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
A61500	Three sermons preached by the Reverend and learned Dr. Richard Stuart ... to which is added, a fourth sermon, preached by the Right Reverend Father in God, Samuel Harsnett ...; Sermons. Selections	Steward, Richard, 1593?-1651.; Harsnett, Samuel, 1561-1631.	1658 (1658)	Wing S5527; ESTC R20152	74,369	194

Indeed it once stood as a Book open wherein it pleased Almighty God to impress the visible Characters of his Sons Resurrection but now the chief leaves are perished For as I shewed you this Truth was written in the Linen-cloaths so that now it may almost be said of this testimony as before of Christ himselfe Surrexit non est hic that 's gone too for it is not here VVhence Gregorie Nyssen hath confessed ingeniously that he returned from the Sepulchre the very same man he came without any either abatament or increase of Faith 't is in his Oration Of them that go to see Ierusalem And indeed what needs so painfull so dangerous an Expedition For Faith hath her eyes too and as the case now stands The best way to see the Sepulchre is to believe the Gospel a Truth able to supply what either Art hath altered or Malice defaced VVhat needs that place inflame devotion his heart 's of stone that melts not to think upon the Grave and he is worse then dull who then frames not as many pious thoughts as he here reads circumstances Christian believest thou the Scriptures I know thou belivest Come see the place where thy Lord was layd Consider his dead Corps were there once inclosed and then think they were thy sinns that slew him The nails had no power to pierce nor the Speare to wound him had not they beene sharpened by thy transgressions 'T was the Stoicks meditation upon an Earth-quake only Ingens mortalitatis solatium est Terram quandoque videre mortalem T is a strong comfort against the feare of mortality to think that the Earth it selfe may become mortall But I shew you a more weighty incouragement t is a small thing to have the Earth a Partner behold here he lay dead who was Lord both of Heaven and Earth Remember the Grave lay ordered in a Princely fashion it was the first honour which ere the world did thy Saviour it was to teach thee that Death is the beginning of thy chiefest Glory that thou mightest hence learne to neglect this Conqueror and rather to imbrace thy captivity then to feare it For it is thy advantage to lose and thine onely way to triumph is to be overthrown Dost thou think it disgracefull that this Place shewes thy Saviour was once mortall or seemed he then overcome when he here lay buried my Text informs otherwise He reigned even in the arms of Death and was the Lord though in his Sepulchre which is my third part The Person enclosed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he was still the Lord What Dead and yet the Lord too did his power out-live his life or could he then rule others when he had lost himselfe If he yet lived why did they then intombe him if he was vanquished by the Powers of the Grave how was he still the Lord Why thus Because his Corps was then personally conjoyned with his Divinity for so inseperable was the hypostaticall union that Death it selfe could not unloose it She might perhaps have full power upon the Son of Mary but not against the Saviour of the World she might for a time destroy the Man but not the Mediator A Truth founded upon the first Principles of Christianity for so our Creed runs I believe in the Son of God who was crucified dead and buried If it be true a God was buried then still was the Corps joyned to the divinity otherwise the Sepulchre had contayned the Man Iesus perhaps but not Christ the Lord You know to be dead and buried are attributs proper to the body only and yet the Christian Faith hath taught us to say Deus mortu●s Deus Sepultus it was a God that died and a God that was buried VVe must confess then that these extremities could not violate the hypostaticall union for it is by vertue of this conjunction that we truly apply those things to the whole person of Christ which indeed do properly belong but to one nature only True if he were not a man how could he then here lye buried And if he were not still the Lord whence had he power to raise himfelfe againe yet so he testifies Destroy this Temple and I will raise it up in three dayes Iohn 2.19 were he not a Man he could not have here layn dead were he not then the Lord too he could not hereby have merited for the person must needs be infini●e who was to give satisfaction for our boundles● offene●s Both Churches have subscrided to this Conclusion For the Greeke Damascen in his third Book of the Orthodox Faith at the 27. chapter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Although he died indeed and his body was then divided from his soul● yet his Divinity remained still insep●rable both with his soule and his body S. Austin for the Latine in his 14. chapter Contra Felicianum Sic in Sepulcro carnem suam moriendo non deseruit Sicut in utero Virginis connascendo formavit As Christ made his flesh in the Virgins Womb so he did not forsake it in the Sepulchre he was there said to be born and h●re to dye with it But was his Corps still joyned with his Divinity why then moved he not why did he shew no signes of life Is there more power in a Soule then in a Diety Can that quicken a body and cannot this inliven it That he still lived I deny not for my text cals him Lord whilst as ye● his Grave inclos'd him He lived Vitam Personae for that must be perpetuall yet not Vitam Naturae as Biel hath it upon the third of the Sentences the 21. Distinct and no doubt his Divinity was able to supply the life of Nature For in him we live and move and have our being Acts 17.18 Notwithstanding where that doth personally reside it doth not streight follow that the actions of a Naturall life must needs be there No there is a great difference between a Soule and a Deity the Soule is a necessary Agent and in what body that is there must be Life the Deity is Voluntary and works nothing but what it pleaseth It might have give● motion to the Corps of our Saviour but it therefore would not lest perhaps the Disciples might have imagined that their Master had rather feigned a death then suffered it And therefore that admirable ejaculation My God my God c. is not so to be understood as if our Saviour had then feared the loss of his Divinity for it would thence follow that the God-head then left him when he was yet a live because his complaint runs in the Praeter●●nse Thou hast forsaken me S. Austin is far more orthodox in his 120. Epistle at the 6. Chapter In eo derelinquitur depr●cans in quo non auditur He was therefore only forsaken because he wa● not heard when in the anguish of his Soule he poured out that sad Petition Father if it be possible let thi● Cup passe from

like a Giant and like a mighty man to run his race yet D●us dedit legem God's word is his list and in his greatest swiftness he never passed it God himselfe being infinite and having no bond hath made himselfe finite and put on his list Cinxit se cingulo veritatis Isa 11.5 He hath bound himselfe in the girdle of Truth and in his greatest might he never broke it Only man o●t of wantonness broke his bond in Paradise the Garden would not hold him and so he put God to his second bond his Oath and if that will not hold him there is but a third in the Epistle of Iude Vincula tenebrarum Bonds of darkness and they shall surely hold him for they have held stronger then he the Angls of disobedience and do hold them sure against the day of wrath I will then shut up this poin-with the Counsel of S. Ierom Si non obedii mus promittenti Deo at credamus Iurant Deo If we will not believe God when he promiseth us life yet let us believe him when he sweareth by his Life that he wisheth us Life least wee provoking him to anger he sweare in his Wrath wee shall not enter into the Kingdom of Life The second thing in the form of the Protestation was the manner of the Oath that it pleased Almighty God to swear By his Life and this doth teach us the certainty of the truth of the Protestation If he had sworn by his H●linesse as he did to David Psal. 89.34 it was taken exception against Ezek. 18.29 If by his Truth as Psal. 89.48 it was doubted of Numb. 14.11 How long will it be ere ye believe me If by his Omnipotency as he did to Abraham Gen. 17. it was called in question Psal. 78.20 Can God prepare a Table in the Wilderness But his Life was never doubted of as a thing above all challenge and exception and therefore it pleased the Almighty God to choose his Life to confirm his Truth As I live saith the Lord I do not delight in the death of the Wicked When we swear we swear by an higher Heb. 6.16 and man's wit cannot devise a higher or more pretious thing then Life Satan knew it well in the 2. of Iob Skin for skin saith he and all that a man hath will he give for his life health wealth Lands Liberties Honour Possesions Dignities Learning Wit Memory A man will strip himselfe of all to save his Life This was the Egyptian Oath By the life of Pharoah The Heathen's title to their Great God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Liver The first Begetter The first Mover and there they made their stop And so it pleased the Almighty God to stop here and making it his rest as a thing most clear to all Nations of the World that as verily as they did see know and confesse that there was a God in whom they lived moved and had their being so verily should they say and profess that he was a God of the Living and not of the Dead and that he delighted not in Dead but in the Living As I live saith the Lord c. And so much of the form of the Protestation The matter of the Protestation I told you was absolutly Negative and it issueth into five branches to be severally touched The first I delight not in death I will not idle away the time in an empty discourse about the severall Translations of the original word Vatablus translated it Non cupio I wish not the Sep●uagint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I will not the common Translation Non desidero I desire not Tremelius Non delector I delight not whose conceit I follow So of Death it is taken so many way● a man cannot miss it what way soever he take but there is but one way to the Truth and that is plain Mor● ad Gehennam not Gods but the Divel 's high way leading to destruction and so God neither likes the Journey no● the Journey's end I touch my first branch I delight not in Death If God had spoken no more words but these As I live I delight not and any man of mean wit had been bidden to put to the rest that man by his mean wit would easily have guessed at Death for there are no two things so opposite as Life and Death and it is plain God in his wisdom made choice to swear by his life to let us see how far at ods he is with death Fire and Water Light and Darkness Heaven and Hell God and Satan can stand nearer together then Life and Death and therefore we read in the first of Iob that God would abide Satan standing at his right hand in Heaven but of Death we shall never read of him in Heaven but upon a Horse posting from the presence of God and to shew how little God liketh him his mounting is with the meanest too or like himselfe I saw a pale horse in Heaven saith Saint Iohn and he that sate upon him his nam● was Death Apocal. 6.8 Now as God is all light and in him is no darknesse at all so he is all Life and in him is no shaddow of Death at all And therefore if King David could truly say of the wicked that he hateth the wicked with a perfect hatred because there was nothing like unto him in them God may trulier say and swear of Deat● that he hateth him with a perfect hatred because there is nothing in Death like unto him And indeed how can he but hate him the Father of Lights the Childe of Darkness the Prince of Heaven the Sergeant of Hell the Maker of the world the Marrer of the VVorld Glory Ignominy Beauty Deformity Honor Shame Majesty the Urchin of Hel and companion for worms and rottenness There is a true saying of our Learning Facilius est destruere quam astruere It is ●asier to pull down then to build up againe Yet as easie as it is S. Bernard hath wisely observed That God is quick in making slow in marring Cito struit saith he Tar●e destruit He was but six dayes in making the whole world and he was seven dayes in destroying one City Iericho And this marring quality that this age so much glories in as it loves to be called after that name is it that made God so far out with Death as it seems he hates him worse then Hell Hos. 13.14 O Mors ero mors tua O Inferne ero morsus tuus O Death I will be thy death O Hell I will be thy sting The Author of Life cannot become Death if he would but yet he threatens that he will become that he cannot rather then Death should be what he would not And it is clear that God is far enough from delighting in Death The second branch of Gods protestation is I delight not in the death of man God had an Image before all Worlds for he had his Son the ingraven