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	reason_n	7,423	5	5.8303	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06068	Two godly and fruitfull treatises the one, vpon the Lords prayer. The other, vpon the sixe principles. Both penned by that learned man, Paul Baine, sometimes preacher of Gods word at S. Andrewes in Cambridge.	Baynes, Paul, d. 1617.	1619 (1619)	STC 1649; ESTC S115503	46,776	286

power is sin but also to call on them or trust in them as being some secondarie diuine powers although inferior to God The Angel-worship among the Colossians did not defer thus much as if they had bene the chiefe diuine powers and yet is condemned Nebuchadnezar did not enact that he should be worshipped as the highest God yet because he would haue honour in some degree diuine Daniel did decline it as flat idolatrie Againe this distinction with which they would salue their fact may be turned vpon them as making against themselues For therefore these may not be called vpon neither may be trusted to religiously because they are secondarie workers of things vnder God who is the principall agent Secondly we see what may confirme vs in assured hope to receiue our requests namely to thinke that God hath the kingdome ouer vs that he is powerfull and glorious There is a respect betweene Kings and their people which bindeth them mutually one to another Hence it is that we promise our selues protection maintenance in our life the benefit of subiects from them because we are their subiects and they haue the kingdome ouer vs. That God who by reason of this obligeth sinful men to seeke the weale of all their people because they haue receiued a kingdome ouer them himselfe will not faile on the same ground to procure all good to vs who liue vnder the regiment of his grace Yet because it is not enough that God should haue the regall authoritie ouer vs vnlesse he had the power also of working all things for our weale therefore this is ioyned Thine is the power What were subiects the better to be vnder a gracious Prince but weake hauing as short hands to do them good as a large heart to wish it them So should it fare betwixt God and vs if he were not almighty able to subdue all things to himselfe our faith were shaken For we cannot expect the treading of Sathan vnder our feete the quickning of vs in our soules to euery good worke the iustifying the protecting of vs we cannot expect these things from one who hath not all power Thirdly had God the right to helpe vs had he the power also yet were it a thing that made not for his glorie respected not the aduancement of his honor our beleefe might wauer which now it need not do it being Gods honour to performe all good things for his chosen Honor is with men the spurre of actions haue men right and power to effect this or that notwithstanding if it conduce not to their honor and glorie they will not moue a finger to it But now there is nothing that wanteth to our assurance while we know that we are such to whō God hath right such for whom he hath all power such whom to protect and blesse with all things spiritual and corporall is his great glory The case standing thus how can we doubt of receiuing the things we aske at his hand in the Name of his Christ Amen True it is we thus flie to thee ô Lord be it according to our desire An asseueration wish or expressing of earnest longing to obtaine all the things in this prayer aboue named A TREATISE VPON THE SIXE PRINCIPLES Written by that faithfull seruant of God Maister PAVL BAINE sometime Preacher of Gods word at S. Andrewes in Cambridge ANCHORA SPEI LONDON Printed by Richard Field for Robert Milbourne 1619. THE FIRST PRINCIPLE Question VVHat dost thou beleeue concerning God Answ There is one God Creator and Gouernor of all things distinguished into the Father the Sonne and the holy Ghost All necessary knowledge which man is bound to know may be reduced to two heads The knowledg of God Iohn 17.1 This is life eternall to know God and the knowledge of himselfe heathens acknowledging their nosse teipsum the chiefest wisedome Now the knowledge of God is first in order as who is the first sampler after which man was created for we were made after his likenesse as also in whose affectionate knowledge the blisse of the creature consisteth Concerning God three things are set downe to be beleeued first the vnitie of his diuine nature secondly his operation or working without himselfe thirdly his distinction of persons For the first beside the euident testimonies of Scripture on which our faith is builded we may by reason demonstrate this truth First to vnfold it then to prooue it God is one not in beginning and kind in which regard all men may be said one nor in consent as the multitude of beleeuers were said one Act. 4. But one in nature the spirituall essence of God which is eternall knowing all things past present and to come almightie c. being but one and no more in number as this elementary lightsome body of the Sunne is but one so that spirituall nature of God which is a light to which is no accesse is but one singular nature which is not nor cannot be multiplied Sound reason teacheth that God is infinitly perfect aboue all that man can imagine but were there many gods that had euery one seuerally their diuine nature as there are many men and Angels that haue seuerally their distinct humane and angelicall natures in them then we might conceiue a more perfect God then any viz. such a one as had in himselfe the perfection of all the other This therefore doth teach vs how to conceiue of the diuine nature not as the heathens did who thought it multiplied as the nature of other creatures but as of one singular essence which admitteth not any other by it as hauing it in selfe all perfection which can be found in the diuine nature Secondly we see hence the incomparable vnity which the Father Sonne and Spirit haue as who haue euery one the selfe same nature To this we must looke that we may in our owne measure expresse it in being of one heart thinking and affecting the same things Father I pray thee that as thou and I are one so these may be one one mysticall person The second thing is his working without himselfe that is his voluntary bringing forth the whole creature visible and inuisible in nature and being different from his owne For as man and woman do some works within their owne nature as propagating their like some without as build houses make other artificiall deuices so God hath his worke within his diuine nature as the eternall begetting of his Sonne breathing of his Spirit as also his workes without his nature such as he doth voluntarily of his owne accord hauing had libertie of will not to haue made them or otherwise to haue framed them then they are Now first he is said the Creator which implieth two things First his giuing a being to all these things we see and to all spirituall natures which are not seene with the eye when they were not at all in the nature of things Nothing can make it selfe and therfore as seeing goodly buildings