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	know_v	8,213	5	4.2899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19906	Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies.	Davies, John, 1565?-1618.; Davies, John, 1565?-1618. Mirum in modum.	1607 (1607)	STC 6337; ESTC S109347	39,757	86

Stearne be torne and Keele be split VVith Thornes he Hedgeth in his Minions VVay That if they tread awry they prick their feet So thus Hedg'd in they cannot go astray Or if they do their feet with Thornes do meet That make thē strait go right through sharp regreet But with the Reprobate it is not so Their waies are wide faire and smoth and sweet So that in all lose liberty they go Through VVorlds of Pleasure to a World of VVo. Thus is this Povv'r diuine to Grace connext For those that are to Glory preordain'd Yet by that Povv'r and Grace they stil are vext for want of Pow'r and Grace to haue refrain'd Some Synne which they perhaps haue intertain'd But touching the remorceles Reprobate This Povv'r to Iustice euermore is chain'd yea often Gifts of Grace through secret hate Do fat them vp for death in frolicke state Now on this Povv'r of his Almightines Hangs that greate Question in Religion For which so many with rare hardines Their Liuelihoods and Liues haue erst forgon But though Mens Faiths be diuers Truth 's but One. To vrge his Pow'r our Faith to strengthen still In that wherein his will is simply show'n We iustly may else do we passing ill To presse his Pow'r against his holy Will Hence may we take incoragement to giue with open hand to those that are in neede For supernaturally he can releeue Those that fast oft the hungry Soule to feed Sith they are rarely constant in their Creed But now alas this free Beneuolence Is shunned as a superstitious deede To offer as some weene the Poore our Pence We make an Idoll of their Indigence yet nought's more sure then that that Members dead That hath no feeling of his Fellowes paine So if this fellow-feeling once be fled From those that Faith professe their Faith is vaine And they in Death insencibly remain A faithfull Heart doth make an open Hand And in all harts an open Hand doth raigne For they by Reasons rule should most command That like God most releeue on Sea and Land Riches like Thornes laid on the open Hand Do it no hurt but gript hard wouud it deepe So while a Man his Riches can command He may command the World and safely sleepe For all men bound to him to him will stand And from all Wants and Woes him safely keepe But they whose hands are clos'd by Auarice Ly open to all Hate and Preiudice From this almighty Povv'r in deep'st distresse We fetch our Anchor Hope our selues to stay Where safe we lie though plung'd in wretchednes For well we wot we neuer can decay While neuer-falling Povv'r our Sterne doth sway And sith it 's mighty most in Clemency If wilfully we do not fall away We are secur'st in greatest iobardy Sith on that Povv'r alone we then rely All that GOD promiseth he hath a Will A willing will to make good euery way And what his Wil is willing to fulfill His Povv'r performes and so his Will doth sway Almighty Povv'r which freely doth obay Then none can feare his Promises can faile That his Omnipotency well doth waigh Sith as he wils that Povv'r doth still preuaile Then Crosse we both when we in Crosses quaile It that of Nothing onely with a Word Made this huge twy-form'd Fabrick which we see Can all assure that is by It assu'rd For what It wils it can what ere it be Who doubts hereof denies the Diety Then as we would not Athiests be in fact We must like God to all his Likes be free For though our Sanctity doth seeme exact If nought we giue nought is our holiest Act. For to beleeue alone God died for Man And not to liue as we in God should dy Our Faith is thus but an Historian Liuing to Truth and dead in Verity For Faith liues not if dead in Charity VVho speake like God and yet like Deuils do Speake Truth to their Damnation for his Eye That sees their VVords and Deeds are euer two Doth doom them by their words and damne them too Whose Povv'r doth muzzle Lions Deepes deuide Make forceles fire from scath to saue his Frends And none that euer on the same relide Had worse then heav'nly if vntimely ends For it in death from Death his Saints defends It from the dust of the obscurest Graue Doth raise to Glory What on It depends And from the deepnesse of the swelling Waue Doth lift to Heau'n all those It wils to saue In Summe sith nothing is impossible That good is to his all-performing Povv'r We should with Hope and Frailties Spectacle Which that Sea-damming Monster did deuou'r Depend thereon and so in Death be sure But now the greatest Taper in the Sky Doth like a Candle in the Socket dure Which seemes as it were at the point to die Then die a while dul'd Muse for Company NOw in the the resurrection of his Light That late lay buried in the Ocean Lake Arise dead Muse resume thy wonted Spright And once againe with Him thy Iourny take Through Heau'n to find him out that All did make yet knowes he more then he did ere create For all created Was when as he spake with Time whose Tearme had no eternall state But he knowes more then Time can circulate He knowes those Things that are not nor shal be And cals That which Is not as though it Were For in him Selfe he more then All doth see And thogh they be not there he knows them there That is he knowes them though they ne're apeare For sith his Knowledge and himselfe are One He knowes well what he can though will do nere So That may in his knowledg Bee alone That neuer shal Bee by Creation This knowes he simply by his Intellect As That which here shal be but in his might But That which he doth purpose to effect Is euermore existing in his sight For all is present to his VVisedoms Sp'rite And though of that That which Is not nor shal Be Can be no Notion so no knowledge right yet Creatures onely know in that degree But God knowes Notionlesse Essentially Those Things haue euer an vn being Beeing which in his Vnderstanding onely Bee And neuer obiect made to his All seeing But Them he intellectually doth see As though they were yet are but virtually As Pictures are in Painters Fantasies Although they neuer make them actually Só without Notion sith all in Him lies These are in Him as Thinges he could deuise So then we must obserue a difference Betweene the knowledge of what once shall Be And that which shall not for as t' wer by sence God sees the first the last he doth not see But as they are in Possibility Yet some may vrge what truth can be of Those That ner'e shall be Yes They with truth agree That truely are in Gods pow'r to disclose So in that Pow'r with truth

fainting sincks for feare to sinne Then here an End before an endlesse End Sith we may lose if more we seeke to win And what is done we meekely do commend To mortall Saints to vse refuse or mend FINIS He that loueth purenesse of hart for the grace of his lippes the King shall be his Friend Prou. 13 11. GOod Preachers that liue ill like Spittlemen Are perfect in the way they neuer went Or like the Flame that led Gods Children It selfe not knowing what the matter ment They be like Trumpets making others fight Themselues not striking stroke sith liuelesse Things Like Land-marks worne to nought beeing in the Right Like well-directing ill-affected Kings Like Bels that others call where they come not Like Soape remaining blacke and making white Like Bowes that to the Marke the Shafts haue shot While they themselues stand bent vnapt for flight For where their Wordes and Works are not agreed There what they mend in Word they marre in Deed Blessed be the mercifull for they shall obtaine Mercy Math. 5. 7. WHat wit hath Man to leaue that Wealth behind Which he might carry hence when hence he goes What Almes he giues aliue he dead doth find But what he leaues behind him he doth lose To giue away then is to beare away They most do hold who haue the openest Hands To hold too hard makes much the lesse to stay Thogh stay there may more then the Hand commands The Beggers Belly is the batful'st Ground That we can sow in For it multiplies Our Faith and Hope and makes our Loue abound And what else Grace and Nature deerely prize So thus may Kings be richer in their Graue Then in their Thrones thogh all the world they haue a Exod 33 23 b Iob 36 29 c Psal 86 8 * Head and Hart * god * Iames 1 7 * Psal 5. 8 * Psal 107 23 24 25. 26 * god only is true and eue ry man a lier * God can haue no proper name for his nature * From God to God * Gods Properties and Attributes are one and why * There is no passion in the Deity God is good gratious wise c onely by his simple Essence Gods actions are tyed vnto his properties Wisedome Iustice c. are substantially in God but in man accidentally God is a supernaturall nature * Prou. 16 4 * Maniches * Angels wer not without iniquity * Ioel 2 13 * Exod. 34 6 7. * Moses a Mercifull gracious flo to anger and abundant in goodnes and truth compared with not making the wicked innocent visiting of in iquity Simil. * God * christ Iesus the God of grace * God is charity * Obediah 1 4. * Psal 113. 6 * Dy reprobates * Man is said to be man in respect of his forme which is his Soule a Acts 17. 28 * 2. Pet 1 4 * Do vertuously * God is the Soule of the World not fomally but effectually * Heb 1 2 * That which is made in time is made before and after some time therefore the World was made neither before nor after but euen with time * The partes are euer before the whole in na ture and order * Ierem 23 24 Obiect * Compounded of Being and Essence Ansvv * God * Alpha and Omega Reuel 1 ● * There is a created and an vncreated Eternity Obiect * Christ our ghostly head * It wil cause true penitency or desperation * Heauen * Pride * Christ. * The Diuel cause of mās fall * Exod. 3 14 * All are con cluded vnder sin that God might haue mercy vppon all * In him is no darknes * God and Man * God onely wise * Rom 1 20 * So are Wee moued to from God * Gen. 1 2 * Heb. 1 3 * Heauenly mantions * Gen 1 * God 's will and power are equal yet there are ma ny thinges in his power which ar not in his vvil * Infinite wis dome directs infinite power * Gods Wil limits his vnlimitable power * In respect of the reach of our capa city * In God is true moste compleat felicity * Edward Richard the second * The best is a Brier * The obiectiue Beatitude is the chiefe blessednesse * Diuine mer cy is as great as gods diuity * His ovvne properties * Simple pure nesse wil brooke no mixtion Obiect Answ. * Their will and power are one * Equall in Essence Take away Gods proper ties or Persons take away his Diety * That is actu al or ordinary power * From all eternity * Personall propertis are not common to the Diety * Their inter nall workes differ not but in manner of doing Nota. * Gods eternall Workes are euer one the internall diuers in māner of doing Prou 15 27 * They fight with God that pry further into his secrets then hee woulde haue them a Gods glory and goodnes is most inexplicable * As far forth as concernes our Soules welfare * No Creature is capable of omnipotence Simil * Manasses Nabuchadne zer S. Paule * Stroke is an action of much indulgence strike of much anger * As he cannot eate drink grow sleep or any corporal action for he is a most pure Spirit yet is there in him nothing but substance a Something 's impossible to be done by omnipotence * To do vnright ly is great infirmity * The scriptures God hath tyde his omnipotency to two thinges to nature for orders sake and to bis word for his promise sake * Noah a preacher of righteousnes * Psal. 3a 9 * Gen. 1 12 * Man might haue beene made more perfect accidentally but not essentially * Or any other Philoso pher * Curiosity * By Sin cam Death and Feare * Infinit wise dome can do nothing with out like reason * Gods will and suffrance are neare of kin * All creature * ●en 2 17. * To greeue for siune is a ioyful sorrow * Reuel 35. Simil. * a yet we must not do euill in any case that good may come of it but when vnwillingly it is committed drawe good out of it b It s better to say that impossibilities canot be don then that God cannot do them * God doth often change his open sentence but ne uer his secret decree for the sentence is euer condicionall a Ezechias * Yet both vvils are one in effect for the iudgmēt against Nyni ute vvas condicionall as are all Gods threats if it did not repent * God simply good cannot vvill euill sim ply * Rom. 9 19 In a diuerse consideration God wil● diuersly Gods will is the rule of Iustice. * Abraham 2 Sam. 16 5 Two thinges to be noted in Synne Simil. * We are con de mned for violation of Gods reuealed will * All confusi on springs from sinne * London * Therefore I will make thee sicke in smiting thee make thee desolate because of thy Syns Micha 6 13. * Make Anarchies of Monarchies * Hosea 2 6 b Eccles 12 * It is Godes grace to punish his chil dren in the World least they should be condem ned with the World Rom 9 18 1. Cor 12 11 * Reall presence From Gods power wee may take encouragement to be liberall to the poore Simil * Prou 11 24 * God is infi nite in truth Heauen Earth * Our praiers are turned in to sin if wee haue not cha rity a Dan 6 16 b Exod 14 25 c Dan 3 25 d Iohn 15. 15 * Ionas Sol * God knows more then he euer did or wil make Whatsoeuer god means to doe he seeth as on from all eternitye * Things which onely Bee in Gods vnderstāding or powr haue an vnbeeing beeing Nota. The thinges which God knowes must be infinite like his know ledge * Psal. 147 4 * Math 10 30 Luke 12 7 * Iudas a God is a Mirror wher in al thinges are seene Ill hath no notion to know it by * Whatsoeuer is ordinarily by the vnder standing perceiued is per ceiued by no tions * Gods prouidence wer imperfect if he knew not perticular things * Nothing is contingent with God God hath set two second causes in the world to pro duce all effects * We are vndone by ill-doing * Gods fore knowledge foreeth not our wils Simil. Simil. * Eph 1 8 * God 's prescience cau seth not our Actions * Simply * God moues vs well But being Lame in our affecti ōs we moue ill Simil * 1 Ioh 4. 13 Willing suffe rance is gods will * God doeth wil sin as it is an act where on to showe his diuine goodnesse ei ther by Iustice or mercy * Touchinga the intention No discourse or motion in the wil of God * The transgressors of Gods reuealed will keep his secret wil * a No cause of gods wil but his meere good pleasure God by one act of willing wils his glory our confusion Simil. Simil. * S. Paule * Will exceeds power heerein * The church millitant

they still repose For sith his knowledge is indefinite To Things indefinite it must extend And sith his Pow'r can make Things infinite He needs must know them sith he knowes the end Of All that on his endlesse Pow'r depend But all that is or euer shall be made Is finite then his knowledge must transcend Their highest Reach as Reason doth perswade For it is infinite and cannot fade ONE is an Vnity which can extend To Numbers infinite if multiplide For eu'ry Number doth thereon depend Then if that Vnity did know how wide It could extend it knew the rest beside Man in Conceit can multiply this One To Numbers infinite for such abide Still subiect to increase by Vnion Then God must know past limitation He knowes distinctly and in generall For knowledge indistint imperfect is He counts the Starres by their names them call Numbers our Haires knows when one we misse Then must his knowledge be distinct by This. He in their Causes sees Contingent Things Yet nought's contingent to that sight of his For he that all in All to Being brings Must hatch them ere they Be beneath his Wings In him that did betray the Lord of light It was Contingent sith in him it was To do or not to do that damn'd dispight But God did in himselfe as in a Glasse Past Time see It in Time should come to passe Then in the second and Contingent Cause Contingently he knowes but if it has Relation to his preordaining Lawes Necessity it on the Action drawes Then must he needes knows Ill aswell as good But Ill is nothing but a meere Defect Which hath no Notion by a Likelihood So nought can know the same in true Effect And nought to know Gods knowledge doth reiect Then Ill is know'n by good as death by life Though by no Notion it can Sence direct For though Ill nothing be t is still at strife With Goodnesse so this knowledge still is rife God knowes not Euill by receiuing in A Notion to his Mind which knowes not so For if he so should do so should he sinne But sith he knowes himselfe he Ill doth know By his owne goodnesse so knowes Ill his foe But if by Notions he did ought perceiue Thē that perceiu'd those Notions needs must show So should he more then erst before conceiue And so might be deceiued and deceiue But his high knowledge is the Cause of all Then must it before All Actually His Prouidence could not be generall If ought there were he knew not specially But he knowes All from all Eternity Then must he needs know Ill that all doth mare By his owne goodnesse most essentially But if that Ills do stretch themselues so farre To yeeld such knowledge more then nought they are This knowledge knows together what it knowes So doth it not augment much lesse decrease Himselfe the Medium of his knowledge showes The state of Things at once not peece by peece As men do know their knowledge to increase Then is his Knowledge firme ●● as infinite And can no more be chang'd then it can cease So to his vndeceiueable fore-sight All Haps on All inveitably light If so it seemes this Knowledge doth impose On all Mens Acts a meere necessity Not so for his fore-sight doth not dispose The wils of Men nor lets their liberty But what they do they do most willingly Though second Causes by their natures course Make vs to do some things vnwillingly Yet Gods Fore-sight doth not those Causes force No more then ours makes great Loads lame an Horse So Gods fore-knowledge may two waies be wai'd First as he did foresee what ere should Be Last as his fore-sight in his Will is staid And so his fore-sight is his Wils decree Which must be acted of necessity So al Things of necessity are such Though they be such perhaps condicionally For God doth moue them but by natures touch So moues them as they will lest She should gruch Two Causes in the World his Pow'r hath set To Cause as second Causes all Effects The first are certaine and Effects beget As certaine As the fire with heate affects The Sunne giues light and so of other Sects The later Causes are indefinite And their Products vncertainly respects Those are Contingent and extend their might Vnto Mens Wills and Actions wrong or right Now though Gods fore-sight ioyned with his Wil Be such as by no Pow'r can changed be Yet we thereby are not enforc'd to Ill But meerely do it of our owne decree As mou'd by nature to Iniquity Yet can we not do other then we do If it we waigh as God did it foresee And so foreseeing iustly willd it too For what he doth he iustly may vndo Say we fore-knew the nature of a Frend Would credit vs in all that we should say Should our fore-knowledge so his nature bend As it were bound and so must needs obay It hauing liberty itselfe to sway Not so no more doth Gods Foreknowledge force Mens Wills against their Nature any way But still their Wils by Nature haue their Course yet nought their Wils from Gods will can deuorce For as we freely in a Ship do walke And yet our walking hinders not her Way But holds her Course welstir'd and Le ts doth balke Till she arriues where shee 's designd to stay By him whose Goodes she safely doth convay So in the surest Ship of Gods DECREE Wherein we saile and cannot fall away Though our Will crosse the Course yet cannot we That Course auert but needs must with it flee And as one hauing fastned a Boat Vnto a Rocke hales at the rope to draw The Rocke to him yet so himselfe doth float Vnto the Rocke vnmou'd by Natures law So we being fast to That which God foresaw Do striue to pull his Purpose to our Will yet are we driv'n therby as by a Flaw Vnto his Purpose which is * stedfast still So though we seeke our Wils we His fulfill But though Man workes as of necessity According vnto Gods most staide deeree yet workes he at his Natures liberty And so he workes as being bond and free Both which Gods wisedome could not but fore-see So then he might Mans nature haue restrain'd From working ill but then it bound should be For though Mans Workes to Gods Decree are chain'd yet workes he by his nature vnconstraind Then though he knows from al eternity What we would do that caused not our Deede But what he wil'd impos'd necessity Vpon our workes who works as he decreed Which Works his practicke knowledge do succeed His Will and Knowledge then is cause of All At once For all at once from them proceed Sith in Him nought we first and last must call But He is all One Cause in generall Then in this fearefull Sea which we be in we must beware two Rocks That is to wit we must make God no Cause