Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	generality_n	great_a	18	3	2.0729	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06732	Christs love and affection towards Jerusalem Delivered in sundry sermons out of his words and carriage when he came unto her, as they are recorded, Luke 19. 41, 42. Wherein are handled, 1 Christs teares which he shed for Ierusalem, and the matter of singular observation in them. ... 6 The sin and misery of those who live under the meanes, and have the things of Christ and the Gospell hid from them. By Richard Maden B.D. preacher of the word of God at St. Helens London, and late fellow of Magdalen Colledge in Cambridge.	Maden, Richard.	1637 (1637)	STC 17179; ESTC S111890	200,454	300

into murder h Aquin. 1.2 q. 6. art 8. Ignorantia voluntaria ejus est quod quis potest scire ac debet c. hoc igitur modo dicitur ignorantia cum aliquis actu non considerat quod confiderare potest ac debet Medaea Ovid. Metam Video meliora proboque Deteriora sequor Aquin. 1.2 q. 58. art 2. q. 76. art 4. ad 1. q. 77. art 1. 2. q. 78. art 1. ad 1. q. 51. art 3. q. 53. art 2 Disput de verit q. 24. art 2. 8. Sentent l. 2. d. 39. q. 1. art 1. ad 4. Durand sent l. 4. d. 39. q. 1. Capre sent l. 3. d. 36. Cajetan med ad 1.2 q. 77. art 2. 12 Sam. 11. and adultery i 2 Sam. 11. yet when the knowledge of the Gospell is well husbanded and improved when he knows things as he ought to know them this knowledge is never separated from obedience no more than saving faith is separated from love and charity according to that of the Psalmist k Psal 9.10 They that know thy name will trust in thee Agreeable whereunto is that of Christ to the woman of Samaria l John 4.10 If thou hadst knowne thou wouldest have asked c. Now it may well bee that some amongst the inhabitants of Jerusalem were so ignorant through the neglect of the meanes that they did not know either the present mercy now offered unto them or the future misery that waited for them others though they had a generall knowledge of the things of the Gospell yet they wanted the actuall use and consideration of it m Arist Ethic. ad Nicomach l 3. c 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simil●ter l. 6. c. 15. l. 7. c. 2 3. Becan Theol Scholast to 1. de peccato ca. 4. Ignorantia alia opponitur scientiae speculativae c. alia prudentiae seu rectae electioni quae reperitur in omni pecato nam quicunque peccat nec prudenter agit nec rectè eligit they did not actually remember and apply what they knew they did not mould their knowledge into obedience nor reduce it into practice and Christ interprets such a knowledge as this to be no better thā plaine ignorance He that hath no more but onely the sleeping habite of knowledge is said not to have it n Mat. 13.12 because it stands him in no more stead nor doth he make any more use of it than if hee had no knowledge at all And thus it was with the City of Jerusalem in regard of the generality and for the most part they had not that lively and effectuall knowledge which is ever fruitfull in the workes of piety though they might in a generall manner know much according to the bare and naked letter of the truth 2 It was the great fault of Jerusalem that she did not know these things o Est sent l. 2. d. 22. pag. 229. Dicimus omnem solam eam ignorantiam peccatum esse quâ quis ignorat quod scire tenetur quandocunque enim scientia in praecepto est consequenter opposita ei ignorantia prohibita censetur et non alias sicut enim omittere quod quis tenetur facere peccatum est omissionis ita nescire quod quis scire tenetur peccatum est ignorantiae this imputation lies more heavy against her and leaves a deeper guilt upon her than it would have done upon many others for though it were to be wished that all had knowledge and though the want of it be worthy of blame in any that might attaine unto it yet above all in Ierusalem and that for these three reasons 1 Because shee had more helps and meanes of knowledge she had the Oracles of God which are the key of knowledge and doe not onely unlocke the doore and inable a man to know but also call upon him and stirre him up to improve that knowledge which he hath to those ends and purposes for which it was given and whereunto it serves p Psal 147.19 He hath shewed his statutes to Iacob and his judgements to Israel he hath not dealt so with every Nation neither have the heathen knowledge of his Name And where should God looke for knowledge if not in Ierusalem and amongst his owne people who were entred into a Covenant with him and professed themselves to have the knowledge of his will hee must needs take it ill at their hands that they who stood in such neere relation to him and were called by his name should have no more care to know and take notice of those things that did so much concern his own glory and their everlasting good 2 Because shee was more bound to know God had bound her by his owne precept and commandement she had bound her selfe by entring into Covenant with God the meanes of knowledge afforded unto her did lay a tye and obligation upon her to walk answerable unto them but above all those peculiar mercies wherein the favour of God seemed as it were to empty it selfe towards the inhabitants of Jerusalem did lay the strongest tye and obligation upon her because they were such as that no Nation under heaven enjoyed the like God tooke speciall notice of this people when he passed by and seemed to neglect all the rest of the Nations besides q Amos 3 2. You onely have I knowne of all the families of the earth r Calv. com in lo. Deus beneficia sua in medium profert ut magis exaggeret crimen populi quod referat Deo pessimam mercedē à quo tam liberaliter et benigne tractatꝰ fuerat c. Deum non agnoscunt ut se totos ei addicant cui omnia debebant and therefore if they did not take speciall notice of this undeserved favour and so accordingly make use of it it would leave a fouler blot of ingratitude upon them than is to be found in the very bruite beast as the Lord himselfe complaines ſ Esay 1.2 The Oxe knowes his owner and the Asse his masters crib but Israel hath not knowne my people have not understood When a Saviour was sent into the world hee was first sent to the lost sheepe of the house of Israel and together with him the Gospell of salvation t Acts 13.46 This people of Israel they were the only Church of God in the time of the Old Testament and in the New Testament the first offer or tendry of salvation was made unto them u Rom. 2.10 To every one that doth good shall be glory and honor and immortality to the Iew first and also to the Grecian Hereupon it is that the Apostle doth so highly extoll the priviledge of the Jewes x Rom. 3.1 they had received more from God than many others and therefore were more indebted to him for * Luke 12.48 to whom much is given of him much shall be required 3. Because both knowledge want of knowledge in her

onely for some of all sorts but for all of every sort and therefore the Text gives expresse charge that prayers bee made for all in authority not only for some of all sorts as for some Kings some that beare office and authority under them but for all in authority even those that were no better than Wolves and Beares and Lyons to the Church for such were Kings and all in authority in those times they were so many sworne enemies to Christ and his Kingdome and yet prayers and supplications are to be made for them So the Prophet injoynes the Israelites when they were in captivity under the King of Babel to seek the prosperity of the City and to pray for the Kings welfare and the good successe of his government y Ier. 29.7 So Christ enjoynes his Disciples to pray for their enemies and persecutors c. and that from the example of God himselfe who causeth his Sunne to shine and the raine to fall upon the just and unjust z Mat. 5.44 So when the people had revolted and provoked God with a high hand what doth Samuel doth hee cease to pray for them No God forbid that I should sinne against God in ceasing to pray for you a 1 Sam. 12.23 There is not any particular man whom the faithfull are to exclude from the benefit of their prayers Every one is capable of salvation upon such terms as are expressed in the Covenant and it is the duty of every one as to seeke the inlargement of Gods Kingdome so for that end to pray for him that is without that he may be added to it as he is bound to doe good unto all b Gal 6.10 so likewise to pray for them that being one principall meanes and way by which he is enabled to doe them good as he is bound to love his neighbour that is every one as himselfe so likewise hee is bound to pray for him this being one of the best fruits and effects of love that he can shew unto him as there is none but stands in need of his prayers and may receive benefit and advantage by them so none must bee excepted in the making of them Now from all these premises it is plaine and evident that in the duty injoyned by the Apostle the word All is to be taken in a generall sense for all and every one and therefore in all congruity of reason it must be of the same extent and largenesse in the Motive that is used for the inforcing of it because otherwise it would not beare up the waight that is laid upon it it would not reach home nor serve the Apostles purpose and intention it would not be sufficient or available to perswade unto or to further and put on the practise of that precept for which it is brought and this is consonant and agreeable to other places of Scripture where the same truth is asserted and laid downe Let one or two suffice in stead of all the rest c Ezek 33.11 As I live saith the Lord I desire not the death of a sinner but rather that he should turne and live c. Where ye have first the declaration of Gods will and affection to the sonnes of men and then the proofe and confirmation of it God declares himselfe to stand tenderly affected towards the sonnes of men as appeares 1 By the quality of the person to whom hee beares this good will and that is a sinner not only a repenting sinner as some glosse upon it but even of that sinner who for the refusing of mercy offered dyeth and perisheth in his sinne as is plaine by comparing this with another parallel place d Ezek. 18.23 I have no pleasure in the death of him that dyeth c. 2 By the nature of the affection hee expresseth toward him and that is set downe partly by way of negation I have no pleasure in his death or I desire not his death that is antecedently and of himselfe in the primary intention of his Providence towards him for Gods primary intention in sending the Gospell to any is to bring him to salvation and not to seale up and further his condemnation unlesse it bee through his own fault undervaluing the mercy offered and neglecting the helpes and meanes afforded unto him in the same e Bernard ser 5. in natali Domini Deus ex se sumit seminariummi serendi quod judicat condemnat nos eum quodammodo cogimus ut longè aliter de corde ipsius miseratio quam animadversio procedere videatur as Christ tels the Jewes f Iohn 5.34 40. These things I say unto you that ye might be saved but yee will not come unto me that yee might have life c. And partly it is set downe by way of affirmation but rather that he turne from his wickednesse and live hee would have him to live and is willing to give life and salvation to him according to that course of providence that he hath taken for him in and by the new Covenant and that he may live hee would have him to turne away from his wickednes that deprives him of life for to that end and purpose hee sends his Word and Messengers to convince him of his sinne to terrifie and affright him with it to shame him out of his sinfull courses Againe yee have the proofe and confirmation of all this As I live saith the Lord hee confirmes it with an oath the bare promise of God deserveth credit because it is he that cannot lie which hath promised but when he binds himselfe by oath to make good that promise who can make the least doubt of it And therefore God promiseth with an oath to make his promise the more firme and stable h Hier. to 2. epis● 46. Ide●co jurat ut si non credimus premittenti Deo credamus saltem pro salute juranti God willing more abundantly saith the Apostle to shew to the heires of promise the stablenesse of his counsell hath bound himselfe with an oath c. that by two immutable things wherein it is impossible that God should lie they might have strong consolation i Heb. 6.16 Againe the same truth is confirmed in the new Testament by those two great Apostles the Apostle of the Gentiles and the Apostle of the Jewes S. Paul and S. Peter k Rom. 11.32 God hath shut up all in unbelief that he might have mercy on all Where ye see that misery and mercy are in some sort of equall extent that is though all that bee in misery doe not obtaine mercy yet they are some wayes under mercy those that are made miserable by the breach of the first Covenant are made capable of mercy by vertue of the second Covenant l Bernard ser 1. in purificat Mariae Omnibus offertur in communi posita est Dei misericordia nemo illius expe●s est nisi qui renuit See Dr P. ser on