before. In doubtfull cases this is warrantable. He brings it likewise to enforce obedience the more, when it was a truth brought to them by so many. But that is not a thing I mean to stand on, a touch is enough.