Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	see_v	true_a	4,758	5	4.6437	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57957	A funeral sermon preached at the obsequies of the right reverend father in God, Jeremy, Lord Bishop of Down who deceased at Lysburne August 13th, 1667 / by Dr. George Rust.	Rust, George, d. 1670.	1668 (1668)	Wing R2362; ESTC R17604	18,875	46

are several faculties in the Soul of Man that are conformed to several kinds of objects and according to that Life a Man is a waked into so these faculties do exert themselves and though whilst we live barely an Animal Life we converse with little more than this outward World and the objects of our Senses yet there are Faculties within us that are receptive of God and when we arrive once unto a due measure of purity of Spirit the Rayes of Heavenly Light will as certainly shine into our minds as the beams of the Sun when it arises above the Horizon do illuminate the clear and pellucid air And from this sight and illumination the Soul proceeds to an intimate union with God and to a tast and touch of him This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that silent touch with God that fills the Soul with unexpressible joy and triumph For if the objects of this outward world that strike upon our senses do so hugely please and delight us What infinite pleasure then must there needs be in those touches and Impresses that the Divine Love and goodness shall make upon our Souls But these are things that we may talk of as we would do of a sixth Sense or something we have no distinct Notion or Idea of but the perfect understanding of them belongs only to the future state of Comprehension Lastly we shall have our Knowledge and our Love which are the most perfect and beatifying Acts of our Minds employed about their noblest objects in their most exalted Measures For a Man to resolve himself in some knotty Question or answer some stubborn Argument or find out some noble Conclusion or solve some hard Probleme what ineffable pleasure does it create many times to a contemplative mind We know who sacrific'd a Hecatomb for one Mathematical Demonstration and another that upon the like occasion cry'd out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a kind of Rapture To have the secrets of Nature disclos'd and the mysteries of Art reveal'd but above all the Riddles of Providence unfolded are such Jewels as I know many searching and inquisitive Spirits would be willing to purchase at any Rate when we come to Heaven I will not say We shall see all things in the mirror of Divinity for that it may be is an Extravagancy of the Schools nor that any one true Proposition through the concatenation of Truth will then multiply it self into the explicit knowledge of all Conclusions whatsoever for I believe that a Fancy too but our Knowledge shall be strangely enlarg'd and for ought I can determine be for ever receiving new Additions and fresh Accruements The Clew of Divine Providence will then be unravell'd and all those Difficulties which now perplex us will be easily assoyl'd and we shall then perceive that the Wisdom and Goodness of God is a vast and comprehensive Thing and moves in a far larger Sphear than we are aware of in this state of narrowness and imperfection But there is something greater and beyond all this and S. John has a strange Expression That we shall then see God even as he is And God we know is the well-spring of Perfection and Happiness the Fountain and Original of all Beauty he is infinitely glorious and lovely excellent and if we see him as he is all this Glory must descend into us and become ours for we can no otherwaies see God as I said before but by becoming Deiform by being changed into the same Glory But Love that is it which makes us most happy and by that we are most intimately conjoyn'd unto God For he that dwelleth in Love dwelleth in God and God in him And how pleasant beyond all imagination must it needs be to have the Soul melted into a flame of Love and that Fire fed and nourish'd by the enjoyment of it 's Beloved To be transported into Ecstasies and Raptures of Love to be swallowed up in the embraces of eternal sweetness to be lost in the Sourse and Fountain of Happiness and Bliss like a spark in the Fire or a beam in the Sun or drop in the Ocean It may be you will tell me I have been all this while confuting my Text and giving you a Relation of that which S. John tells us does not yet appear what it is But my design has been the same with the Holy Evangelist's and that is to represent unto you how transcendently great that State of Happiness must needs be when as by what we are able to apprehend of it it is infinitely the object of our desires and yet we are assur'd by those that are best able to tell That the best and greatest part of the Countrey is yet undiscover'd and that we cannot so much as guess at the pleasure of it till we come to enjoy it And indeed it is impossible it should be otherwise for Happiness being a matter of Sense all the words in the World cannot convey the Notion of it unto our Minds and it is only to be understood by them that feel it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though it does not yet appear what we shall be yet so much already appears of it that it cannot but seem the most worthy object of our endeavours and desires and by some few Clusters that have been shewn us of this good Land we may guess what pleasant and delightful Fruit it bears And if we have but any reverence of our selves and will but consider the dignity of our Natures and the vastness of that Happiness we are capable of methinks we should be alwayes travelling towards that Heavenly Countrey though our way lies through a Wilderness and be striving for this great Prize and immortal Crown and be clearing our eyes and purging our sight that we may come to this Vision of God shaking off all fond passions and dirty desires and breathing forth our Souls in such aspirations as these My Soul thirsteth for thee O Lord in a dry and barren Land where no Water is O that thou wouldst distill and drop down the Dew of thy Heavenly Grace into all it's secret Chinks and Pores One thing have I desired of the Lord that will I seek after That I may dwell in the House of the Lord all the dayes of my Life and behold his Glory for a day in thy Courts is better than a thousand and I had rather be a Door-keeper in the House of the Lord than dwell in the Tents of wickedness All the Kings of the Earth they are thy Tributaries the Kings of Tarshish and of the Isles bring Presents unto thee the Kings of Sheba and Seba offer Gifts O that we could but pay thee that which is so due unto thee the tribute of our Hearts The Heathen are come into thine Inheritance thy holy Temple have they defi'ld Help us O God of our Salvation and deliver us and purge away our sins from us for thy Name 's sake O that the Lord whom we seek would come to his

his Wit and Judgment so considerable was the largeness and freedom of his Spirit for truth is plain and easie to a mind dis-intangled from Superstition and Prejudice He was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of brave Philosophers that Laërtius speaks of that did not addict themselves to any particular Sect but ingenuously sought for Truth among all the wrangling Schools and they found her miserably torn and rent to pieces and parcell'd into Raggs by the several contending Parties and so disfigur'd and mishapen that it was hard to know her but they made a shift to gather up her scatter'd Limbs which as soon as they came together by a strange sympathy and connaturalness presently united into a lovely and beautiful body This was the Spirit of this Great Man he weighed Mens Reasons and not their Names and was not scar'd with the ugly Vizars men usually put upon Persons they hate and Opinions they dislike nor affrighted with the Anathema's and Execrations of an infallible Chair which he look'd upon only as Bug-bears to terrifie weak and childish minds He consider'd that it is not likely any one Party should wholly engross Truth to themselves that Obedience is the only way to true Knowledge which is an Argument that he has manag'd rarely well in that excellent Sermon of his which he calls Via Intelligentiae that God always and only teaches docible and ingenuous minds that are willing to hear and ready to obey according to their Light that it is impossible a pure humble resigned God-like Soul should be kept out of Heaven whatever mistakes it might be subject to in this state of Mortality that the design of Heaven is not to fill mens heads and feed their Curiosities but to better their Hearts and mend their Lives Such Considerations as these made him impartial in his Disquisitions and give a due allowance to the Reasons of his Adversary and contend for Truth and not for Victory And now you will easily believe that an ordinary Diligence would be able to make great Improvements upon such a Stock of Parts and Endowments but to these advantages of Nature and excellency of his Spirit he added an indefatigable Industry and God gave a plentiful Benediction for there were very few Kinds of Learning but he was a Mystes and great Master in them He was a rare Humanist and hugely vers'd in all the polite parts of Learning and had throughly concocted all the ancient Moralists Greek and Roman Poets and Orators and was not unacquainted with the refined VVits of the later Ages whether French or Italian But he had not only the Accomplishments of a Gentleman but so universal were his Parts that they were proportion'd to every thing and though his Spirit and Humour were made up of Smoothness and Gentleness yet he could bear with the Harshness and Roughness of the Schools and was not unseen in their Subtilties and Spinosities and upon occasion could make them serve his purpose and yet I believe he thought many of them very near akin to the famous Knight of the Mancha and would make sport sometimes with the Romantick Sophistry and phantastick Adventures of School-Errantry His Skill was great both in the Civil and Canon Law and Casuistical Divinity and he was a rare Conductor of Souls and knew how to Counsel and to Advise to solve Difficulties and determine Cases and quiet Consciences And he was no Novice in Mr. I. S. new Science of Controversie but could manage an Argument and make Reparties with a strange dexterity He understood what the several Parties in Christendom have to say for themselves and could plead their Cause to better advantage than any Advocate of their Tribe and when he had done he could confute them too and shew that better Arguments than ever they could produce for themselves would afford no sufficient ground for their fond Opinions It would be too great a Task to pursue his Accomplishments through the various Kinds of Literature I shall content my self to add only his great Acquaintance with the Fathers and Ecclesiastical Writers and the Doctors of the first and purest Ages both of the Greek and Latine Church which he has made use of against the Romanists to vindicate the Church of England from the Challenge of Innovation and prove her to be truly Ancient Catholick and Apostolical But Religion and Vertue is the Crown of all other Accomplishments and it was the Glory of this great Man to be thought a Christian and whatever you added to it he look'd upon as a term of diminution and yet he was a Zealous Son of the Church of England but that was because he judg'd her and with great reason a Church the most purely Christian of any in the World In his younger years he met with some assaults from Popery and the high pretensions of their Religious Orders were very accommodate to his Devotional Temper but he was alwayes so much Master of himself that he would never be governed by any thing but Reasons and the evidence of Truth which engag'd him in the study of those Controversies and to how good purpose the World is by this time a sufficient Witness But the longer and the more he consider'd the worse he lik'd the Roman Cause and became at last to censure them with some severity but I confess I have so great an opinion of his Judgment and the charitableness of his Spirit that I am afraid he did not think worse of them than they deserve But Religion is not a matter of Theory and Orthodox Notions and it is not enough to believe aright but we must practise accordingly and to master our passions and to make a right use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power that God has given us over our own actions is a greater glory than all other Accomplishments that can adorn the mind of Man and therefore I shall close my Character of this Great Personage with a touch upon some of those Vertues for which his Memory will be pretious to all Posterity He was a Person of great Humility and notwithstanding his stupendious Parts and Learning and Eminency of Place he had nothing in him of Pride and Humour but was Courteous and Affable and of easie Access and would lend a ready Ear to the complaints yea to the impertinencies of the meanest persons His Humility was coupled with an Extraordinary Piety and I believe he spent the greatest part of his time in Heaven his solemn hours of Prayer took up a considerable portion of his Life and we are not to doubt but he had learn'd of St. Paul to pray continually and that occasional Ejaculations and frequent Aspirations and Emigrations of his Soul after God made up the best part of his Devotions But he was not onely a Good Man God-ward but he was come to the top of St. Peter's gradation and to all his other Vertues added a large and diffusive Charity And whoever compares his plentiful Incomes with the