Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	teach_v	6,712	5	6.4919	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74691	The arraignment of ignorance: or, ignorance. With the causes and kinds of it; the mischiefes and danger of it, together with the cure of ignorance: as also, the excellency, profit, and benefit of heavenly knowledge, largely set forth from Hos. 4. 6. / By W. G. Minister of the word at Lymington in the County of South-hampton.	Gearing, William.	1659 (1659)	Wing G429; Thomason E1760_1; ESTC R209751	109,901	231

abrupt and imperfect speech unfolded it Filius unicus habilis adolescens ingenio pollens c. leaving out the verb which should have made all known and this is usuall as the Philosopher long since hath observed Light cares do speak Curae leves loquuntur ingentes stupent but great ones do stupify and astonish So here when our Saviour saith if thou even thou hadst known c. somewhat must be supplyed O daughter Sion and Jerusalem if thou knewest as well as I do what a wofull case thou standest in thou wouldest weep as well as I or if thou knewest who I were and what I offer thee thou wouldest willingly receive me and not wilfully and obstinately reject me yea thou wouldest obey my doctrine and so prevent thine own destruction And have not we as much cause to lament the great ignorance that is among our people at this day notwithstanding all the plentiful meanes that God hath vouchsafed unto us how many of our people are in the dark dungeon of ignorance and yet perceive it not True it is there is much weaknesse of understanding and dulnesse of apprehension in the best but multitudes of our people have not a mind to know the Lord Heb. 6.1 as it is 1 John 5.20 they do not follow on to know the Lord many know not the grounds of Religion and are ignorant of the doctrine of the beginning of Christ many of people mind nothing but the honours riches and pleasures of the world and these they follow after with all their might but they have no saving knowledge of God and living and dying without understanding become like the bruit beasts that perish And further many there are Psal 49.20 Tit. 1.16 that do professe they know God when in their works they do deny him this is a practical ignorance of such Jude speaks in what they know naturally Jude 10. as bruit beasts in those things they corrupt themselves their knowledge seemeth to be according to a natural light therefore they are said to know naturally but they act more like bruit beasts then like rational men and so in their actions do crosse their knowledge Though man hath more sublime rules of instruction then the light of nature to walk by and in this regard attaineth to higher and more transcendent knowledge then bruit beasts do that are led by a natural instinct Jer. 10.14 In scripturâ sacrâ illa ignorari censemur quae cognitae nullum nobis usum attulerunt quomodo dicimus illa non audire quibus non obedimus Sanctius yet he may be said to know even as a beast or to have but a bestial kind of knowledge as the Prophet speaks of such in his dayes man is bruitish in his knowledge when a mans knowledge ariseth ex principiis scientificis from certain principles and his actions are according to ignorance this is to be bruitish in knowledge I shall conclude this use with the words of the Apostle to the Corinthians awake to righteousnesse and sin not or awake righteously as the Greek hath it with all your might labour after righteousnesse 1 Cor. 15.34 for some have not the knowledge of God I speak this to your shame and may not this be spoken to the shame of most people and congregations that after such clear revelation of the mind of God in Scripture and such plentifull preaching of the word among them yet men should be so grossely ignorant of God and his truth many that for time and means they have had might have been teachers of others and yet themselves have need to be taught the first rudiments of Religion Vse 2 The second use is a use of consutation 1. It serves to confute and reprove the doctrine and practise of the Church of Rome Ignoratio Mysteriorum Ethnicorum est illorum veneratic Propterea Nocti creduntur mysteria Synesius Sed non ita in caelestibus mysteriis bearing the poor people in hand that ignorance is the mother of devotion and therefore perswade them that it is enough to have fidem implicitam an implicite faith and to believe as the Church believeth therefore they barre them from the use of the Scriptures either not suffering them to read them at all or at least with the Popes spectacles so that they may find nothing there but what he will have there in which dealing they tread up and down the steps of Herod who being an Idumean by birth yet having usurped upon the Kingdom of Jury and intruded himself into that place by colloguing with Augustus the Roman Emperour scraped together all the Genealogies of the Jewes from Abraham and burnt them lest any thing might there be found that might convince him of strange blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Causab exercit ib cap. 43. p. 550. and so in time prejudice himself or his posterity in the succession of that Crown and Kingdom so the Papists wheresoever their furies have prevailed have either burnt the holy Bibles in whole or mangled them in part putting in and puting out at their pleasures as hath best fitted their purposes not suffering the people to have them in their Mother-tongue lest by them as by a candle they might discover their bad dealings whereby they betray their cause and bewray the badnesse thereof to the world Non inter nos audiantur haec verba ego dico aut tu dicis sed sic dicit Dominus in Scripturis August John 5.39 because they will not abide the light and suffer the Scriptures to decide their doubts contrary to the practise of the ancient Fathers in the Primitive Church Augustine being to dispute with Petilian the Donatist saith thus let there not be heard among us these words I say this or thou sayest this but thus saith the Lord in the Scriptures Much stir do the Papists make to prove the people ought not to have the Scriptures in a known tongue and so not knowledge When we object to them that command of our Saviour Search the Scriptures and justly complain of their spirit contrary to Christs Dureus denies this to be spoken to all Christians for saith he How should the ignorant and unlearned search them we answer if Christ only had then spoken to the learned his exception had been just but Christ then preached to the whole people of the Jewes and if to all the Jewes then the same exhortation doth concern all Christians and both Jewes and Gentiles by the Scriptures must have the knowledge of Christ and of Eternal life therefore all must search the Scriptures Acts 17.11 When we urge that the Bereans searched the Scriptures whether those things were so Bellarmine answereth that was because they doubted whether he was an Apostle or no. But I answer the matter is not why they searched the Scriptures but that they did search them and are commended for it by the Holy Ghost that they compared his doctrine with the doctrine of the Prophets

lights to others therefore are they called the light of the world they are to give the knowledg of salvation to Gods people Mat. 5.14 Luke 1.77 as Zachary prophesied of John Baptist by giving of knowledge is not meant infusing of knowledge for this is proper to God alone but to give notice or make to understand so they are said to give knowledge instrumentalitèr organicè as they are said to give faith 1 Cor. 1.5 and to confirm men in the faith Acts 14.22 he that will draw disciples to Christ and prepare their hearts for him he must be acquainted with the Scriptures and able out of them to instruct his people in the knowledge of salvation Job 33.23 Ministers are Gods Embassadours and therefore must be able to treat of the affaires of the holy state they must be able to publish the secrets of the Gospel Isa 50.4 Eph. 6.19 they must have the tongue of the learned to know how to minister a word in season to a wearied soule his lips must preserve or be a store-house of knowledge and Elihu saith such a messenger or interpreter is but one of a thousand and Paul saith quis ad haec idoneus who is sufficient for these things not quisquis but quis Therefore the Holy Ghost at the Feast of Pentecost fell upon the Apostles in fiery cloven tongues Acts 2.3 In linguis in omni genere linguarum foecundi essent to furnish them with zeale and knowledge to instruct all Nations in tongues that they might be eloquent in all manner of tongues and in fiery tongues that they might be inflamed with zeal if Christ had only given his Apostles cloven tongues and not fiery tongues also then should they have been full of knowledge but voyd of zeale if fiery tongues only and not cloven they should have abounded with zeale but not according to knowledge Vt fervêr discretionem erigat discretio fervorem regat Bern. serm 23. in Cant. Pecoris ignorantia est pasteris ignominia Hieron but Christ who knew what was best in every respect sent down the spirit both in fiery and cloven tongues that they might have the tongue of the learned and shew themselves men of God perfectly instructed to every good work that their zeal might raise their discretion and discretion govern their zeal One saith that Luthers zeal and courage with Melancton's discretion joyned with Calvin's eloquence would make an excellent preacher Every Minister must be willing and able to teach for the ignorance of the flock is the reproach of the Pastor if it be his fault especially A Minister is to teach like a man of knowledge his mouth must speak of wisdom Psal 49.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must warn and teach in all wisdom Col. 1.28 knowledge and much wisdom is requisite to a Minister 1. In the choyce of a fit matter a Minister must teach non inepta futilia not with philosophical speculations Jerem. 23.28 lying legends and frierly fables for what is Chaffe to the wheat saith the Lord his doctrine must be like fire full of light to dispell the darknesse of ignorance by enlightening the minds of his hearers with the saving knowledge of Gods truth and full of heat to enflame their affections with the zeal of Gods glory the word of God must onely be taught by him nec aliud 1 Tim. 3. nec aliter he must teach no other doctrine If we were to deal with the Heathen we might use humane testimony to convince them as Paul doth Acts 17 28. Titus 1.12 but yet sparingly The main scope of the ministery is to preach sound doctrine Scripturararum mamillas dum duriùs presserunt sanguinem pro lacte biberunt August and for this much knowledge is requisite for the right opening of the Scriptures that they may not mingle gold and drosse wheat and chaffe together of which dealing an Ancient saith of hereticks the harder they suckt and drew the breasts of the Scriptures the more they drunk down blood instead of milk 2. In respect of the manner of his preaching knowledga is requisite for 1. A Minister is not rashly to run upon the handling of holy things without deliberation and due premeditation and preparation his heart must be first enditing of a good matter before his tongue can be the Pen of a ready writer whether in Sermons Psal 45. disputations or the like A grave Divine said Deering Lect. 27. in Hebr. it were better men had neither tongues in their heads nor parts in their bodies then so boldly and busily many times to employ them in rash reasoning about Election Predestination and the sin against the Holy Ghost without serious confideration and mature deliberation and the second part of Arch-Bishop Cranmer's Preface before the Church-Bible is for the most part spent in reproving such persons so also the 37. injunction apointed to be publiquely read in Queen Elizabeths time for want of this wisdom and discretion men many times wrangle about what they understand not like two men meeting together the one would be of Doctor Martins and the other of Doctor Luthers opinion who were both one and the same 2. As the scope of the ministery is to preach the word purely Coeci Coecorum duces Matth. 14. so to apply it powerfully to the consciences of men therefore he must not be like Pope Bonifaces Priests no Clerks nor as our Saviour speaks of some that are blind leaders of the blind a Minister must sometimes be a Boanerges a son of thunder in denouncing the dreadful threatnings of the law against obstinate sinners and sometimes a Barnabas a son of consolation in pronouncing the sweet and comfortable promises of the Gospel to the broken hearted penitent he must be able likewise by sound doctrine both to exhort and convince gainsayers Tit. 19. Mark 12.34 he must be able to resolve doubts and to answer questions therefore our Saviour commended the Scribe for answering wisely or discreetly he must likewise deliver the word with authority and gravity now to all these purposes wisdom and much knowledge is requisite in a Minister of the word 3. Ministers are to teach manifestly and evidently God gave Pastors and Teachers to the edifying of the Church and to further it in the knowledge of God now how shall the hearer get knowledg when the Preacher teacheth obscurely he that prophesieth speaketh unto men 1 Cor. 14. the main work of the Teacher must be the profit of the hearer Jer. 3.15 I will give you Pastors after my own heart which shall feed you with knowledge and understanding what knowledge can a people reap if they are taught obscurely we read that when the Levites read in the book of the Law they caused the people to understand the Law Nehem. 8.7 8. and the people stood in their place so they read in the book of the Law of God distinctly and gave the sense and

Hebrews to wear Ear-rings giving them thereby to understand that their beauty and grace was in an obedient ear Direct 6 If thou wouldest attain to the knowledge of God take heed of vain curiosity in searching after the knowledge of those things that are too high Non possum unum cogitare quin trium fulgore confundor nec tria possum dicere quin subitò ad unum referor Greg. Nazian and too wonderfull for thee in earthly kingdomes there he mysteria regis which it is better many times to be ignorant of then to know as he knew well that being come to the Court of a great King being asked by the King wat he should do for him told him that his desire was to know none of his secrets indeed there are some mysteria Dei that are inscrutabilia as Job 11.7 8 9. Canst thou by searching find out the Almighty to perfection It is as high as heaven what canst thou do deeper than hell what canst thou know the measure thereof is longer than the earth and broader than the Sea there be many things in the nature of God as we cannot find out as also concerning the subsistence of three Persons in one entire Essence of which Justin Martyr saith he would believe it was so because the Scripture taught and told him so but how it should be so he could neither himself find nor would he have others too curiously to search but though there be some mysteria regis that cannot clearly be known yet there are mysteria regni and these are necessary to be known To you it is given to know the mysteries of the kingdom of heaven Luk. 8.10 saith Christ to his Disciples things revealed are for us and for our children It pleaseth God out of his goodnesse to propound many things touching the knowledge of himself to be believed and not questioned which nowithstanding might naturally be known Quest Why are those things that cannot be searcht out by reason propounded to be believed by faith Resp 1 Because man is ordained to higher matters than he can naturally know and no man will desire or study for what he knows not therefore it is necessary that we believe what we cannot naturally know of God Spiritual and eternal things do intellectum nostrum excedere to these we are ordained therefore we must believe them and it helpeth to the true knowledge of God for we never know God truly till we know him to surpasse whatsoever we can know or think of him 2. Because otherwise every man would teach and maintain what seemed true to himself This confuteth the errour of Simonides who said that it did decere hominem humana tantùm mortalem mortalia sapere Now the truth of faith and reason are not contrary one to another 1. The verity of Christian Faith exceedeth that of humane reason but it is not contrary to it saith Aquinas the reason is because nothing is contrary to truth but falfhood therefore whatsoever things are known true naturally they cannot be contrary to Divine truth 2. The same teacher will not teach contrary Doctrine especially such a teacher as God is but God taught those things that are naturally known therefore they are not contrary to those things that are known by a supernatural revelation and received by Faith 3. God would not be the Author of contrary knowledges and these would hinder the one the other whereas they do not hinder but help rather therefore the knowledge or verity of faith cannot be contrary to the verity of reason Illud quidem quod veritas patefacit lihris V. sive N. Testamenti nullo modo potest adversum esse Ergo. August Naturalia mutari non possunt contrariae opiniones eidem inesse non possunt Indeed many mysteries of faith do exceed reason but are not contrary to it and therefore whatsoever is brought out of natural reason against the documents of faith it cannot be of the nature of infallible demonstrations but meer cavils and sophistications Duplex est veritas divinorum There is a double verity of things divine the one our reason may reach the other it cannot that it may reach is probable the other demonstrative the one we must prove by the other Sicuti minus nota per notiora As things lesse known by things more known by the books of holy Scriptures by the books of old Philosophers and by miracles The first book considereth God simply in himself the second the creatures as they proceed from him the third as they are again referred to him Be not then too curious in searching after hidden secrets concerning God Curiosity saith a learned man makes more offendours in prison then learned in Schooles Nich. Caussin holy court and ever the desire to know what God would have hidden is paid with ignorance of ones self The Statue of Curiosity is on a moving Globe what more inconstant it is full of wings what lighter its sprinkled all over with eyes what more watchful its filled with ears what more industrious in the discovery of things it hath a mouth perpetually open for is is no sooner filled by the eares but emptied by the mouth its lodging is at the sign of the Vacuum for what is more vain its attire is spiders webs what more frivolous its table and viands is smoke what more slender and hungry her officers are many liars and impostours for such people are its favourits before it a certain itch of knowledge goes Melior est fidelis ignorantia quam temeraria scientia Aug. in verb. Apost serm 20. for it is the ordinary messenger thereof at her right hand stands opinion for it is it that deceives her at the left tattle 't is that which instructeth her after her followeth disturbance of spirit ignorance and misery for it is his inheritance in the end Thus he I shall conclude this with that of Augustine Faithful ignorance saith he is better than rash knowledge Direct 7 Art thou ignorant do not conceale thy ignorance but discover it A man that is ignorant Marcella à Hieronymo saepe quaerebat non ut contenderet sed ut quaerendo disceret earum quaestionum solutiones quas opponi posse intelligebat Hieron in prooem Epist ad Galat. and yet thinks he hath no need of the counsel of others is no better than a beast among men If thou readest the Scriptures and canst not understand without an interpreter go to Ministers or experienced Christians to any that are learned in Gods Word to know the meaning of it as men do to Lawyers in difficult Law-cases to be resolved by them God gives more knowledge to some than to others that they might as Conduit pipes pour out to others It was the practise of the Disciples in many things wherein they were ignorant to come to Christ and desire to be instructed by him as Math. 13.36 they say unto him Declare to us the Parable of the tares and Marke 9.11