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	delusion_n	unrighteousness_n	1,978	5	11.2673	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01628	A speciall treatise of Gods prouidence and of comforts against all kinde of crosses and calamities to be drawne from the same With an exposition of the 107. Psalme. Heerunto is added an appendix of certaine sermons & questions, (conteining sweet & comfortable doctrine) as they were vttered and disputed ad clerum in Cambridge. By P. Baro D. in Diui. Englished by I.L. vicar of Wethers-fielde.	Hyperius, Andreas, 1511-1564.; Baro, Peter, 1534-1599, attrib. name. aut; Ludham, John, d. 1613.	1588 (1588)	STC 11760; ESTC S120495	239,789	550

vnderstanding cannot attaine vnto further foorth then they are expressed in the Scriptures So Esau before he was borne was hated of the Lord and by him ordained to forgoe the blessing Likewise God woorketh and some he casteth vp sometimes into a reprobate minde but in in this pointe whilest he punisheth their former mallice wherby they wold not acknowledge the trueth offered or béeing knowen would néedes set it at naught nay violentlye oppresse it certes in this case he deserueth the praise and commendation of iustice Againe on the other side such men woork but heaping one sinne vpon an other and gréeuing continually the spirit of God by their obstinacie in euil dooing Touching this woork of God and likewise of euill men it is thus written Rom. 1. Therfore because that when they knew God they glorified him not as God neither were thankfull c. God also gaue them vp to their owne hartes lustes vnto vncleannes to defile their owne bodies betweene themselues c. Where is to be obserued this particle to their owne hartes lust because therby is noted the proper mallice of those men for that which they are worthely blamed Rom. 11. out of Esa 6. God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare vnto this day 2. Thes 2. The comming of that man of sinne is with all deceiuablenes of vnrighteousnes among them that perrishe because they receiued not the loue of the trueth that they might be saued And therfore God shall sende them strong delusion that they should beleeue lyes that al they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes To be short God woorketh but yet so as he tickeleth the minde of him whom he moueth to the intent that so soone as he perceiueth himselfe to be any way prouoked vnto euill he may haue occasion to acknowledge his owne weaknes to craue and call for Gods help and at a woord to beléeue vndoubtedly that he shall obtayne it So Paule when there was giuen vnto him a prick in the fleshe the messenger of Sathan to buffet him 2. Corinth 12. he tooke occasion thereby to pray often and when he obtayned not the same to be taken from him he was taught thereby that it was sent vnto him for his great profit to wit that he should not be exalted out of measure through the abundance of reuelations God woorketh but yet moderately and least a man should be tempted aboue his strength that so he may be holpen in due time God worketh but so as he may the more gloriously lift him vp that is fowly fallē heale him that is wounded and exalte him that is humbled God woorketh in the Chaldies Iob. 1. and in Semei 2. Sam. 16. but it was to proue the manifolde strength as well of Iob as of Dauid and that dooth both Iob and Dauid confesse the one saying I he Lord hath giuen and the Lord hath taken away the other forbidding the partie to be hindred and expresly adding That the Lord had giuen Semer in charge so to cursse and blaspheme God woorketh in the théef man slayer but it is to the intent to deliuer the partie wrongfully troubled or slaine out of far greater miseries and to translate him into eternall life to the intent also that the Prince or Judge may haue iust matter and occasion to punish the malefactor with due paines and penalties of lawe that many of the common people which haue not offended in like sort may take example by him that is punished to beware of the like enormities to conclude for other good and profitable causes which all we in no wise are able to discusse In summe God dooth all in all euen in euill and wicked men yet iustly and to a good end But the thinges that in these selfe same actions are comnitted of men or els of the deuill for that we may note this also by the way it is not absurde if we say that God men and the Deuill doo woorke togither to one and the selfe same thing which thing is to be seen in the betraying of Christ where the Lord had appointed it so to be then Sathan entred into the hart of Iudas and Iudas wayting his opportunity committed the déed likewise in Iob where the Lord woorketh then next Sathan and the Chaldeans doo egregiously play their partes wherby it commeth to passe that as God is saide to harden so is the same power attributed vnto man to wit that he hardeneth himselfe Psal 94. Harden not your hartes and againe the deuill is saide to woork in the vnbelleuers 2. Corinth 4. Ephes 2 whither we haue respect to the manner or to the ende doo sauour of nothing els but euill they tend to no other purpose then euill and they doo all thinges euery where if not openly yet at the least priuily against the glory of God and against the profit of their neighbour Which thinges seeing they stand thus doubtlesse the blame and blemishe of all euill reboundeth vpon man and the deuill and God dooth euermore retaine and keepe the praise of iustice goodnes power and other such like excellent vertues And howsoeuer God woorketh in these matters yet hath man no iust cause of mourning neither can he pretend the iust and good ordinance of God to couer his owne mallice and vnrighteousnes To this point we must of necessitie come at the length and confesse that because God so willeth and because he willeth nothing but good therfore he cannot deale or woork otherwise then well Hence is that Rom. 9. Why dooth he yet complain For who hath resisted his wil But o man who art thou that pleadest with God Shal the pot say to the potter why hast thou made me of this fashion c. Fourthly Sinne can in no wise be imputed vnto God but it is imputed vnto man because god is subiect to no lawes against which he might be conuicted to offend but vnto man ther is a law alwaies prescribed by the which he is reproued of sinne and brought to the knowledge of sinne And so although God be after his manner author of the woorke yet is he not author of the sinne Now then it is a very easie matter to answere to the other cauillations as namely wherfore man should be punished and drawne as it were to the place of execution Doubtlesse seeing be committeth euill of his owne will séeing that as well all the matter of euill is found to be in him as also that he hath respect to an euill end in his actions and séeing also that he transgresseth the law prescribed vnto him worthilye is he drawne before the Judge beeing the minister of Gods iustice and the instruement ordained of God for the preseruation of publique peace in the fellowship and societie of men who is to punish him according to the qualitie of his offence And thus much for the second obiection against pecultar or

certaine sentences to the intent wee maye by some meanes satiffie froward wittes which carpe and condemne euery thing that they heare pronounced by men of their owne age Origen writing against Celsus booke 4. saith As the husbandman according to the diuersitie of the times of the yeere doth sundry works of husbandry and is occupied either in tilling the earth or in purging the weedes that growe vp in it so likewise dooth God dispose and moderate all times as it were certaine yeeres that I may so speake heerby executing euery thing in speciall that the regarde of the whole requireth in generall so as these thinges beeing by themselues onlye as it is in trueth most apparantly and eftsones comprehended he directeth to their end Semblablye in his Commentaries vpon the Epistle to the Romans on these woordes Chap. 1. I haue oftentimes purposed to come vnto you but haue beene letted hetherto he sheweth that God gouerneth by his prouidence all the actions and enterprises of men Againe in his 1. Book of Commentaries vpon Iob. he enterpreteth those vsuall phrases of Scripture which sound that God speaketh to the deuill to the firmament to the gourd to the morning woorme to the fiery or burning breath to signifie nothing els then that all these thinges are by the secret power and prouidence of the creator turned and mooued hither and thither according to his will and pleasure and doo at all times the commaundementes of God Gregory Nazanzen in his Apologetico According saith he as in mans body some members there be that rule the body and gouerne all the motions therof othersome that are ruled yeeld obedience to the gouerners so likewise in the church hath God established such a lawe of equitie as thereby through his deuine prouidence he disposeth ordereth all things yea moderateth matters in such sort that he hath or deyned some to be ruled and gouerned othersome he hath giuen to be pastors and teachers But the saide Gregory dooth intreate yet more cléerely of the same matter in that most learned Oration of his which he made touching the care of the poor and enuaieth very grauely against those that would not allowe prouidence to stretche vnto vs and to these inferior thinges and teacheth in many woordes that what thinges soeuer doo happen vnto vs in this life whither they be prosperitie or aduersitie riches or pouertie sicknes or health are sent by the determinate purpose of Gods prouidence howsoeuer it be vnknowne vnto vs. Chrisostome a very graue and holy author as well in other places as also especiallye in that booke which he entituled of Gods prouidence to Stargirius the Monke saith plainelye in this wise That God hath a care not onelye generally of all thinges but also speciallye of euery one thou maist heare him saying It is not the will of my heauenly Father that one of these little ones should perrish speaking of them that beleeue in him He is indeed desirous that those also which beleeue not should be saued be changed into a better state beleeue as Paule saith who would haue all men to be saued and come to the knowledge of the truth And he him selfe saith to the Iewes I came not to call the righteous but sinners to repentance and I wil haue mercy and not sacrifice But now if after the fruition of so great care and prouidence they wil not become better nor acknowledge the trueth yet he leaueth them not so for all that but for as much as they haue willinglye depriued themselues of the participation of eternall life he yet at the least giueth vnto them all the benefites of this life making his Sunne to shine vpon the good and vpon the euill and rayning vpon the iust and vniust yea and ministring other thinges that belong to the course of this present life But if he prouideth for his enemies also with so great care and prouidence how shall he neglect his faithfull ones those that serue him with their whole hart No no he will not doo it but he cheefely fauoureth and embraceth these in all thinges For euen the heares of your head saith he are all numbred Loe he manifestly affirmeth and proueth that God careth as well for the wicked as for the good that euery one doo receiue dayly large benefites from the prouidence of God Now Augustine in very many places commendeth and setteth foorth in like maner the largenes of Gods prouidence In his first book of Order he hath a number of thinges agreeable to this present purpose whē as throughout that whole woork he laboureth cheefely to this end to teache that all thinges are administred most dulye and orderlye by the prouidence of God in this world albeit many thinges appéere to be disorderly doon in mens matters Again writing vpon Genesis ad literam Book 5. Chap. 20.21 he commendeth Gods prouidence for that the father as christ saith Iohn 5. worketh vntill this time and as it is 1. Corinth 15 vnto euery seede he giueth a body at his pleasure to euery seede his own body for that also he moueth euery creture continually by his secret power and because according to the Psal 140. the fire haile snowe yce stormy windes and tempestes doo the will of God to be short for that he clotheth the Lillies and grasse of the féelde and gouerneth not only this vniuersall part of the world deputed to thinges mortall and corruptible but also the most vile abiect parcels of the same corruptible thinges The saide father expounding Psal 103. where it is saide That God bringeth forth fodder for the cattell hearbs for the vse of men taketh occasion to commend Gods prouidence and amongst other arguments propoundeth also that most graue and weighty one which Christ Math. 10. vseth where he saith that the Father hath respect to a cup of colde water giuen to one of the least of his Disciples and not only hath respect but also bountifullye rewardeth it But vpon those woordes also of the Psal 148. Fire and haile snow and vapours and stormy windes that fulfill his woord he proueth at large that euen the least and vilest thinges that be as the members of a Flea or Gnatte are not onlye firste formed of God but also fashioned without ceassing and stirred with a conuenient motion Further in his book 12. Chap. 4. de ciuitate Dei he willeth vs to consider with great aduisement euen those thinges that we iudge to be blamed as faultie hurtfull in creatures corruptible and voide of all sence and to looke narrowly vpon the secret power of Gods prouidence in them And in the 10. book 14. chap. of the same woork he hath these woordes All thinges that either Angels or men can perfourm vnto men are only and altogither in the power of the Almighty whosoeuer beleeueth not this is madde Certainly Plotinus the Platonist disputing of prouidence saith that it reacheth from the highest God whose beauty is vnspekable and past all