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
A79420	A discourse of divine providence I. In general: that there is a providence exercised by God in the world. II. In particular: how all Gods providences in the world, are in order to the good of his people. By the late learned divine Stephen Charnock, B.D. sometime fellow of New-Colledg in Oxon.; Treatise of divine providence	Charnock, Stephen, 1628-1680.; Adams, Richard, 1626?-1698.; Veel, Edward, 1632?-1708.	1684 (1684)	Wing C3708; ESTC R232630	167,002	420

his hand upon the wheels moves them he is the cause of the motion but it is the flaw in it or deficiency of something is the cause of its erroneous motion that error was not from the Person that made it or the person that winds it up and sets it on going but from some other cause yet till it be mended it will not go otherwise so long as it is set upon motion Our motion is from God Acts 17.28 In him we move but not the disorder of that motion 'T is the foulness of a mans stomach at Sea is the cause of his sickness and not the Pilots government of the ship 2. God doth not infuse the lust or excite it though he doth present the object about which the lust is exercised God delivered up Christ to the Jews he presented him to them but never commanded them to crucifie him nor infused that malice into them nor quickned it but he seeing such a frame withdrew his restraining grace and left them to the conduct of their own witiated wills All the corruption in the World ariseth from lust in us not from the object which God in his providence presents to us 2 Pet. 1.4 the corruption that is in the World through lust The Creature is from God but the abuse of it from corruption God created the grape and filled the Wine with a sprightliness but he doth never infuse a drunken frame into a man or excite it Providence presents us with the Wine but the precept is to use it soberly Can God be blamed if that which is good in it self be turned into Poyson by others No more than the flower can be called a criminal because the Spiders nature turns that into venome which is sweet in it self Man hath such a nature not from Creation wherein God is positive but from corruption wherein God is permissive Providence brings a man into such a condition of poverty but it doth not encourage his stubbornness and impatience There is no necessity upon thee from God to exercise thy sin under affliction when others under the same exercise their graces The Rod makes the Child smart but it is its own stubbornness makes it curse In short though it be by Gods permission that we can do evil yet it is not by his inspiration that we will to do evil that is wholly from our selves 3. God supports the faculties wherewith a man sinneth and supports a man in that act wherein he sinneth but concurrs not to the sinfulness of that act No sin doth properly consist in the act it self as an act but in the deficiency of that act from the rule No action wherein there is sin but may be done as an action though not as an irregular action Killing a man is not in it self unlawful for then no Magistrate should Execute a Malefactor for murdering another and justice would cease in the World man also must divest himself of all thoughts of preserving his Life against an invader but to kill a Man without just cause without authority without rule contrary to rule out of revenge is unlawful So that it is not the act as an act is the sin but the swerving of that act from the rule makes it a sinful act So speaking as speaking is not a sin for it is a power and act God hath endued us with but speaking irreverently and dishonourably of God or falsly and slanderously of man or any otherwise irregularly therin the sin lyes So that it is easie to conceive that an act and the viciousness of it are separable That act which is the same in kind with another may be laudable and the other base and vile in respect of its circumstances The mind wherewith a man doth this or that act and the irregularity of it makes a man a criminal There is a concurrence of God to the act wherein we sin but the sinfulness of that act is purely from the inherent corruption of the creature As the power and act of seeing is communicated to the eye by the Soul but the seeing doubly or dimly is from the vitiousness of the Organ the eye God hath no manner of immediate efficiency in producing sin as the Sun is not the efficient cause of darkness tho the darkness immediately succeeds the setting of the Sun but it is the deficient cause So God withdraws his grace and leaves us to that lust which is in our wills Act 14.16 Who in times past suffered all Nations to walk in their own wayes He bestowed no grace upon them but left them to themselves As a man who lets a glass fall out of his hand is not the efficient cause that the glass breaks but it s own brittle nature yet he is the deficient cause because he withdraws his support from it God is not obliged to give us grace because we have made a total forfeiture of it He is not a debtor to any man by way of merit of any thing but punishment He is indeed in some sence a debtor to those that are in Christ upon the account of Christs purchase and his own promise but not by any merits of theirs 4. Gods providence is conversant about sin as a punishment yet in a very righteous manner God did not will the first sin of Adam as a punishment because there was no punishment due to him before he sinned but he willed the continuance of it as a punishment to the nature sub ratione boni This being a judicial act of God is therefore righteously willed by him Punishment is a moral good 'T is also a righteous thing to suit the punishment to the nature of the offence and what can be more righteous than to punish a man by that wherein he offends Hence God is said to give up men to sin Rom. 2.26 27. for this cause God gave them up unto vile affections And to send strong delusions that they may believe a lye And the reason is rendred 2 Thes 2.12 that they all might be damned who believed not the truth but had pleasure in unrighteousness What more righteous than to make those vile affections and that unrighteousness their punishment which they made their pleasure and to leave them to pursue their own sinful inclinations make them as the Psalmist speaks Psal 5.10 fall by their own counsels A Drunkards Beastliness is his punishment as well as his Sin Thus God delivers up some to their own lusts as a punishment both to themselves and others As he hardened Pharaohs heart for the destruction both of himself and his People 5. God by his providence draws glory to himself and good out of sin 'T is the highest excellency to draw good out of evil and it is Gods right to manifest his excellency when he pleases and to direct that to his honour which is acted against his Law The Holiness of God could never intend Sin as Sin But the Wisdom of God foreseeing it and decreeing to permit it intended the making it