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	reveal_v	5,457	5	8.8529	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29667	The nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the Right Honorable Robert Lord Brook, in a letter to a private friend ; by whom it is now published for the publick good.	Brooke, Robert Greville, Baron, 1607-1643.	1641 (1641)	Wing B4913; ESTC S103446	48,160	214

Argument further cleered by more objections propounded and answered p. 17. CHAP. V. The whole Soule and truth in the Soule are one p. 21. CHAP. VI All things are this one light or truth shining from God p. 26. CHAP. VII How unity is all in all things p. 31. CHHP. VIII The nature of Habits p. 45. CHAP. IX The difference betwixt Knowledge and affection discussed p. 59. CHAP. X. That all the severall and particular actings of the soule are this one light and truth p. 81. CHAP. XI An Objection answered in which the nature of time and place are touched p. 88 CHAP. XII Another Objection is answered drawn from the falshood in the working of the soule p. 109 CHAP. XIII Discovering the consequences of this position that All things are one Truth p. 114 CHAP. XIIII The benefit which Knowledge and all Sciences receive from this assertion p. 123 CHAP. XV Confusion in the knowledge of Causes discovered and redressed by this Vnity p. 133 CHAP. XVI The unhappy fruits of Division in other parts of Learning made manifest p. 146 CHAP. XVII A Recapitulation of former instances with some additions of a question or two more p. 160 FINIS * Areopagus for such were the orders for all Pleaders there Aristotel Rhet. lib. 1 Lucian in Anachars * with such Iuno assay'd to kill Hercules in his cradle as the Poets say Matth. 24. Apocal. 20 Dionys. de Divinis Neminib Epist. ad Dionys. See Plato's Parmenid Timeus * Mat. 24. Rev. 20. Expounded in another Treatise * 2 Cor. 2.16 * Veritas in sundo putei Democr * Ioh. 14.6 * 1 Cor. 1.23 Iob 38.2 * 1 Cor. 8.2 A double errour in searching of truth * Rom 10.8 The Vnderstanding or Truth there under two notions An argument proving the nature of the Vnderstanding to be Truth Vitaest in se reflectio Sen. Epist. Life a higher degree of light The eye by the presence of the soule made able to see light Most call the understanding a faculty Three notions requisite to the constitution of every Being The understanding as a faculty affordeth not these 3. notions The understanding is not the subject of truth Marti l. 5. epi. 53. The understanding receiveth not truth from the soule Not from any creature Not from God Deus agit á centro in circumserentiam In spirituall giving and receiving there must be a metaphysical union Iohn 1.5 i Doct. of Syn. Dort p. 25. lin. 12 Neither a quality permanent nor an act immanent unless they bee made inherent in the soul and the latter also produced by it can be said to be given to the soul To receive light is to be light If you make the understanding light you have the three notions which make up every Being 1 The 4. viall mentioned Rev. 16.8 is the thing emptying and emptied upon it selfe Nay in all things Agent and Patient must bee one to him that considers No Being but it is the thing receiving received The vanity of that question Whether the soule be continens or contentum discovered The Vnderstanding cannot be the recipient Some call the Intellect virtus quâ The Intellect cannot be virtus quâ As the Arabians Zabarell c. The last objection answered * Act. 17. vers. 23. The Soul Vnderstanding Truth all but one An Argument proving the Soule and Truth to be one God and his attributes are not two * Deo insunt quasi in esse secundo ab essentiâ inter se distinguuntur non solùm ratione rationante sed etiam rationatâ ita ut fundamentum distinctionis sit in ipso Deo Theo. lib. 1. cap. 4. Sect. 27.28 * 1 Ioh. 3. vers. 2. Truth as it hath been described resembleth the Trinity * Vnum verum bonum Ens terminiconvertibiles All being is this truth * Vide Platonem in Phile in Timaeo Terminus Insinitum prima elementa unde quin que genera teru● Ficin. com in Tim●o Vide Platonem ubique Omnes numeri in unitate r Virg. in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} s Quia numerus impar numerus indivisibilis Ficin. comment. in Plat. Timae The excellency of unity Rev. 22.9 Vnity all in God Fic comment. in Plat. Sympos Vnity in spirituall Beings Gen. 2.24 1 Cor. 13.12 Morall Vnitie in Physicall Beings * I am informed that my Lord Castle I stand in his book de Veritate affirmeth that there is but one sense but I am not so happy as to have that booke by me nor doe I remember it since my last reading it so that I dare not say it confidently Sir Iohn Suckling in his Play Act 2 Scene 1. Ficin. Comment. in Sympos Plat. * Ficin. Comment. in Tim. Plat. * Plato in Symp. in Orat. Erixym Nominall division of Being requisite for our converse Habits infused acquisite The difference between naturall and supernaturall habits * Mr Ball Divers sorts of Faith page 3. Faith signifying beleefe is used to note first an ordinary knowledge and bare assent to the historicall truth of the Speaker though sometimes holpen by experiments and other inducements and probabilities of the things and this is called Faith Historicall that is a naked imperfect dead assent without trust or confidence in the mercies of God or adherence to the commandements Howbeit we must not imagine that Faith is reputed unsound or not salvificall because Historicall rather it is oftentimes unsufficient to save because it is not so fully Historicall as might be but the name of Historicall Faith arose hence that some are said to beleeve who did never embrace Christ as their only Saviour with all their hearts nor confidently rely upon the promises of mercy otherwise justifying Faith doth more certainly beleeve the truth of the history of the Gospel and so is more historicall than the Faith called Historicall * These meanes teach us further to make much of the least beginnings of grace even those which Divines commonly call repressing since they prepare the heart to conversion and in some sense be called the inchoation thereof seeing temporary and living faith differ not in forme but degrees of perfection there is a faith in the true convert of no better perfection than that in the temporary though he stay not there as the other being an unwise son doth Huit Anat. Conscience pag. 214. * 1 Ioh. 3. vers. 2. The controversie about falling from Grace * Deo enim sive scientiam ejus spectemus quippe omnia scit sive voluntatem quae ad nihil creatum vel creabile est suspensa sed ab aeterno determinata nulla 〈◊〉 potentia disjunctiva considerari quidem potest potentia creata non considerato divino decreto in signo rationis decretum Dei antecedente Sed in tali Chimar●●● consideratione adversary nobis litem vitiosâ nuce ha●● emptitandam srustraserunt Ac verò actu non est ulla potentia creata nisi quae subest aeterno DEI decreto nisi qu●● {non-Roman} {non-Roman} {non-Roman}

THE NATURE OF TRUTH Its Union and Unity with the SOULE Which is One in its Essence Faculties Acts One with TRUTH Discussed by the Right Honorable ROBERT Lord BROOK in a Letter to a private Friend By whom it is now published for the Publick Good LONDON Printed by R. Bishop for Samuel Cartwright at the Bible in Duck-lane 1641. THE PREFACE to the Reader Shewing what first gave Birth to This Discourse of TRVTH READER WIthout an Epithet for you must expect no complements I am now a Pleader and so am forbid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Yet with submission to That Severe Court * I hope 't will be no offence by breaking their First Injunction to keepe their Second One Word then by way of Preface may perhaps not seeme unseasonable unnecessary and so not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This Divine Discourse of Truth comming to me from so Noble an Hand I could not envy it the Publique Light For what heart could indure to stifle such a Beauty at its first Birth at its first Breath Nay though Cruelty should scorne to take a check yet Power it selfe might plead impotent for such an Act. For where or who is He that can resist the struglings of Divine Truth forcing its way out from the Wombe of Eternity Where or who is Hee that by a Viperous wrea●he * or other assault can smoother Hercules though yet but sprawling in his cradle View then This new-borne Beauty mark its Feature proportion lineaments Tell mee now was Its Birth an object of pity or rather of envy at least admiration for Envy findes no place in Noble spirits One thing yet I must excuse which yet indeed needs no excuse A Second Conception is here First borne yet not Abortive no but by mature thoughts 't is againe decreed the elder shall serve the younger For That was meant the Act This but the Prologue ushering in That yet more curious Concept if such be possible which was an Embryo before This but is yet Vnborne The truth is This Noble Lord the Author of this following Discourse having dived deep in those Prophetick Mysteries at which his first lines glaunce in this was even forced by that occasion upon a more exact and abstract speculation of Truth it selfe naked Truth as in her selfe without her gown without her crown At first view hee saw her sparkle with most glorious luster But her Rayes daz'led his eyes so that he durst not hee could not enough behold admire and adore her perfect Beauty exact Proportion Divine Harmony yet though daz'led he viewed still remembring that of the Ar●opagite Earthly Bodies are best seene in and by Light But Spirituall Beauties {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in and by Divine Clouds Divine Darknesse This This is the best Perspective to Divine Objects and the Brightest Starres shine best sparkle most in the Darkest the Blackest Night That which ravisht his Soule most and most inforc'd him more to pry to adore more Was the experience of that which Plato speaks When our Soules saith he glance first upon Divine Light they are soon ravisht and cannot but pry more and more because in it they see {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} somewhat of Kin to themselves And this Kindred if I mistake not is the neerest possible more then Consanguinity I had almost said more then Identity it selfe For alas that Corporal Vnion in Materials which we miscall sometimes Identity is at best but a cold touch in a point or two a most disdainful embrace at greatest distance in those Beings which have much {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and but little {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Plato's Mastet taught him long agoe But in Spirituall Beings and in These only is True Harmony Exact Convenience Entire Identity Perfect Vnion to be found Such even Such is That neer Relation That neere Kindred between the Soule and Truth as will fully appeare in This following Discourse of Truth which was never meant nor now published but as a Prodromus to a Future Treatise about Prophetick Truth revealed now in Scripture Of which I shall only adde this Read it if it displease Read it again and yet again and then judge It needs not my Apology if so I might truly say When 't was first VVrot 't was intended but a Letter to a private Friend not a Critick and since its first writing and sending 't was never so much as perused much lesse refined by its Noble Author One VVord more I must speak and so have done If any Ingenuous Reader shall Dissent in any Particular of Consequence and freely yet ingenuously manifest the Reasons of his Dissent Nothing can bee more gratefull to This Noble Lord who promiseth the Fairest Answer for His Aime is only Search of Truth which His Lordship well knows is oft best found as Sparks in the Flint by much Contusion Yet if any shall wrangle not dispute rudely thrust or strike not like a Gentleman His Return will be only a Rationall Neglect I. S REcensui tractatum hunc qui inscribitur The Nature of Truth per illustrissimum piissimumque Dominum Robertum D. Brooke editum apprimè sanè Doctum profundisque conceptibus insignitum quapropter dignissimum arbitror qui in summam utilitatem typis mandetur Novemb. 19. 1640. Johannes Hansley R. P. Episc. Lond. Capell domest. THE NATURE OF TRUTH Discussed in a Letter to a private Friend SIR I Have according to my poore talent essayed to finde out the true sense of the Spirit in these * two Chapters and in this Inquest have improved the labours of the piously learned from whom I have received little other favour than this that they have not seduced me they not having approached so neere to the truth as to dazle it I confesse that Reverend that bright man Master Brightman hath clothed his opinion with such a Sirenian glory that he had almost been to me an ignis fatuus I had almost in following the old lost the young lost the nest of Lapwings But with all respect to his Worth if I am not mightily mistaken I have escaped that Syrtis and yet dare I not with the Philosopher cry out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for * who is fit for these things Every truth is * a myste●y what must that be then which is purposely vailed by the Spirit Iesus Christ who is styled in Scripture the * way truth life light and these things are apprehended by sense and are common is to * the Iewes a stumbling blocke and to the Greekes foolishnesse May we not then justly say of him that dares pry into the Arke with hopes and thoughts cleerly to unfold the mysterious the propheticall part of Iesus Christ to unknit the Gordian knot May wee not say of him what GOD saith of Iob Who is