Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	good_a	word_n	1,776	5	3.8038	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07626	Quadrivium Sionis or the foure ways to Sion By John Monlas Mr of arts	Monlas, John.	1633 (1633)	STC 18020; ESTC S102304	90,305	189

the Sonne sunt relata say the Philosophers are relatives that is are referred the one to the other for there is no Father but there must likewise be a Sonne whence I draw this conclusion That God the Father being such that is having that title and quality before the Creation of the world consequently Iesus Christ was before it also his generation then is immediatly from the Father as being begotten of him from all eternity by a way incomprehensible to us for In the beginning was the word and the word was with God and the word ●as God th● same was in the beginning with God Iohn 1.1 And in the 1. Chap. to the Heb. ver 5. unto which of the Angels saith he at any time Thou art my Sonne t●is day have I begotten thee And againe I will be to him a Father and hee shall be to me a Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee is not then called Sonne by adoption or for respects of love or for any consideration but onely because hee is begotten of ●he Father before the Creation of all things as wee reade Coloss. 1.15 He is the Image of the inuisible God the first borne of every creature which is prooved againe out of the 1. Chap. of Saint Iohn ver 18. No man ●ath seene God at any time the onely beg●tten Sonne which is in the bosome of the Father hee hath declared him Vpon this place Hilarius li. 6. saith that Hoc nomine vnige●iti adoptio de trinitate excluditur natura magis asseritur By this word onely beg●tten adoption is excluded from the Trinitie and nature the more confirmed And Saint Chrysostome very subtilly Christ●m non eodem modo quo caeteri homines unigenitum dici nam caeteros quidem quod soli ex parentibus nati sint unigenitos dici Christum non solum quod solus ex patre sed etiam quod singulari ineffabili modo natus est unigenitum appellari Christ is not called the onely Sonne after the sort of other men who are called such because they are borne alone to their Parents now Christ is no● called the onely Sonne in that respect alone that he is the onely naturall Sonne of his Father but also be●ause he hath beene begotten by a speciall and ineffable way But whither doth the winde of our discourse carrie us why doe we touch this divine subject more worthy of admiration then capable of description wee shall more lively describe it by our silence then by our obscure representations Neverthelesse for satisfaction to our curiosity which is never contented with reason and that will not be contained within the limits of civility and modesty let us bring one onely comparison to give us some sparke of knowledge of this ineffable generation of the Sonne of God When a man seeth himselfe in a well polished glasse he presently seeth his image and the figure of himselfe having the same markes and motions with his which is caused by the reflection of the species within the eye and there is so great a relation betweene the species and the image that one cannot be taken away without annihilating the other and although both the sight and reason make us ●ee that they are sever●ll things truth also and experience makes us know that those two things subsist by one onely Essence and that both have but one and the same subsistance to wit that of the species opposite to the glasse So God from all Eternity contemplating his divine Essence made such a reflection upon his person that of this reflection hee produced and begot that eternall Wisedome which is the Saviour and Redeemer of our soules the sooner we can goe from this matter is our best for wee should be like them that will paint and represent the Sunne with a coale And indeede how should it be possible that we that are poore Owles and Batts should b●hold so great a light how should wee that are poore Pismires stirre so great mountaines We shall sooner put the whole sea in the palme of our hands then wee can any way comprehend this large and spatious ocean of the divine generation within the little compasse of our understanding Since then that we cannot ascend so high let us stop and stay our contemplation upon our selues where we shall have a more free accesse and continuing our first discourse let us remember that we may be called the children of God three wayes 1. First the Scripture maketh mention of the naturall generation of Christ individuall and incommunicable to any other but to him onely There is a filiation or not to speake barbarously with the S●hooleme● the Scripture giveth this title of Sonne of God to the Angels and Princes of the earth which is a title of honour and affection as wee read Iob 1.6 Now there was a day when the sonnes of God that is the Angels came to present themselues before the Lord and Satan came also among them And Genes 6.4 When the sonnes of God came in unto the daugh●ers of men The seaventy Interpreters by the sonnes of God here understand the Angels but Saints Augustine in the Citie of God by the sonnes of God understandeth the children of Seth which was a blessed family which came in unto the daughters of Cain Among the children of God in affection and honour are first placed the Princes and Potentates of the earth as we read Psalm 82.6 I have said ye are Gods and all of you are children of the most high And Ierem. 31.9 I will cause them to walke by the rivers of waters in a straight way wherein they shall not stumble for I am a Father to Israel and Ephraim is my first borne The third sort of the children of God is of them that are such by adoption and by grace as we reade Ephes. 1.5 God hath predestinated us unto the adoption of children by Iesus Christ according to the good pleasure of his will And Galath 4.5 God sent forth his Sonne made of a woman that wee might receive the adoption of sonnes And Iames 1.18 Of his owne will begate hee us with the word of trueth that we should be a kinde of first fruits of his creatures And 1. Epist. of Saint Iohn Chap. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sonnes of God beloved now are we the sonnes of God and it doth not yet appeare what we shall be Athanasius ●rat 2. that which is naturally begotten of another must bee esteemed his true progeniture but those that receive the title of Sonne onely by grace and by vertue receive not the right of Sonnes by nature but onely by grace Quod secundum naturam ex aliquo gignitur id vera ejus progenies censendum es● qui vero ex virtute gratia nomen filiorum solum modo obtinent non natura sed gratia jus filiorum obtinent Ambros. lib. 1. de fide cap. 9. Wee are called Sonnes by

just concord of the dome●ticall both in commanding and obeying The●e is a peace of the Citie which is a concord among the Citizens There is a peace of the heavenly Citie which is a well governed Societie wholly and eternally to enjoy God There is a peace of men which is a mutuall concord And againe there is a peace of all things which is a perfect tranquillity of order now order is nothing else but a true disposition giving to every thing his true ranke and place The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalom representeth unto us exceeding well her Essence for it signifieth a happy successe of all things in God Where we may note that every word hath his weight and inestimable value For first it is a successe and not a hazard which is happy and not unlucky of all and not of something onely in God and not in the world The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiet sweet gracious as deserving that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellencie because there is nothing in the world to bee compared to the excellencie of a publick and particular rest and tranquillity The Latines call it 〈◊〉 quasi paecata because it is peaceable and no way mooved by the windes of seditions nor of desperate passions Shee is like the Sea when it is calme and quiet there is nothing fairer to behold then the humid and serene plaines of it all seeming to be an entire piece of Christall And to prove that peace is nothing else but gentlenesse and courtesie let us heare the Apostle St. Paul Heb. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Rahab the harlot perished not with them that beleeved not when she had received the spies with peace which is gently and courteously so that she did them no harme nor suffered any to be done unto them any way at all So we read that Christ after his resurrection came among his Disciples saying unto them Peace be unto you We reade also in the 2. Chap. of Saint Luke ver 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord now lettest thou thy servant depart in peace according to thy word that is thou sufferest him to depart with happinesse and felicity since he hath seene thy face And in the 10. Chap. of Saint Math. ver 13. If the house be worthy to receive you let your peace come upon it but if the house be not worthy let your peace returne to you Where all interpreters agree that by this word peace christ understandeth all things good and favourable all blessings and all graces Now that wee may the more delight in the description of this garden of peace let us therein imitate these Painters who intending to represent unto us some very excellent beauty use to draw and place close by it some black and ghastly picture that by the opposition of that deformity our eyes may take the more pleasure and delight in beholding that faire and beautifull face opposite to it according to the truth of the Latine Proverb Contraria contrarijs opposita magis elucescunt One contrary appeareth better by the opposition of his contrary so the darknesse of the night makes us find the Sunnes light more pleasant the thornes embellish the Roses and the roughnesse of the black briers seeme to adde excellencie to the soft whitenesse of the Lillies Even so if wee speake a little of the mischiefes of warre we shall find the sweetnesse of peace farre the more excellent and without staying let us here say with Plutarch in the life of Fabius Maximus That warre is a time when neither right nor reason can finde place Caesar said that the time of warre and that of lawes were two It is a time when Iustice is trodden under feete when the time of ill doing is in season when unfaithfulnesse is taken for vertue O time pitifully miserable since force trampleth Iustice under foote when nothing is to be seene but fire slaughters treasons robberies cruelties tortures in a word all that fearefulnesse which hell can afford there you may see virgins ravished children hanging on their mothers breast slaine honest women mocked and abused by the insolent souldier Churches robbed houses pillaged there is nothing to be seene but burning but slaughtered bodies but blood nothing is to be heard but lamentable sighes cries and groanes in a word all humanity is banished from thence so that wee say that warre est bonorum mors omnium vero malorum fons scaturigo Warre is the death of goodnesse and the life and beginning of all evill Now is not this face at the first sight capable to make us abhorre it even before we perceive the least lineament or the least draught or shadow of beauty which appeares in the face of his contrary that is of peace But let us see the effects of warre in the hearts where it is praedominant certainly ex malo coruo malum ovum ex malo ovo malum omen Of an ill Raven an ill egge of an ill egge an ill presage for as the Philosophers say Qualis ca● sa talis effectus as is the cause so is the effect Eagles doe not bring forth Doves nor warre this horrible and fearefull monster any thing else bu● cruelty rigour and fiercenesse When man is possessed by any of these foolish passions daughters of disaster an● mothers of misfortune then his reason is all disfigured by it the use of it is lost Denigrata est super carbones faci●s ejus The functions of his minde are turned upside downe they are like a broken clock wherein all is in disorder and to which there is no trusting The royall Prophet David sheweth us the effects of it in few words In mine anger saith he mine eye was troubled my soule and my belly were moved and indeed in that case man is quite perverted his functions depraved hee foames at the mouth his eyes glister he shaketh and sweateth all over his body Ora tument ira nigrescunt sanguine venae Lumina gorgoneo saevius ignemicant As in the clowds are formed all the meteors all the stormes thunders hayles mists raines fogges that trouble the ayre make the earth dirty and cause a thousand incommodities to the world even so in the microcosme or little world wrath confoundeth all and overthroweth all order But when that powerfull planet the sunne of reason hath dispell'd and scattered the mists of those confusions the clowds of so many disorders then his light pierceth and passeth through all those obscure darknesses to shine on the actions and to put the minde in her first station and temper A cholerick man maketh me remember the Bee that being troubled stingeth him that angereth her but in stinging leaveth her sting in the wound and with it her life Animasque in vulnere ●onunt So the cholerick man thinking to wound others killeth his owne soule and murthereth it with his owne weapons patitur teli● v●lnera facta suis. Salomon that wi●e King saith That the Kings