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	faith_n	justify_v	5,380	5	8.8463	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80868	Soveraign omnipotency the saint's security in evil days Discoursed and concluded from Rom. IV. xvii, xviii.	Crompton, William, 1599?-1642.	1682 (1682)	Wing C7032A; ESTC R231868	61,231	175

Soveraignty of Christ comes next to be Considered viz. Calling things that are not as though they were An Effect or peculiar Property of the Deity whereby God with special Reference to Christ the Son who appeared to Abraham and in wh●m he believing was justified is described The words are few the Sentence short and hard to be understood not how it is a ground of Faith that easily follows but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be in the Divine Understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the God of Truth should Congruously and truely call things that are not as though they were this is difficult to conceive For the Clearing and Opening of it to the weak Capacity of man some have and may provided it be done with Reverence Sobriety and Reference to the Scripture chiefly for we cannot speak of God but as he hath spoken of himself take Occasion to discourse 1. Of the Infinite Essence Comprehending and Representing all that ever should have being to the Divine Understanding 2. Of the Infinite Presence and drawing together the whole Succession of time as if present not Imaginarily but really and Coexisting with all time I am that I am i. e. The Absolute Being the Independent and first Original of all Essences Jehovah the Alpha and Omega But while they have gone about in their own words to bring this Infinite Mystery under mans finite Capacity they have left it more Obscure I conceive it safer to be Contented with Scripture Phrases not as Moulded this or that way by humane Reason but as they lye in the Text viz. in Vniversalibus Large and General Expressions and not descend to curious Particulars rather falling under an awful Adoration and Beleif than an exact Extrance on any such Subject beyond what we may be assured is Revealed This is to be wise to Sobriety Especially Considering First Our great Apostles Admiration Rom. 11.33 O the Depth of the Riches of the Wisdom of God! where observe a Difference between Wisdom and Knowledg Knowledg is of things to come though Inconvenient and Disallowed Wisdom of things convenient and approved As the excellent Dr. Twiss Contr. Jackson hath noted And also his Imposed Silence 2 Cor. 12.4 His unspeakable words not Lawful for any to utter It is not for you to know Acts 1. Secondly The rash and presumptuous Adventure of some School-Divines who affecting Novelty and Obscurity deliver things hard to be understood if not Impossible to be so about the Divine Attributes those scorching and Peircing Beams that others may fear to hear or read Such curious Pries there have been into this Ark and Cabinet of Gods Secrets not measurable by the line of Humane Reason or fashionable by the Plummet of any Created Understanding And therefore we should still cry out with that great Doctor of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Considering how difficult a Passage it is Nature helps little and God hath spoken little of himself How dangerous is it to Err Homo sum non Intelligo secreta Dei Investigare non Audeo hoc ipsum Temeritatis genus est saith Salvian Lib. 3. de Guber Dei And it was a grave and serious Speech of Seneca worthy the Consideration of the greatest Divines Nunquam nos Verecundiores esse debemus quam de Deo Agitur It should not seem strange if strucken with those Rayes which dazle the Eyes of Seraphins we yeild to his Greatness and discourse in the Secret Mysteries of the Scripture with great Moderation and take heed that neither our Thoughts nor Tongues proceed any further than the Bounds of Gods word do extend We should be willing to be Ignorant where our great Master would not let us know And Nescire velle quae Magister maximus nos scire non vult Erudita Inscitia est as Scaliger hath expressed it To all which I shall add that weighty Consideration of Renowned Calvin who Lib. 1. Instit cap. 13. Sect. 21. Speaks to this Effect How may the Mind define the Immeasurable Essence of God unseen and therefore with Moulin Haec Perobscura sunt et iimide et Religiose Tranctanda I shall therefore in handling this Text before us do as Men use to do in great Rivers or deep Waters keep close to the shoar and Labour to have firm ground to walk by both in Explaining and after in concluding those plain Truths thence arising most useful for us For Explication we may take Notice of three things 1. The Subject implyed He the Messiah the Mediator Christ was he that appeared to Abraham Christ it was in whom he believed He gave being to things that had no beings in the Creation He blew the Universe into an Existency by the Breath of his Mouth and by his Fiat reared the Heaven and Earth with all therein and he preserveth them in being and Restoreth them in and by the Resurrection An Invincible Argument of Christs Divinity against the Arrians and Servetians with other Enemies who will not that Christ should Reign over them and will not Honour him with any personal Existence till he was born into the world of the Virgin-Mary they not being able to bear so Resplendent a Light have endeavour'd to obscure it by the Fumes of their Brains 2. The Work Call Taken especially three wayes in the Holy Scriptures And so 1. For the Knowledge of God Isa 42.6 I the Lord have called them in Righteousness Chap. 43.1 Fear not O Jacob I have Redeemed thee I have called thee by my Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocavit is used in both Texts And so in the 147 Psal 4. He telleth the Number of the Stars he calleth them all by Name And this either of things in Act that have been or shall be called Scientiam Purae Visionis or of things Possible Called Scientiam pro Sim●licis Intelligentiae so far as they are knowable 2. It is taken for the Power of God ●alling i. e. Causing not only things ●hat have no actual Existence to ap●ear as being but giving them be●ng in time So in the Creation he ●alled for Light Fiat and there was Light and so of other things he calleth them into being by his Noble and Divine manner of working which the Scripture calleth Creation bringing them from not being to a being producing the matter of which they consist preparing and sitting it as now it is Investing it with all those Forms and Admirable Qualities or which all the Motions of their Nature do depend And else-where it i● said he called for Famine and the Sword i. e. he Commanded and Effectuall● Caused them Psal 105.16 Jer 25.29 3. It is taken for the Manifestatio● of both in dispensing Means and di●posing his Creature according to th● Right and Dominion he hath ove● them as Creatures Rom. 8.30 9. ●… I will call them my People which were ●… my People c. 3. Here is the Effect of this Wor● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Things that are ● as though