Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abundant_a	gracious_a	lord_n	1,650	5	4.2037	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71272	The result of false principles, or, Error convicted by its own evidence managed in several dialogues / by the author of the Examination of Tylenus before the tryers ; whereunto is added a learned disputation of Dr. Goades, sent by King James to the Synod at Dort.	Womock, Laurence, 1612-1685.; Goad, Thomas, 1576-1638.	1661 (1661)	Wing W3350; ESTC R31825	239,068	280

deep setled apprehensions of his gracious merciful lovely nature which indeed is the first work of true Religion and the very Master Radical Act of true Grace and the chief maintai●er of spiritual life and motion 2. All these temptations are yet more effectually dispelled by considering this merciful Divine Nature dwelling in flesh becoming man by condescending to the assumption of our humane nature and so come near us and assuming the office of being the Mediatour the Redeemer the Saviour of the World 3. All our doubts and fears that proceed from our former sins have all a present rememdy in the fulness and sufficiency of Christs satisfaction even for all the World so that no sin is so great but it is fully satisfied for c. 4. All our doubts and fears that arise from an apprehension of Gods unwillingness to shew us mercy and to give us Christ and life in him arise from the misapprehension of Christs unwillingness to be ours or at least from the uncertainty of his willingness these have all a sufficient remedy in the general extent and tenour of the New Covenant From which principles our Divines do infer 1. A possibility of your salvation Ib pag. 43. 2. Nay though you were yet graceless you have now this comfort that your salvation is probable as well as possible you are very fair for it The terms be not hard in themselves on which it is tendred for Christs yoke yoke is easie his burden light and his commands are not grievous 3. Yea this exceeding comfort there is even for them that are graceless that their salvation is conditionally certain and the condition is but their own willingness But all this gives Desola us no satisfaction As to the greatest part of Mankind he finds in God a general unwillingness of their salvation for as if he were a cruel destroyer according to the Synod of Dort he cast them off without any vincible fault of theirs for the sin of Adam and out of an immutable hatred against them he decreed to with-hold from them all grace sufficient unto Faith and Repentance and hence it follows that Christ procured no such grace for them and consequently that his merit is insufficient * Distinctio qua Christus dicitur mortuus sufficienter non efficaciter pro omnibus vana est nom illud aut notat vice aut bono omnium mori sed nec hoc nec illud Ergo nullo mod● c. Maccovius in Th●ol polem cap. 14. Qust 15. mihi pag. 98. And therefore if pardon and salvation be tendred to them it cannot be done seriously and in earnest but in mockery and delusion Hereupon he concludes that pardon and salvation being offer'd only upon such condi●ions as are impossible the obtaining them is so far from being certain that it is neither probable nor possible Lastly I have conjured him not to think of Gods mercifulness Mr. Baxter ib. pag. 18. with distinguishing extenuating thoughts nor to limit it by the bounds of our frail understandings for the Heavens are not so far above the Earth as his thoughts and wayes are above ours I bid him still-remember that he must have no low thoughts of Gods goodness but apprehend it as bearing proportion with his power As it is blasphemy to limit his power so it is to limit his goodness I advised him to consider that even under the terrible Law when God proclaims to Moses Ibid. pag. 17. his own Name and therein his Nature Exod. 34. 6 7. the first and greatest part is The Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin And he hath sworn that he hath no pleasure in the death of a sinne but rather that he return and live For this he finds an evasion too out of Dr. Twiss where in Answer to the Text now alledged he replies thus As for that of swearing by himself that he wi● not for so the Translatour Vbi supra pag. 52 53. of Tilenus had rendred it the death of a sinner there is no such Text at all saith he the most Authentical Translation of our own Church reads it I have no pleasure in the death of a sinner And as Piscator observes A man may will that wherein he takes no pleasure like as a sick man takes no pleasure in a bitter Potion yet he is willing to take it to recover his health So is a man willing to lose a Limb though he takes no pleasure in it to save his life And then again as the words lie they are directly contrary to Christian reason for doth not God inflict death on thousands and doth not the Scripture testifie That God works all things according to the counsel of his will Ephes 1. 11. And albeit he takes no pleasure in the death of the sinner yet the Scripture is as express in acknowledging that God delights in the execution of judgment as well as in the execution of mercy I am the Lord which sheweth mercy judgment and righteousness in the Earth for in these things I delight saith the Lord Jer. 9. 24. Having proceeded thus far I saw so little probability of success that I resolved to have him treated with the best advantage I could and therefore I have call'd in your assistance that the Authority of your Office may add some weight and force to such Arguments as you shall think sit to produce for his Restitution And now Sir that you are acquainted as well with the Disease as with the Patient I beseech you to bestow a charitable visit upon him Diotrephes I will bear you company to his Chamber Samaritanus I am as good as my word you see my Desolatus my friendship is so fast and so unfeigned it will not suffer me to be long from you But here is another worthy friend of yours Mr. Diotrephes come to visit you I hope his Company and Conference will administer a great deal of satisfaction and comfort to you to his Charity therefore I commend you for a while Diotrephes Being inform'd that you lay under some pressures upon your spirit I took this opportunity to shew my readiness to do you the best office of kind ess I am able and now my prayer is That the God of hope would fill you with all joy and peace in believing that you may abound in hope through the power of the Holy Ghost Rom. 15. 13. Desolatus Sir you are very kindly welcome and I heartily thank you for your presence and your prayers though I have too much Reason to conclude that I shall reap no fruit or benefit by them Diotrephes Do not draw such uncomfortable Conclusions against your self I cannot think you have any premises from which such a Conclusion doth necessarily follow You know what the Psalmist saith of Almighty God He healeth the broken in heart and giveth medicine to heal their sickness and he lifteth up them that

yet as I said they have Scripture for this for it is said that those wicked murderers of our Saviour did no other thing than what Gods hand and his counsel determined before to be done Act. 4. 28. chap. 2. 23. Samaritanus This Text hath exercised the wits of the most learned They say 1. This of Act. 4 27 28. is not spoken of what was formerly done to Christ in his Person but done to him now in his Disciples as in Act. 9. 4 5. Saul Saul why persecutest thou me 2 'T is not said To do those things which thou didst determine that they should do but which thou hadst determined to be done And 3. That God foreknowing their malice was such that their hearts were bent upon it to execute it if they were not violently hindred He determined his own will to a permission that they might freely execute this wickednesse But 4. Some to make all clear do resolve that those words both Herod c. were gathered together should be read as a Parenthesis and so they make the meaning to be as if the words were placed thus For of a truth both Herod c. were gathered together against the holy child Jesus whom thou hast annointed for to do whatsoever thy hand and thy counsel c. And the words following seem to favour this Interpretation or reading And now Lord behold their threatning and seeing they are so violent in opposing what thou wert annointed to institute and accomplish grant unto thy servants c. This reading ought not to seem strange to you for the Learned observe such Trajections See Act. 20. 32. and Parenthesis to be usual in Scripture as Luk. 2. 34 35. Act. 13. 27. Desolatus Sir I am satisfied in the sense you have given of that Text. But I pray explain that of S. Jude * vers 4. There are certain men crept in unawares who were before of old ordained to this condemnation How are they said to be ordained to it Samaritanus This doth not imply an Absolute Reprobation The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesc●ipti as the vulgar Latin and Beza read it But not to trouble you with Criticisms about the word such ungodly men as are there mention'd that turn the grace of God into lasciviousnesse and deny the onely Lord God and our Lord Jesus Christ they may be said to be fore-ordained to condemnation in a threefold sense 1. Sententia juris by Gods general D●●ree or the Sentence of the Law which is the rev●lation of that Decree For God being Essentially holy cannot take pleasure in wickednesse Psal 5. 4. nor will he clear the guilty Exod. 34. 7. He hath therefore from all Eternity made a general Decree to render to every man according to his works Rom. 2. 6. Heaven is awarded to such as upon the stock of a lively faith o●ntinue patient in well doing ibid. but Hell to the workers of iniquity By reason of such an Eternal Law or Decree immutably established in Heaven every such wicked wretch may be said to be fore-ordained to condemnation Not that this Decree being an Immanent act in God doth produce any real effect answerable to it self either for the Creature before he was made or in the Creature after he was made untill he hath of himself freely made up that measure of sin unto which Hell-fire was awarded by the said Decree But the measure of sin being made up then as the Lawyers speak Judicium transit in rem judicatam The Eternal Sentence produceth a Trans●ent effect in the guilty creature As amongst us we say the Malefactor is a dead man before either the Judge hath given Sentence or the Jury brought in their Verdict that is he is dead in Law dead by a Decree made concerning such crimes many hundred years perhaps before this Malefactor was born But as on Earth so in Heaven the Decree or Eternal Law of God doth not necessitate any man to commit th●se crimes against which it is established The Law made and provided against Felony is so far from necessitating any man to commit it that it serves All men for a Preservative against it Neither is any man liable to the Condemnation of the Law till he be found guilty and convicted of the voluntary breach of it The Eternal Decree of God concerning Sin being promulgated into a wholesome Law against it is of the same Nature But in regard of such a general Decree he that hath sinn'd himself up to his full pitch may be said to be fore-ordained to condemnation and in this sense the finally unbelieving is condemned already * Joh. 3. 18. 36. 2. In praedictione Proscribed in some Prediction or publick Record And this Notation is more proper to the word in St. Jude than that by which it is rendred ordained for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any thing pasted up upon a dore to be exposed to publick view and notice * Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is said to be set forth before the eyes of the Gallatians He was pasted up upon the pillar of the Church exposed to publick view in the holy Ordinances So were these Seducers St. Jude speaks of and all such as follow their pernicious ways posted up set forth to condemnation in those predictions of our Saviour and his Apostles to which St. Jude alludes as appears vers 17 18. Remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ how that they told you there should be mockers c. Luk. 21. 8. 21. 2 Thess 2. 8. c. That St. Jude speaks of such a prediction or prescription of them appears by the 14 verse And Enoch also the seventh from Adam as Moses and others had done prophesied of these saying Behold the Lord commeth c. In this respect also the ungodly may be said to be fore-ordained or rather set forth afore unto condemnation 3. This may be done in effigie in some Exemplar Type or Pattern Thus St. Jude saith that the Sodomites were set forth for an example suffering the vengeance of eternal fire vers 7. St. Peter saith They were made an ensample unto those that after should live ungodly 2 Pet. 2. 6. For our Saviours Rule is They that are parallel in the sin shall be so also in the judgment Luk. 13. 3. Hence the Apostle having declared how the Israelites had a promise of inheriting the land of Canaan yet upon their multiplied provocations were cut off by Gods Oath * See Numb 14. 21 22 34 35. from all hope or possibility of enjoying it he gives a caveat unto Christians to avoid the like sin lest they fall under the like irrevocable sentence of Reprobation Heb. 3. 18. with chap. 4. 1 11. And 1 Cor. 10. 6 11. he saith The judgments of God upon that people were our Types Figures or Ensamples and written for our admonition Lastly St. Jude * Jud. Epist vers