Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	damn_v	delusion_n	1,893	5	11.0930	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41639	The court of the gentiles. Part IV, Of reformed philosophie. Book III, Of divine predetermination, wherein the nature of divine predetermination is fully explicated and demonstrated, both in the general, as also more particularly, as to the substrate mater [sic] or entitative act of sin.; Court of the gentiles. Part IV. Book III	Gale, Theophilus, 1628-1678.	1678 (1678)	Wing G143; ESTC R16919	203,898	236

spirit of deep sleep how soon is the heart stupified and made senselesse This Text is cited and explicated by Paul Rom. 11. 8. According as it is written God hath given them the spirit of slumber eyes that they should not see c. The first part God hath given them the spirit of slumber notes the stupor of their minds unto which they were judicially delivered up by God Thus also Esa 19. 11 14. He begins vers 11. Surely the Princes of Zoan are fools c. Thence he procedes to give the reason of it vers 14. The Lord hath mingled a perverse spirit in the midst thereof c. The Lord hath mingled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poured out or given them to drinke Gods judicial excecation and induration is here as elsewhere compared to a cup of intoxicating liquor which being very strong and heady distempers men and makes them to reel and stagger so much the following phrase importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of perversities The Hebrew word not elsewhere to be found in the O. T. is derived from a Verbe that signifies to pervert turne away or make crooked it 's here plural of a duplicate forme and notes al manner of perversities both extensive and intensive They boasted of their wisdome vers 11. but God made them drunk with a spirit of error and perversities The Chaldee and LXX render it with a spirit of error or seduction the Latin with a spirit of giddinesse The sense is the same We may adde hereto Esa 44. 18. They have not knowen nor understood for he hath shut their eyes that they cannot see and their hearts that they cannot understand He hath shut Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he has daubed Shindler renders it crustavit aut obduxit parietem God did as it were plaister their eyes with a spirit of slumber whence it follows vers 19. and none considereth in his heart c. Those profane Idolaters did shut their eyes that they might not see and the righteous God comes and as it were daubes or plaisters them over that they shal not see This judicial excecation is also lively expressed Esa 60. 2. For behold darknesse shal cover the earth and grosse darknesse the people The Prophet having exhorted the elect among the Jews vers 1. Arise and shine for they light is come c. i. e. the Messias is come and shineth on thee with the gloriose beams of Evangelic light in this vers 2. he gives us the dreadful curse of those that should wilfully shut their eyes against this light For behold thick darknesse Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems compounded of a word that signifies to drop or destil and another that signifies a mist or fog so that the compound notion here properly notes a mist or fog so thick that it even drops again such as the Egyptian mist was that filled the earth with darknesse Exod. 10. 22 23. When men wilfully shut their eyes against Evangelic light God judicially leaves them to wander up and down in the thick mist of their own darknesse so that they stumble at noon day Thus God dealt with the Gentiles even the wisest of them for the abuse of natures light as Rom. 1. 28. And even as they did not like to retain God in their knowlege God gave them over to a reprobate mind to do those things that are not convenient They did not approve of or acknowlege God in their practic judgements or consciences and therefore God did not approve of or owne their practic notions but delivered them up to a reprobate spurious drossie vain adulterine rejectaneous mind so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes A Divine of note among us saith to this Text Here is nothing at al but a penal desertion and permission c. So that by this Tradition he understands only a negation of Grace and mere permission of men to sin but Strangius lib. 4. cap. 7. pag. 813. is more ingenuous and grants that this Tradition importes something positive though what that positive is he doth not neither indeed can by his Hypothesis explicate The like Tradition or delivering up to a reprobate mind we find foretold touching the Sons of Antichrist 2 Thes 2. 11. And for this cause God shal send them strong delusion that they should believe a lie When secure Professors wil not receive the Truth in the love thereof that they may be saved it is just with God to send them strong delusions that they should believe a lie that they might al be damned c. as vers 12. The fore-mentioned reverend Divine answers to this Text thus Here is nothing signified but 1 That God wil permit Magicians and false Teachers to vent deceits 2 And permit wicked men to believe them which is mentioned as a permitted consequent and not as an end intended by God And the word sending is mentioned because the permission was penal for their sin c. But this response is too slender and jejune for so great a Text For 1 whereas that reverend Divine makes mention of Gods permitting Magicians c. this savors too much of a Grotian and Cassandrian spirit which I presume he has no kindnesse for whereby al those prophetic predictions about Antichrist are fixed on Simon Magus or some other false Teacher in the Primitive Churches whereas it is most evident that this sending them strong delusion is ascribed immediately to God as a righteous Judge 2 Neither is this only a mere permitted consequent as he phraseth it but the terme sending importes active efficacious influence on Gods part that sends not on the sin formally considered but on the substrate mater or act entitatively considered But Strangius lib. 4. cap. 10. pag. 853. is here also more candid granting Gods sending the efficace of error to be the same with Gods pouring out a spirit of slumber Esa 19. 14. and Jerome thinkes that Paul took his words from Esa And pag. 855. Strangius addes That this sending strong delusions may be ascribed to God as a punishment of their former sin in not receiving the truth in the love thereof which sufficiently proves our Hypothesis That the substrate mater of sin is from God as hereafter But let us a little more fully examine the general solutions which our Adversaries give to these Texts touching Gods active excecation and induration 1. A Divine among our selves whom I love and honor thinkes that those Texts in the O. T. which speak of Gods hardening men c. might according to the Hebrew Idiome have a softer sense so as I suppose he must mean as a mere permission is intended thereby But to answer hereto in the words of Strangius lib. 4. cap. 9. pag. 839. The Hebraic forme is oft in Hiphil which denotes a double action to make a man to do a thing yea sometimes this induration is expressed by Verbes in Piel of an active import as Exod. 4. 21. 9. 12.