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truth_n believe_v faith_n word_n 14,132 5 4.8692 4 true
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A85804 A prudent and secure choice. Worthy of due consideration being a sure land-mark to all those who have been tossed to and fro in these wavering times. / Written by H.G. Gent. G. H., Gent. 1650 (1650) Wing G24B; ESTC R177290 17,462 57

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before shewed Numb 1. 3. Which we professe to Believe when wee say J believe the holy Catholique Church Sufficient as J will prove to guide us in our Beliefe if there had beene no Scripture written CHAP. 9. Grant to Disbelievers probability of Reason yet their danger is certaine 12. SOme may thinke that this discourse proveth Believers secure but not that Disbelievers are in danger if they be ruled according to the meanes and capacity GOD hath given them and that such are not obstinate denyers of Truth consequently secure J grant that invincible Ignorance may excuse disbelievers as such from sinne yet it followeth not that finall Disbeliefe though invincible can consist with grace necessary to Salvation but this J dispute not nor against these but such as doe or may discerne a difference betweene Beliefe and Disbeliefe and who may see that the grounds of Belief are at least probable and the practice harmlesse Notwithstanding adventure upon the denying part moved only by the same motives which they must suppose in confessed Heretickes Or let any one define what Disbelievers may be guilty hee shall eyther conclude these Disbelievers J speake of or else acknowledge that there never have been any 22. Againe it may bee urged that if the Beliefe be supposed probably true then the denyall is also Probable then not damnable J say the Beliefe is not only probably proved but out of the undeniable Probability J shew it is sufficient to prove the Beliefe secure which cannot bee in the Disbeliefe though it be supposed to have Probability of arguments The difference is because in the things believed there appeareth no hurt and in case they bee mistaken Probability may justifie their consent especially appearing greater then the contrary But Disbelieving upon probable seeming grounds and what Heritique did not thinke hee had probable grounds leaveth the disbeliever in certaine danger of denying Christ his Word First because his danger is certaine in the same degree as the Belief is supposed probably proved but the Belief is manifestly supposed to bee at least Probably proved Therefore the Disbelivers danger is manifest You will deny the first Proposition because GOD obligeth us not to the Beliefe of controverted Points though the one side bee true but you must consider who they be that breed the Controversie and against what Authority For if every thing that is controverted is not obligatory it may be proved wee are obliged to believe scarce any thing Or can it be imagined that CHRIST leaving so strict a Command of Beliefe would have the execution of it depend upon Probabilities of dispute Manifest it is that the Scriptures are hard Manifest it is hee left a Church to direct us manifest also is his Command Then manifest also it is that private disputes cannot discharge our obligation to Belief See Numb 25. Secondly the Disbelief is as certainly dangerous as it is certainly not evident and more evidence is required to free the disbeliefe from danger then is necessary to free the Beliefe but the disbeliefe is certainly not evident Therefore it is certainly dangerous The first Proposition is cleare for if there bee not evidence the contrary may be true obliging to Belief That also the disbeliefe is not evident appeareth by its Novelty Inconstancy disagreements for there is scarce any Point of Belief but some disbeliever or other assenteth to it and strong opposition it hath Neyther can the want of evidence in the Articles believed warrant the disbelievers who may observe a greater probability for the Belief else who could believe Or rather who could be charged of Heresie However it is without question that if Prohability excuse Disbelievers much more it will justifie Believers Who then would not be secure 23. It followeth that although Disbelievers frame to themselves a probable judgement yet their danger is certaine because the contrary Belief is doubtlesse probably proved which may convince them that they leave the secure Belief wherein there can bee no danger and choose that part where on CHRIST'S denunciation doth fall and danger knowne breedeth an obligation to a farther inquiry and removeth such ignorance which alone can excuse errour in Beliefe It may bee replyed that where there is Probability of the disbeliefe it is not faulty because then Gods word is not manifest consequently no injury to God not to beleeve it If Probability in disbeliefe excuse from fault Jewes Arians c. are excused for they have a probability at least that is an esteeme and liking of their private grounds in their Judgements probable and since such Probabilities may bee found against any point of Faith none can be obliged to believe J confesse that standing in the Probability conceived a man denyeth not to believe Gods word which then he doth not know to bee his Word if his Ignorance bee invincible yet because hee cannot but know that the Beliefe is as probably proposed as Commanded hee is obliged to a higher search which certainly will bring him to more evidence of his danger and security of that his Beliefe by observation of a greater probability in the Beliefe which hereafter Numb 26 27. and 30. J will prove to bee an invincible argument of Truth in point of Faith Disbelievers finally flatter thamselves that they believe GOD's word and deny only what they find not contained in holy Scripture But first they must know what is Gods word before they believe it they take not the way to know it by interpreting Scriptures according to private Judgement but by looking upon the rule God hath left to the world CHAP. 10. A Rule is necessary to shew what is to bee Believed 24. HItherto J have proved Beliefe secure Disbeliefe dangerous standing onely upon private Interpretation of Scripture Prudence moving me to choose that part which is most remote from danger of CHRISTS sentence Now since the obligation of CHRISTS Command depends not upon Probabilities J will in these Differences arising from diversity of Wit shew a necessity of a common Rule without which Experience sheweth there is no agreement amongst Christians no Constancy no true Faith because resolved no higher than into private Judgement which alone maketh Disbeliefe unexcusable though it have never so seeming probability God commandeth a beliefe of his Word under paine of Damnation therefore must bee supposed to manifest to men what is his Word otherwise how can they be obliged to believe it But hee doth not manifest which is his Word especially in controverted Points by holy Scripture or private Spirit therefore some other rule must bee supposed Private Spirit is not sufficient because it is not universall leading to Unity but multiplyed with Contradiction not discernable amongst so many disagreeing Spirits which is the true and who can maintaine his own meaning only true and the rest false Moreover a Rule is supposed a common and Secure direction else no Rule which with a private Spirit implyeth a contradiction private Spirits being but private directions and
consequently insufficient to disprove the contrary professed Belief though it be supposed but probably proved out of holy Scripture But he must produce cleare Scripture without addition diminution supposition or interpretation since these are subject to doubt and consequently in danger of leading into dis-beliefe 6. Sixthly for my purpose J require of Disbelievers onely an acknowledgment of a morall * Here Reader mistake not the Author for whereas in many places he useth the terme Probable hee taketh them not for meere Probabilities but for infallible Truths But giving thee the longer end of the staffe hee desireth no more of thee Probability in the proofe Beleivers bring out of holy Scripture and this cannot be denied to an antient Church consisting of Councels and Learned men in all parts of the Christian World agreeing in one without any alteration evidently proved 7. Finally observe that the Christian world is for the most part divided into Believers and disbelievers believers rely on Gods eternall Truth declared by his Church the most impartiall interpreter of his Word not looking so much upon the hardnesse of the thing proposed as the proposall which if it fayle in one all may be doubted if it be sufficient to warrant one it also warranteth all being equally the same to all Disbelievers are of divers sorts pretending Scripture but according to their private Opinions hence it is that they agree in little more then opposing Believers 8. These Grounds supposed prudently not questionable the question is among all Religious which is securely to be chosen J answer The Auntient believing because it must be supposed at least to have Probable proofes out of Scripture and to containe no hurt in which case the Beliefe is justified Disbelievers though their grounds be as probable as those of the Arians yet they are in danger because they dis-believe according to this rule all particular Points controverted are easily and cleerly proved For Example CHAP. 2. 9. The reall presence of Christs body and blood in the Sacrament of our Lords Supper is securely believed with danger denyed TO justifie this Belief wee have first the words of Christ promising John 6. My flesh is truly meate and my blood is truly drinke he that eateth my flesh c. He that contrarie to the Auntient Church will not believe this of the reall flesh of Christ in the Sacrament induced by these obscure words The Spirit giveth life the flesh profiteth nothing exposeth himselfe to danger of Disbeliefe with the Jewes and blasphemie since vers 56. It is sayd he that eateth my flesh and drinketh my blood dwelleth in mee and J in him And St. Paul Colos 1. You which were in times past strangers and enemies c. hath hee now reconciled in the body of his flesh through death to make you holy How then can these words The flesh profiteth nothing without danger be understood of the flesh of Christ Is it not profit to us that Christ dwelleth in us and wee in him That wee are reconciled in the body of his flesh 10. Secondly wee have the words of Christ performing This is my body take eate doe this c. Which words if wee wrest from the plaine received to a figurative sense wee must bring cleere Scripture for it else our interpretation is dangerous denying so cleare and high a mystery of Faith upon humane Motives onely Thirdly wee have the testimony of St. Paul 1 Cor. 11. If these places be obscure wee have besides the consent of Nations for a Thousand five hundred yeares without notorious contradiction Finally in Beliefe and Practice there is no impiety but praise and honour to Christ who upon prudent grounds is supposed present under the formes of Bread and Wine after the words of Consecration pronounced in the person of Christ he is received with Reverence love thankfulnesse and lively remembrance of his Sacred passion c. For denyall of this Beleife wee have but small Authority not one cleare testimony of Scripture 11. Only it may be objected That if Christ be not under those formes of Bread and Wine there is danger of Jdolatry The contrary is manifest for Idolatry giveth divine worship to a Creature choosing such a creature or thing for God but Beleivers adore not Bread nor Wine nor any Creature but Christ God and Man whom upon invincible Grounds they suppose present Sacramentally who in case he were not there yet Christians adore him and not the Bread Know therefore that Adoration consisteth of outward reverence conjoyned with interiour as of Body and Soule The outward is indifferent to God and Creatures the interiour joyned with it makes the difference Exteriour reverence applied by our intention to a temporall Lord is but a Civill worship the same applied by our intention to a Saint as a Creature highly in Gods favour is a higher degree of honour then the former yet within the limits of Worship inferiour to the worship of God It is likewise applied by our Intention to God our Creator and Saviour thus it is perfect Adoration due only to God whence our adorations are distinguished only by our knowledge and esteeme of the object adored Hee then that beleiveth that Christ is conteined Sacramentally under the formes of Bread and Wine may securely adore since his adoration proceeding from his Belief by it transferreth the outward act from all Creatures and directeth it to God even in case in his immediate beleif hee should possibly be supposed mistaken There remaineth no danger then in the Beleif but much in the denyall Hee that will not believe c. CHAP. 3. 12. The Sacrifice of Masse is securely believed dangerously denied MAsse is a compleate performance of that Command Do this in remembrance of mee Luk. 22. Wherein by the Preist prayers are said for the Church the holy Scripture is read all the parts and Ceremonies thereof represent the life and passion of Christ who by meanes of those words pronounced in his Name Hoc est corpus meum is duly offered in Sacrifice to the honour of God and profit of his Church Whence Faith Gratitude and love to our Redeemer is daily renewed and the knowne Prophecy of Malac. chap. 1. fulfilled From the rising of the Sunne to the going downe of the same my Name is great among the Gentiles and in every place a pure oblation is Sacrifized and offered to my Name according to auncient and common translation Thus the Church alwayes from the Apostles taught and practiced Securely J follow it It is dangerous to deny it CHAP. 4. 13. Sacramentall confession and Absolution are securely practised HEre a Christian after due examination of his Conscience with heartly sorrow for his sinnes and purpose to amend which acts are necessarily required confesseth his sins and expecteth Absolution by the Ministry of an approved Priest what danger can there be in this The Jewes charged Christ of blasphemy Saying who can forgive sinnes but God Against Christ they sinned first denying him to be