Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	appear_v	love_v	zion_n	12	3	8.4091	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71253	The description and the practice of the four most admirable beasts explained in four sermons upon Revel. 4.8 : whereof the first three were preached before the Right Honourable James, Duke of Ormond, and lord lieutenant of Ireland, His Grace, and the two Houses of Parliament, and others, very honourable persons / by the Right Reverend Father in God, Gr. Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2664; ESTC R33669	79,502	118

mercy And 6. Truth as Zoreb proveth is so great that it will prevaile against all oppesitions for though that by the tricks and delayes of sutle heads it may be clouded for a time yet at last it will bud forth and appear But I fear the Lord hath a controversie with the Inhabitants of this Land because as the Prophet saith there is no truth nor mercy I may add nor justice nor knowledge of God in the Land or if these be then I am sure you will not build up Zion with bloud and Jerusalem with iniquity because the Lord loves neither House nor Lands that are unjustly obtained I cannot stand to examine it or to handle the particulars that might be said concerning these six points for that might require six houres to do it at least but I will proceed and say 2. 2 2. What use they made of their wings If you would know to what end they had these wings or what use they made of them the Prophet Esay tells you in the practice of the Seraphims that it was for these three special ends That is 1. To cover their faces 2. To cover their feet 3. To flie about For he saith that with two of their wings they cover'd their faces Esay 6.2 and with two they covered their feet and with two they did flie And this they did for these three ends That is 1. To check our curiosity 2. To shew our misery 3. To teach us industry 1. It is the nature and the foolish disposition of man to be alwayes prying and searching into every thing the screts of God the mysteries of state and the obscurities of nature And yet the Seraphims that stand in the presence of God are fain to cover their faces not to hide their sins which they had not but because they are not able to behold the brightness of Gods glorious Majesty and if the Angels hid their faces from the brightness of Gods Glory how dares sinfull man prie into it because as the Apostle saith he dwels in the light that no man can attain unto it 1 Tim. 6.16 Exod. 34.20 and the Lord saith himself that no man could see his face and live for though we walk in the chearfull light of the Sun yet we are not able fully and directly to look upon the Sun when he shineth in his full strength and brightness but it will dazle our eyes and make them to see a thousand colours And as a pure chrystal glass cannot indure the strong working of the fire but it will break all to pieces even so the weakness of mans mortal nature though it liveth by the enjoying of Gods presence yet it cannot bear nor comprehend the glory and brightness of Gods Majesty but that in looking upon so clear an object the eyes of his understanding shall be dazled and he shall fall and be swallowed up into a thousand errours For seeing as the Apostle speaketh our knowledge of God in this life is but in part 1 Cor. 13.12 like the beholding of a man suddenly passing by us when we can look upon nothing but onely his back parts it is impossible for any man in this mortality to know perfectly and exactly the being and wayes of the most highest And therefore this checketh the curiosity and reproveth the boldness of those men that like Phacton will flie and mount up too high to search into the Heavenly mysteries for as the wise man saith Ecclus. 1.2 who can number the sand of the sea the drops of rain and the dayes of time who can measure the height of Heaven the breadth of the Earth and the depth of the Sea Who can find out the wisdome of God which hath been before all things For if we consider either the nature and essence of God or if we look into the counsels and works of God Danaeus Isag we shall easily perceive that they are all incomprehensible Et si quid facit Deus naturae nobis assuetae repugnans nihil tamen facit rationi repugnans And if God doth any thing that seemeth repugnant to our accustomed nature yet we may be sure he doth nothing that is repugnant to reason And though all that God doth be exceeding good yet we cannot always perceive many of them to be good and yet this makes them not to be unjust Gregor in Job c. 9. because we understand them not to be just for as St. Gregory saith Qui in factis Der rationem non videt He that seeth not the reason of Gods doings let him consider his own infirmity and blindness rationem videat cur non videt and he shall soon see the reason why he seeth it not and if we seek to know more then we are able to understand we shall understand less then we do And therefore Solomon gives good counsell to these Gnosticks saying Eccles 7.18 be not thou just over much neither make thy self over-wise For the mystery of the Lords commanding Adam that he should not eat of the tree of knowledge was very great because the knowledge that he should get thereby would not onely cause his present fall That we ought not to be too curious to search into divine mysteries Gen. 3.5 V. 7. but also make both him and all his sons for evermore to fall And therefore the subtle Serpent that aymed at the readiest way to destroy them promised unto Eva and he kept his promise that if they would eat of the tree of knowledge their eyes should be opened and they should be as Gods knowing good and evil and so it was for the text saith that their eyes were opened and they had the knowledge both of good and evil the good that they had lost and the evil that they had fallen into for they knew that they were naked And so this knowledge did but direct them a way to run away from God and teach them the art to sowe fig-leaves together to cover their shame and to hide their wickedness and themselves from the sight of God which they could never do And therefore happy Adam hadst thou been if thou never hadst had this knowledge for this knowledge made thee to fall and so the Prophet Esay saith of Babylon Esay 47.10 thy wisdom and thy knowledge have caused thee to rebel or to turn away and so Ovid saith of himself Ingenio perii qui miser ipse meo My wit and my knowledge hath undone me And I fear that many other men will cry out that their too greedy a desire inconcessae scientiae of unlawful knowledge and prying too far into hidden mysteries hath hurried them into most desperate conclusions for though it be very true that no other creature upon earth hath reason and understanding but onely man yet it is as true that no other creature goeth so far from reason as man alone And therefore I do not say happy are the beasts that want reason but I say unhappy is that man