Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	ark_n	covenant_n	13	3	7.1265	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69226	A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following	Dove, John, 1560 or 61-1618.	1605 (1605)	STC 7078; ESTC S110103	85,385	102

stand with sence reason that three should be one and one should be three First let the Atheist take example by Olimpius the Arrian which washing himselfe in the Bathe contempteously asked how this might be but was suddenly distroyed by three fierie dartes sent from heauen and the pointes of these three ioyning all in one to teach others by his example howe it is necessarie to beleeue but no way safe to make a doubt of the principles of Diuinitie and to call into question such deep misteries of our faith and yet to shew that three might be one and one three Secondly the number of three are one number yet three vnities in Arithmetic a triangle is three angles and one figure in Geometrie three gimballes compacted together are one ring yet three as they be disioyned and concerning these things do doubt is made So you see by familiar examples how one may be three and these three notwitstanding one Thirdly in the Sunne which shineth in the firmament there are the bodie of the Sunne the brightnes which proceedeth from the body and the heate which procedeth from them both So in the Trinitie there is the Father from whome all thinges are the Sonne which is the brightnes of his Fathers glorie and ingrauen forme of his person and the holy Ghost which is the heate and loue of them both Fourthly in the fire there are light flame heate the fier cannot be deuided neither can the Trinitie Fiftly there are three powers and faculties of the soule of man the memorie the vnderstanding and the will these three are seuerall faculties yet the soule is one All these three doe comprehend one another For man remembreth that he hath memorie will and vnderstanding The vnderstanding likewise comprehendeth al three for man vnderstandeth that he hath vnderstanding will and memorie The will comprehendeth all three for man is willing that he shall will vnderstand and remember So the Father comprehendeth him selfe the Sonne the holy Ghost the Sonne comprehendeth himselfe the Father and the holy Ghost the holy Ghost comprehendeth himselfe the Father the Son Sixtlye that which vnderstandeth that which is vnderstood are all one when the minde reflected vpon it selfe vnderstandeth it selfe So God the Father from euerlasting vnderstanding himselfe begat his Sonne coeternall with himselfe as a vninitie is not of any other but of it selfe and yet begetteth a vnitie of it selfe so God the Father which is of none yet vnderstanding of himselfe alierum se non aliud generat begetteth of himselfe an other not in nature but in person from himselfe which yet is all one with himselfe Againe that which vnderstandeth and is vnderstood is all one with that which is beloued when the vnderstanding doth loue it selfe and then it is one and the selfe same thing which loueth and is beloued and there is the holy Ghost all one with the Father and the Sonne And so as it were in the glasse of nature is represented a liuely image of that essential loue and vnderstanding by which the Father the Sonne and the holy Ghost doe loue and vnderstand each other from all eternitie Last of all in euery thing which is made and framed by the arte of man there be necessarilie three thinges and yet these three make one matter shape and order by the matter is represented the Father by the shape the Sonne which is the Image of his Father by order the holy Ghost which ordereth and disposeth all thinges I conclude with St. Augustin Te patrem ingenitum te filium vnigenitum te spiritum paracletum ab vtrisg procedētem colimus veneramur we praise worship thee ô God the Father vnbegotten the Sonne onely begotten the holy Spirit the comforter proceeding from them both Chapter 6. That there is but one God DAuid sayth that the God of Gods euen the Lorde hath spoken and called the earth euen from the rising of the Sunne to the going downe therof In which wordes notwithstanding he doth not intimate that there be many Gods but one for he called the other Gods so by a figure called Ironia or Sarcasmus as God did by Adam when he said Beholde Adam is like one of vs when he ment nothing lesse Such Gods are but creatures as I haue shewed by nature they are not Gods Such Gods were the Idols of the nations of which S. Paule saith they turned the truth of God into a lye and worshipped the creature for the creatour Such Gods were Dagon Remphan Astoroth the Gods of the Philistines Moabites Sidonians But euen as Aarons rodde deuoured the Serpents of the sorcerers so the God of the Philistines Dagon fel down before Arke the of the couenant where the true God was present to shewe that such Gods were but counter faite Gods and vaine like them which put their trust in them Of such Gods saith S. Augustin Nec ideo Troiaperijt quia Mineruam perdidit quid enim ipsa prius Mincrua perdidit vt periret an forte custodes suos hoc sane verum est quippe illis coesis potuit auferri neque homines a simulachro at simulacrum ab hominibus sernabatur Quo modo ergo celebratur vt patriam custodiret et ciues quae suos non potuit custodire custodes Troy was not therfore ouerthrowne because it lost the idoll of the Goddesse Minerua but tell I pray you what the Idol did loose first that itself shold be also lost you will say shee lost her keepers and ye say the truth for when the keepers of her Temple were slaine it was no masterie to steale the Goddesse away for it was not the idoll that kept the man but the man did keepe the Idoll How absurde a thing therefore was it to worshippe such a Goddesse as a defendour and keeper of the Cittie which was not able to keep her selfe nor the keepers of her Chappell whereas Virgill sayth Victosque Deos paruumque nepotem suosque tibi commendat Troia penates Si autem Virgilius tales deos victos dicit et vt vel victi quo quo modo euaderent homini commendatos que dementia est existimare his tutoribus Roman sapienter fuisse commissam nisi eos amisissat non potuisse vastari Imo Deos victos tanquam defensores colere quid aliud est quam non numina bona sed daemonia mala Non Roma perijsset si illi perijssent sed illi multo antea perijssent nisi eos Roma seruasset Hector in Virgill sayth his God was conquered and hee commendeth them to the tuition of Aenaeas But what madnesse was it to imagin that Rome was wisely committed to the protection of such Gods as were conquered and had neede their selues of mans protection and that Rome could not bee sacked so long as these Gods were in safetie Nay to worship conquered Gods as patrons of the Citie is not to serue blessed Gods