Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	commandment_n	keep_v	liar_n	1,680	5	11.3944	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68833	A briefe declaration of the universalitie of the Church of Christ, and the unitie of the Catholike faith professed therein delivered in a sermon before His Maiestie the 20th. of Iune 1624. at Wansted. By Iames Ussher, Bishop of Meath.	Ussher, James, 1581-1656.	1629 (1629)	STC 24547; ESTC S118942	28,513	46

point of learning in the Schooles Yet Christ did give as well his Apostles and Prophets and Evangelists as his ordinarie Pastors and Teachers to bring us all both learned and unlearned unto the unitie of this faith and knowledge and the neglecting of this is the frustrating of the whole worke of the Ministerie For let us preach never so many Sermons unto the people our labour is but lost as long as the foundation is unlaid and the first principles untaught upon which all other doctrine must be builded Hee therefore that will studie to shew himselfe approved unto God a workeman that needeth not to be ashamed dividing the word of God aright must have a speciall care to plant this Kingdome both in the mindes and in the hearts of them that heare him I say in the hearts aswell as in the mindes because we may not content our selves with a bare Theoricall knowledge which is an information onely of the Vnderstanding and goeth no further than the braine but we must labour to attaine unto a further degree both of Experimentall and of Practicall Knowledge in the things that wee have learned A young man may talke much of the troubles of the world and a Scholar in the Vniversitie may shew a great deale of wit in making a large declamation upon that argument but when the same men have afterwards been beaten in the world they will confesse that they spake before they knew not what and count their former apprehension of these things to be but meere Ignorance in respect of that new learning which now they have bought by deare experience The tree in Paradise of which our first parents were forbidden to eate was called the tree of knowledge of good and evill because it signified unto them that as now while they stood upon termes of obedience with their Creator they knew nothing but good so at what time soever they did transgresse his commandement they should begin to know evill also whereof before they had no knowledge not but that they had an intellectuall knowledge of it before for he that knoweth good cannot be ignorant of that which is contrarie unto it Rectum being alwayes index sui obliqui but that till then they never had felt any evill they never had any experimentall knowledge of it So our Apostle in this Epistle boweth his knees unto the Father of our Lord Iesus Christ that hee would grant unto these Ephesians to know the love of Christ which passeth knowledge shewing that there is a further degree of knowledge in this kinde that may be felt by the heart though not comprehended by the braine and in the Epistle to the Philippians he counteth all things but losse for the excellent knowledge sake of Christ Iesus his Lord. Meaning hereby a knowledge grounded upon deepe experience of the vertue of Christs death and resurrection in his owne soule as he expoundeth it himselfe in the words following That I may know him and the power of his resurrection and the fellowship of his sufferings and be made conformable unto his death There is an Experimentall knowledge then to be looked after beside the Mentall and so is there a Practicall knowledge likewise as well as an Intellectuall When Christ is said to have knowne no sinne wee cannot understand this of Intellectuall knowledge for had he not thus knowne sinne he could not have reproved it as he did but of Practicall So that Hee knew no sinne in S. Paul must be conceived to be the very same with He did no sinne in S. Peter In the first to the Romanes they that knew God because they glorified him not as God are therefore said not to have God in their knowledge God made his wayes and his lawes knowne to the children of Israel in the desert and yet he said of them It is a people that doe erre in their heart and they have not knowne my wayes For there is an errour in the heart as well as in the braine and a kinde of ignorance arising from the will as well as from the minde And therefore in the Epistle to the Hebrewes all sinnes are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances and sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorant and erring persons because how ever in the generall the understanding may be informed rightly yet when particular actions come to be resolved upon mens perverse wils and inordinate affections cloude their mindes and lead them out of the way That therefore is to bee accounted sound Knowledge which sinketh from the braine into the heart and from thence breaketh forth into action setting head heart hand and all aworke and so much onely must thou reckon thy selfe to know in Christianitie as thou art able to make use of in practise For as Saint Iames saith of faith Shew me thy faith by thy workes so doth he in like manner of knowledge Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his workes with meekenesse of wisedome and S. Iohn much to the same purpose Hereby we doe know that we know him if wee keepe his commandements He that saith I know him and keepeth not his commandements is a lyar and the truth is not in him He speaketh there of Iesus Christ the righteous the Sonne of God who is here in my text likewise made the Obiect of this Knowledge Thou art Christ the Sonne of the living God is by Christ himselfe made the rocke upon which the whole Church is builded And Other foundation saith S. Paul can no man lay than that is laid which is Iesus Christ. Not that wee should thinke that there were no other fundamentall doctrine to bee acknowledged but this alone for the articles of the Holy Ghost forgivenesse of sinnes resurrection of the dead eternall judgement and such like other have their place also in the foundation but because this is the most speciall object of faith and the primarie foundation of all the other For first as God is made the coaequate object of the whole bodie of Divinitie notwithstanding it treateth also of men and Angels Heaven and Hell Sinne and Obedience and sundrie other particulars because all these are brought to God reductiuely if not as explications of his Nature yet of his Workes and Kingdome so likewise may Christ be made the primarie head of all other fundamentall articles because they have all reference unto him being such as concerne eyther his Father or his Spirit or his Incarnation or his Office of Mediation or his Church or the speciall Benefits which he hath purchased for it Secondly howsoever this faith and knowledge being taken in their larger extent have for their full object what-ever is revealed in the Word of God yet as they build us upon the foundation as they incorporate us into the mysticall body as they are the meanes of our justification