Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deed_n	light_n	manifest_a	2,272	5	9.7572	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95924	Theoremata theologica: = Theological treatises. Octo theses theologicæ: eight theses of divinity. 1. Animæ humanæ productio: Production of mans soul. 2. Puræ Dei prædestinatio: Divine predestination. 3. Verum ecclesiæ regimen: The tru [sic] church regiment. 4. Prædictiones de Messia: Predictions of Messias. 5. Duæ Christi genealogiæ: Christs two genealogies. 6. Apocalypsis patefacta: The revelation reveled. 7. Christi regnum in terra: Christs millenar reign. 8. Mundi hujus dissolutio: The worlds dissolution. / Complied or collected by Rob. Vilvain. Price at press in sheets 3 .s.	Vilvain, Robert, 1575?-1663.	1654 (1654)	Wing V397; Thomason E898_1; ESTC R3206	418,235	540

condescend to argu this point with the Arminian Remonstrants but resolved rather to break off then begin it At Dort Synod the President warned the Remonstrants to debat the point of Election but not touch the harsh string of Reprobation yet both are parts of Predestination the wel or il stating wherof doth much concern Gods glory and good of Religion Nor can one be rightly handled without the other specialy sith al uprores then rose about Reprobation which doctrin was deeply chalenged of error and bound to be cleered Nor was it to be discussed among the simpler sort who might haply stumble at it but by profound learned Men who as threshing Oxen were to beat out the Corn and bolt out truth couched in the bare letter of Scripture Vives saith Tru Religion is not gilded but gold it self which being scraped shews the brighter let 's not then fear lest our Faith when 't is said open appeer filthy but let fals fucacious Religions be afraid of this The Jew is loth to argu his Law with Christians and Mahometans are forbid to disput the Alcoran becaus their Doctrins are brittle as glass broken with every touch But a Christian fears no examination nay provokes his Adversary to combat thus he Truth seeks no corners as error doth but dares abide the sifting So saith our Saviour Every one that John 3. 20 21. doth evil hates the light lest his deeds be reproved But he that doth truth coms to the light that his deeds may be made manifest to be wrough in God S. Paul describes an Heretic to be a Self-condemner Titus 3. 11. as rufusing trial He is deemed as a silly Sciolist who is loth to be opposed and thos Opinions fals which would walk in a mist or dwel in silence 3. The obloquy of it for 't is odious to Papists who revile 3 Reason our Religion in this point opprobrious to Lutherans who for this causcal us damned Calvinists protesting they wil rather return to the Papacy then admit the Sacramentary or Predestinary pestilence as Sir Edwin Sandys reports who saith the Greecs deeply disgust it deeming it very injurious to Gods goodnes and directly opposit to his very Nature The Jews also detest it that God of his pure pleasure should affect the extrem misery of his chief Creatures to shew the severity of his Justice in tormenting them or that the calamity and casting away of most part should redound more to his glory then the felicity of them al by his Mercy thus he Yea Hemingius leaving his Lutheran side joined with Calvinists in the Sacraments and som other points but would never subscribe to this Mousieur Moulin saith If God Reprobats Men sans consideration of sin or ordained them to sin yet 't is a wise Mans part to concele rather then utter such things becaus being vented or defended they giv great scandal and fil Mens heads with scruples beside the advantage which our Adversaries take to defame tru Religion such be the fruits of holding this absolut Decree 4. It hath affinity with the exploded error of Stoics and Manichees 4 Reason though differing from both For Stoics held al actions and events fatal either by the Heavenly Bodies impositions or dispositions of Natural causes that one thing must necessarily folow another and be as they are though God would hav som things otherwise The Manichees maintain al Mens actions to be determined the Good by a good God who created al things Good and the Evil by an Evil who is Author of al evil Now the Asserters of absolut Decree defend either that al actions Natural Moral Good Evil and al events are simply necessary or els that al Mens ends are unalterable by any power in their Wils which in effect is the same For in vain is freedom in actions and means if the end be decreed and determined sith al actions are for the ends sake to attain it by them and involv the means which forego that end as if a Man be predecreed to damnation he must needs sin els he cannot be damned In thes three Opinions two things may be noted 1. The substance or formality which is an indeclinablenes of Mens actions and ends wherin al consort that insuperable nenecessity predominats Hence Melancthon charged the Church of Geneva with Stoical error caling absolut Decree the Tables of Destiny 2. The circumstance or ground wherin they differ For Stoics draw this necessity from the Stars or first matter Manichees from two first Principles eternal and coeternal but Calvinists from Gods peremptory Decree The two first in som respects hav the better of this last for 't is safer to deriv necessity of evil from an evil God or Natures cours then from a good Gods decree The first was condemned by the best Philosophers the next by al the Fathers specialy for the main matter becaus it made al things and events necessary plucking up the roots of virtu planting vice and leaving no place for reward or punishment What then shal be said of the last who realy maintain the same 5. It dishonours God charging deeply with Mens eternal damnation as prime principal caus therof by his voluntary disposition 5. Reason antecedent to al deserts in them which they cannot possibly decline by reason of his absolut irrevocable Decree This is contrary 1. to Scripture which makes God al mercy and Man sole caus of his own ruin See Hose 13. 9. Lament 3 33. Ezek. 33. 11. Wis 1. 12 13. and elswher 2. It repugns Gods Nature who is merciful gracious long-suffering abundant in goodnes See Ps 86. 5. Joel 2. 16. Jonah 4. 22. Micah 7. 18. 3. 'T is advers to sound reason which cannot but impeach such a Decree of extrem cruelty far from the Father of mercy For what natural Parent can resolv to beget Children and after birth living a while with him to hang up by the toung tear off their flesh with scourges pul it from the bones with burning pinsers or put them to other hideous tortures only to shew his power and authority over them Yet wors by infinit degrees is imagined of God if he should of free pleasure ordain so many myriads of Men made after his own Image to everlasting fire only to shew his soveraign dominion over them Abram held it high injustice in Gen. 18. 25. God to destroy the righteous with the wicked even temporaly and expostulats with an Absit far be that from thee O Lord. How deeply then would he detest any thought that he wil destroy millions upon his own absolut decree eternaly Far be it from our God 6. It chargeth God with al sorts of sins committed since the 6. Reason Creation as sole Author or Abettor being a necessary product of his absolut Decree yet David saith he delights not in wickednes 〈◊〉 ● So S. James Let none say he is tempted of God for he tempts James 1. 13 14. no man to evil but every one