Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	jesus_n	word_n	2,302	5	4.0401	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57163	A sermon touching the use of humane learning preached in Mercers-Chappel at the funeral of that learned gentleman, Mr. John Langley, late school-master of Pauls School in London, on the 21 day of September, 1657 / by Ed. Reynolds ...	Reynolds, Edward, 1599-1676.	1658 (1658)	Wing R1287; ESTC R9227	19,525	40

but though he professed himself to be at that time an eye Witness of the truth of Jesus his being in glory yet in a rage and outcry they cast him out of the City and stoned him The stronger were his Arguments for the truth the more excessive was their malice against him for it The words of the Text are a branch of the second Argument drawn from the testimony of Moses and the historical narration touching him and they contain the fruit which followed upon the noble education which he received from the hand and care of Pharaohs Daughter he so prospered under it that he became learned in all the wisdom of the Egyptians and was a mighty man both for Oratory and Action The Lord by these civil accomplishments fitting him in part for the Government whereunto he reserved him In the Words we have first his intellectual perfections He was Learned and instructed together with the object of that Learning All the wisdom of the Egyptians Secondly His civil moral and religious perfections a mighty man for Elocution a mighty man for Action He improved and put forth his intellectual abilities for the good and service of others laid up all his power to do good to his Brethren in due time when God should call him thereunto Moses was learned or instructed and instituted It noteth acquired Knowledge by the benefit of learned Education In all the wisedom of the Egyptians that Nation was antiently famous for wisedom From thence some think that the Grecians derived their learning for we read in Diodorus S●culus and others that Orpheus Homer Pythagoras Plato Lycurgus Solon and others did travel into Egypt for institution But Cadmus who first brought Letters into Greece was a Phanitian as Eusebius and after him other learned men have fully proved Therefore from the Egyptians the Greeks did not primitively derive their Learning What this wisdom of the Egyptians was wherein Moses was learned is by Philo in the life of Moses by Diodorus Siculus lib. 1. c. 2. By Sixtus Senensis Biblioth. lib. 2. and others described viz. Mathematicks Astronomy Geometry Arithmetick Musick Natural Philosophy Physick Symbolical and Hieroglyphical Writing Civil and Political Knowledge for which that people seemeth to have been famous Isa. 19.11 14. I shall not here enquire into the most antient rise or original of Learning or seat thereof which some carry beyond the Flood and tell us of Pillars with Hebrew Inscriptions and Characters set up by Enoch and Seth Nor shall I inquire whence the Egyptians derived their Learning which some ascribe to Ioseph and the people of the Iews living there Others to Abraham of whose being in Egypt we read Gen. 12.10 It is sufficient for us to know that at this time there was Learning there and that Moses was brought up and proved excellent in it Now we may here observe First The great care of the Kings Daughter to bring up Moses in in all kinde of good Literature that thereby he might be fit for such great Services as his so near relation to a Princes Court might probably have brought him unto And truly so great hath been the care of w●se Heathens in this particular as we read of the Lacedemonians Persians and others as may justly put to shame many Christians who breed up their children many times so loosely so ignorantly so sensually to gameing sporting and excess as if an inheritance did serve to no other purpose but to make the Heir of it useless and good for nothing And as we see many times good ground grow moss● and barren for want of culture so is it with good wits which being neglected do usually become more vitious then those of less hope and pregnancy The foundations of an honorable and comfortable Age are laid in the minority of children if the plant be not kept strait at first the tree will be crooked incurably at the last No doubt but David had special care of the education of Solomon for quickness of parts without special culture would hardly have arrived at so great a pitch of Learning especially in a disposition as the event proved by nature sensual enough and therefore he maketh mention both of his Fathers and his Mothers teaching him Prov. 4.1.31.1 It is as great a folly to lay up Estates for children and to take no care of themselves who must enjoy them as to be curious for an handsom Shoe and then to put it upon a gouty f●ot And the greater men are the greater should their care be for free and honorable learned and religious education of their children First Because it is a very incongruous mixture greatness of estate and meaness of understanding the one will be a perpetual blemish and reproach unto the other Secondly Because there will be the more fuel of lust if Learning and Piety be not laid up to season a full estate We see nothing grow upon a fat heap of muck but weeds and trash Therefore we find what great care Theodosius had to have a good Tutor to shape the minds and manners of his children The famous Arsenius and Iosephus telleth us that Moses had a special care of the education of children in good Literature and we find some evidence of it in the Scripture where he commandeth the people to teach the words of the Law diligently unto their Children Deut. 6.7 And herein must our care exceed this of Pharaohs Daughter we must so provide to breed up our Children unto wisedom as that we forget not the chief thing to have them seasoned with the knowledge and fear of God which is the onely true wisdom Iob 28.28 Iulian the Apostate had great Schollars Mardonius and Maximus to his Tutors but being prophane Heathens and Scoffers at Christian Religion they laid the foundations of that desperate Apostacy whereby he fell from Christ to the Devil He that begets a Fool or by careless breeding maketh one hath been the Author of his own sorrow a wise Son maketh a glad Father If thine heart be wise saith Solomon I shall rejoyce Prov. 23.15 It is very sad for children to have wicked Parents who wholly neglect their Education and of whom Cyprian tels us they will cry out at the last day Parentes sensimus parricidas Our Parents have been our Parricides Now then by this important duty we learn 1. To set an high value upon such wise learned and religious Tutors as at any time we enjoy for the discarge of this great Work And 2. To bewail it as a more then ordinary loss when men whom God hath every way fitted with Learning industry piety and fidelity for so excellent a work are by a sudden stroke taken away from us We have considered the Care of the Kings Daughter for the education of Moses let us in the next place consider the blessing of God upon it in that thereby Moses was learned in all the Learning of the Egyptians Where first It is very observable the different

end which God had in his Providence and she in her particular Care She intended no doubt the service of Pharoah God intended to qualifie him the better to be a Ruler and a Deliverer of his people from Pharoah She intended the good of Egypt God intended the good of Israel Many times the wise and holy providence of God useth the diligence of one man to bring about effects for the good of others which he never intended as we see in Iosephs Brethren and Hamans dictating the honor which was conferred upon Mordecai at that time when he came to beg him for the Gallows which he had erected God useth the counsels of men to effect things by them which they never thought of The Assyrian had his work and God had his Isa. 10.6 7. Iudas looked after money Caiphas and the High Priests after interest and revenge Pilate after Caesar and his favor but Gods end was the Salvation of the World by the death of Christ In re una quam fecerunt causa non una propter quam fecerunt God and Christ did it in Charitate Iudas and the Jews in proditione 2. We may here observe that Moses that great Prophet whom the Lord did after speak unto mouth to mouth Num. 12.8 is commended for his skill in the learning and wisdom of the Egyptians a prophane Nation ven Humane secul●r and Exotick Learning is a noble gift of God and a very great Ornament and Honor un●o the most excellent men As it was mentioned for the honor of Daniel and his three Companions that God gave them knowledge and skill in all learning and wisdom Dan. 1.17 meaning as appears ver. 4. the Learning of the Caldeans Not as if they were Southsayers as the wise men of Caldea were or Moses a Magician and Sorcerer as the Wise-men of Egypt were and as Heathen Writers charge him to have been For the great miracles which Moses did and the interpretations of dreams and visions by Daniel were from God and not from the Devil by the help of any Magicall Inchantments In like manner Bezaleel and Aholiab are commended by God for that Wisdom and Understanding which they had in all manner of cunning Workmanship Exod. 31.3 6. And it is mentioned for the honor of Iabal Iubal and Tubal Cain that they were the first inventers of some particular useful Arts for the good of Humane Society Gen. 4.20 21 22. And of Solomon that he spake of Trees from the Cedar tree in Lebanon unto the Hyssop that springeth out of the wall and that he spake also of Beasts and of Fowl and of creeping things and of Fishes 1 Reg. 4.33 The high esteem which the Heathen had of the first Inventers of Liberal Sciences and necessary Arts and Manufactures is noted as one principal cause by Diodorus Si●ulus and others of the divine titles and honours which were given unto them And Paul mentions it amongst other his priviledges that he was brought up a Schollar at the feet of the learned ●amaliel Act. 22.3 Yea by that Apostle the Lord hath given so much honor unto Humane Learning as three times to make mention of Heathen Poets and their sayings Aratus Act. 17.28 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Me●ander 1 Cor 15.33 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epimenides Tit. 1.12 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Truth is Gods where ever it is found Res fisci est ubicunque natat as a Mine of Gold or Silver is the Kings in whose ground soever it be discovered Christianus Domini sui esse intelligit ubicunque invenerit veritatem saith Austin A Christian knows that truth belongeth to Christ wheresoever he finds it And again Tibi serviat saith he quicquid utile puer didici As Israel took of the Egyptians jewels of Silver and jewels of Gold as David consecrated the Spoils of the Philistims Moabites Syrians and all Nations whom he subdued to the Lord 2 Sam. 8.11 as the Crown of the King of Rabbah was set upon the head of David 2 Sam. 12.30 so the spoils of all secular Learning are to be dedicated unto Christ and the use of his Church who is said to take from Satan all his armor and to divide the spoil Luk. 11.22 For so in triumphs the enemies was disarmed and the spoils carried in state before the Victors Chariot Such spoils did Origen Tertullian Cyprian Clemens Alex. Iustin Cyril Lactantius Hierom Austin Basil Nazianzen Arnobius c. take from the Gentile Writers and devote them to the service of the Church of Christ It is noted of Theodosius the Emperor that when he destroyed the Temples of the Heathen Idols in Alexandria yet all the vessels and statues of Gold and Silver he converted to the use of the Christian Churches Yea ●etrus Aerodius a learned Civilian out of Procopius telleth us that the Christians did convert the very Idol Temples themselves into Churches wherein to worship Christ For if an Idol being nothing did not so defile meat but that as a good creature though not in idol communion it might be eaten if the conscience of no man were thereby offended as the Apostle teacheth 1 Cor. 8 4-7 10.25.28 Certainly neither doth it leave any such abiding pollution to any place but that therein God may be worshipped 2 Tim. 2.8 First All good Learning and wisdom is per se and in its own nature desireable as an ornament and perfection to the mind as a part of that Truth whereof God is the Author There is a knowledge of God natural in and by his works and a knowledge supernatural by revelation out of the Word and though this be the principal yet the other is not to be undervalued For the works of God are great sought out of all them that have pleasure therein Psal. 111.2 Now all secular Learning is the knowledge of Gods works aeternae verita●is particula a small emanation from eternal verity Philosophical and Mathematical Learning the knowledge of his works of Creation Historical and Political Learning the knowledge of his works of Providence Moral and Oeconomical and Civil Learning the knowledge of those remainders of his Image and Law which are left in the minds of men for their direction and conviction Grammatical Rhetorical and Logical Learning the knowledge of the use of that Reason which God giveth us for imparting our minds and evidencing our conceptions unto one another So then all true Learning being a knowledge of the works of God and of that Truth which he who is the supreme verity hath implanted in them must needs be such as the works of God themselves are honorable and excellent and so per se desireable Secondly All true Learning is desireable for the uses whereunto it may be applied We will consider these Uses 1. In regard of evil men many of whom are great Schollars and eminent for various learning First It serves to beautifie even

A SERMON Touching the Use of Humane Learning PREACHED In MERCERS-CHAPPEL AT THE FUNERAL Of that Learned Gentleman Mr. JOHN LANGLEY LATE School-Master of Pauls School in LONDON on the 21 day of September 1657. By ED REYNOLDS D. D. LONDON Printed by T. N. for GEORGE THOMASON at the Rose and Crown in Pauls Church-yard 1658. To the Honorable Sir Henry Yelverton Baronet SIR THere i● none amongst all my ●●ble Friends unto whom the Ded●cation of this Sermon doth more properly be long then unto your Self For ●esides that debt of Honor which I owe to ●our Family not onely for the favors received from your self but from your noble Father and Grandfather n●w with God When I consider the ve●y great love and high esteem which your Father did bear to that good man at whose Funeral this Sermon was preached unto whose care ●e in●●usted the Two ●rops of his Family your Self and your most hopeful Brother whom God took from that School to a celestial Academy and with al your own hereditary possession of the same love and esteem as a grateful return unto this learned man for his special care in your education and when I further remember the noble thoughts and singular honor which this worthy man ever had towards your Father your self and all the Relations of your Family it was not possible for me to look further for a name to inscribe before this smal Book I have therefore assumed the boldness to put so poor a testimony of those honorable affections which I owe unto you and of that great love which I bear to the nam● of that good man who was so dear unto you into your hands as knowing withal how much the Argument of this Sermon would be acceptable unto you who can experimentally subscribe to the excellency and use of that Learning which it pleadeth for and as an eye and ear witness can attest the Character of that worthy pe●son to whose Obsequ●es this last office of love was performed My hearty prayer for you unto God is that he will crown all those great Blessings which he hath bestowed upon you with ● more abundant greatness of his heavenly Grace tha● you may be eminently serviceable to his great name and may so tread in the steps of your worthy Pr●genitors which I perswade my self you do as not onely to keep up the life and power of Godliness in your own heart and Family but further to be a Comforter Countenancer and Encourager as they were both of learned and godly Ministers and of others who love the Lord Iesus in sincerity To his gracious protection and blessing I commend you and all yours desiring to be esteemed Your most faithful and humble Servant ED. REYNOLDS A SERMON Touching the use of Humane Learning ACTS 7.22 And Moses was learned in all the wisdom of the Egyptians and was mighty in words and in deeds IN the former Chapter we read of a dispute between Stephen and the members of a certain Synagogue in Ierusalem called the Synagogue of the Libertines of such Jews who having been servants to the Romans were manumitted and made free for such the Romans called Libertines of which sort of Jews coming out of several parts of the world that Colledge or Convention seemeth to have been made up Or as Grotius supposeth was built by them at Ierusalem for their Countrymen and Proselytes as there are at Rome and Rhemes Colledges for English Papists The issue of this Disputation was that being worsted at Arguments these Libertines do betake themselves to calumnies and false accusations as the Pharisees when their reasons were spent were wont to take up stones to throw at Christ They bring him from a scholastical to a judicial defence from the ●olledge to the Council and by false witnesses charge him with blasphemy against Moses and God Whereupon being pro forma permitted to make his defence for persecuters will manage their cruelties under a form of Law that they may appear the more specious he doth it largely with much wisdom and courage The scope of the Sermon is to shew upon a fair Issue with his accusers that he was not guilty of the charge given in against him that it did not follow because he affirmed that Christ would destroy the Temple and change the customs which M●ses deliv●red that therefore he blasphemed either Moses or God The Argument of his justification is by an Historical Induction 1. If Abraham Isaak Iacob and Ioseph worshipped God without a Temple and without such customs as Moses delivered and Moses did without blasphemy against them make that alteration which God was pleased to command him to make Then the Worship of God is not peremptorily confined to an outward Temple or a Mo●aical ministration But Abraham Isaak Iacob and Ioseph by obeying the commands and beleeving the promises of God did acceptably worship him without a ●emple or Mosaical Ceremonies therefore it is no blasphemy to say that God may so be worshipped 2. Again if Moses a great a learned a mighty Ruler and Deliverer did assure the people that a Prophet God would raise who should do as he had done make new institutions and set up a more excellent way of Worship then it was no blasphemy against Moses or God to say that 〈◊〉 customs by him introduced should be by that Prophet altered But Moses himself did teach the people thus to beleeve Therefore Stephen teaching the same did not blaspheme Moses 3. Again that which was not blasphemy to affirm of the Tabernacle though it were set up by Gods special appointment unto Moses is not blasphemy to affirm of the Temple But it was not blasphemy to affirm the use of the Tabernacle to have been temporary and consequently alterable therefore to affirm the same of the Temple is not blasphemy Especially since the Lord hath said that he dwelleth not in Temples made with hands Together with these strong Arguments are interwoven apologetical Reprehensions Stephen justifying himself against their accusations now by the same Argument whereby Moses was to be justified against their Fathers before Moses did by wonders and signs in Egypt in the red Sea in the Wilderness prove himself to be a Ruler and Iudge sent of God and yet your Fathers would not obey but thrust him from them and made a Calf to worship Now the Lord hath raised up the Prophet whom Mose● foretold who by signs and wonders did prove himself to be of God but you thrust him from you and resist the Holy Ghost as your Fathers did And your refusing of Iesus is no more argument against his doctrine and institutions then their refusing of Moses was an Argument against his In as much as you are not able to alleadge any thing why your Fathers should have beleeved Moses which we are not able to alleadge why you ought 〈◊〉 to beleeve Christ Unto this strong defence of Stephen neither the Iudges nor his Accusers make any reply by way of Argument