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	send_v	unrighteousness_n	1,800	5	11.2922	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30814	A glimpse of God, or, A treatise proving that there is a God discovering the grounds of atheism, with arguments of divers sorts against atheists : shewing also, the unity of the Godhead, and the trinity of the persons ... / by ... Mr. Thomas Byrdall ...	Byrdall, Thomas, 1607 or 8-1662?	1665 (1665)	Wing B6404; ESTC R14883	155,901	472

omnia therefore most perfect therefore but There 's none good but God verè perfectè summè simpliciter one God who is infinitely wise infinitely good infinitely powerful infinitely holy there is none good but God truly perfectly chiefly simply If there should be more Gods then one then there should be a distribution of excellencies there would be some perfection in one God which is not in the other so each of them would be imperfect neither should be God because each imperfect for there is no imperfection in the Godhead an imperfect God is no God Because that which hath Being from Arg. 2. himself and is an absolute independent Being can be but one now God hath an absolute independent Being from himself therefore he calls himself Jehovah which implies two things for our purpose sc that he hath being from himself and gives being to all other things In him we live and move and have our being Act. 17. and of him are all things Now that there is and can be but one Being from himself this reason may evince because otherwise there would be progressus in infinitum if God's Being be from another then that which gave God his being should be God and that had his being from another and so you may reason infinitely so t is absurd both in Divinity and Philosophy There can be but one first Cause Arg 3 and one first mover and one last end of all things therefore but one God who is the first cause of all things and the last end of all things Rom. 11. 36. There can be but one infinite Being one Almighty Being one Omnipresent Arg. 4. being therefore but one God who is onely Infinite Omnipo●ent and onely every where Cujus centrum est ubiqùe circumferentia nusquam as T●ismegist● Trismegistus speaks of God There can be but one Infinite for if there were two distinct Infinite Beings then there would be something in one which is not in another then where there is any thing wanting that is not Infinite and so no God There can be but one Omnipresent Being as Athenagoras argues well if there be more Gods where are they seeing the one onely true God is every where The fifth Argument is from the Arg. 5. Gentiles who though they Worshipped ●any Gods yet still did acknowledge there was but one true God Because the Divine nature is indivisible A●g 6. cannot be divided into parts it is indivisible because God is one simpliciter unum simplicissimum one most simple thing admitting no parts nor number if the Divine Nature were divisible into parts then were it not one simple but a compound entity CHAP. III. Sheweth the grounds how it came to pass men made so many Gods besides God NOw the grounds whence it cam● to passe that men made so many God's besides the true God wer● Jon. 1 6. these 1. One Reason was the great benefits which sometimes they receive● from men who were eminent in som● Heroicall vertues the blinded Gentiles would therefore honour and reverence them as Gods 2. The creatures that were usefull were worshipped as gods because of their usefulness by those deluded Heathens thus the people of Judah when they fell to Idolatry burnt incense as they termed it to the Queen of heaven poured out drink offerings to her and made her cakes to Worship her Jerem. 44. for say they to the Prophet When we did thus then had we plenty of victuals and were well and saw no evil ver 17. Therefore the Egyptians would worship Fire Cattel Onyons Doggs c. and the Persians would worship the Sun Moon and Stars 3. From a conceit that Devils did all mischief to them therefore they would worship even Devils themselves to pacify them 4. The Devil himself did earnestly labour to blind the eyes of the Heathen by foretelling things to come which begot in them an opinion of a Deity therefore they did offer sacrifice to them and would go to their Oracles to demand future things which gave them an ambiguous answer 5. Sometimes they would frame a God according to their own lusts and wicked conditions as those that were given to lust and adultery made Venus their Goddesse they that w●re given to theft made Mercury their God they that were given to murther and war made Mars their God 6. The Apostle gives the true reason of all sc God's judgement upon them giving them up to a blind mind and vain imaginations for their contempt of the true and only God R●m 1. 21. 22 23. Because that when they knew God they glorified him not as God neither were thankfull but became vain in their imaginations and their foolish hea●t was darkened professing themselves wise they became fools and changed the glory of the incorruptible God into an image made like corruptible man and to birds and four-footed beasts and creeping things therefore God gave them up to their own hearts lusts and so they changed the truth of God into a lie and worshipped and served the Creature more then the Creat 〈…〉 who is blessed for ever Amen ver 25. This is the reason why God gives men up to idolatry in these daies 2 Thes 2. 10 11. The Apostle having described the coming of the man o● Sin to be after the working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish because they received not the love of the truth that they might b● saved he then tells us that for this cause God shall send them a strong delusion that they should believe a lie when men shall resist the revealed truth of the onely true God he gives them up to believe lies 7. Another ground why they made more Gods then one was the very ground and argument of the Manichees affirming there were two pri●ciples or beginnings of things a summum bonum and a summum malum a summum bonum from whence sprang all good a summum malum from whence issued forth all evil Their argument and reason is from the contrary effects of things and the contrary works that are done there are divers and very contrary effects to one another Now two things will give full answer hereunto The diversity and contrariety of effects Arg. i. argu●s not a contrariety and diversity of causes one thing may be the principle from which issueth divers contrary effects as for instance As the Sun is one and the same cause and yet worketh diversly upon divers subjects his presence causeth light his absence darknesse it hardens clay soften's wax the Sun is the cause of the great heat in the Summer and of the cold in the Winter it ripeneth and rotteth fruit it ●awneth the Blackmore's skin it doth not do so to another Nation If contrary effects should argue contrary causes then there should be two Suns if one Sun can by his light and heat produce contrary effects why not one God form