Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	word_n	write_v	writer_n	308	4	8.0851	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49439	An answer to Mr. Hobbs his Leviathan with observations, censures, and confutations of divers errours, beginning at the seventeenth chapter of that book / by William Lucy ...	Lucy, William, 1594-1677.	1673 (1673)	Wing L3452; ESTC R4448	190,791	291

but by divine revelation therefore he who taught it had divine revelation I must not spend time in particulars look upon all the Prophecies in the whole Book of God so many as their time is expired we find them all fufilled the Prophecies made to Abraham of the children of Israels long captivity in Aegypt and their extraction thence and plantation in the land of Canaan of all the great transactions of the highest affairs of the world The erection and destruction of all the great Monarchies which were punctually foretold and accomplished and foretold long before could these be foretold by any other way than by divine revelation Certainly it could not be nor can the wit of man think how it should be done Jaddus the high Priest shewed Alexander his own story foretold by Daniel Let us consider how the Prophets long before prophesied of Christ how the Prophet Isaiah writ like an antedated Evangelist differing only in these words shall and did only in the time Let us consider how not only those great and remarkable passges of his birth his miracles his death his resurrection but even such little things as the piercing of his side the parting of his garment casting lots for his vesture his burial were foretold hundreds of yeares before Let Mr. Hobbs or any other heathen tell me how these could be foretold without divine revelation But perhaps he will say as before these were not true books nor prophecies but fained since Christianity No even the Jewes themselves yet remaining in the world do consent unto them and are preserved by God a glorious witness of these truths who are the greatest enemies of Christianity CHAP. XXII SECT III. The former assertion further proved from the piety of the doctrines taught in the scriptur●s and excellency of the matter contained in them The power of the word of God and efficacy of Scripture above the reach of Philoophie BUt then consider the doctrines taught here they are so full of religious piety to God so full of such excellent moral conversation betwixt men that the wit of man could not invent them there must needs be divine revelation in them there was never any thing delivered by men meer men without divine revelation that had not imperfections in it he who reads the Philosophers may find it I do not love to rake their Dunghills and shew their filth but the duties taught in this book are so divine and so like God from whence they came that they are able to make a man absolutely good if practised Wherefore as a tree may be known by its fruits as the heart of man by his language so these Books may be known to be Gods by the heavenliness of the matters delivered in them which have such a power of sanctity in them as is able to make such as receive them of a more Godly disposition than other men yea than themselves at other times before they received these doctrines I could treat of a strange Metamorphosis in Saul to Paul who was a persecutor a destroyer and when converted with this doctrine accounted it joy to suffer and be persecuted for this cause As also of King David who to hide the shame of his adultery committed Murther and slept securely in his sin yet when awakened from that stupidity he was in and taught his state by the Prophet Nathan he cares for no shame of this world so God be pleased cares for nothing but the shame of his sin and made his penitence for it to be chaunted out in all ages for all Churches in the 51. Psalm Se that there is a strange power and force in the word of God to turn men to godliness which no other hath And the great and mighty effects wrought by this scripture do fully evince it to be divine having divine power annexed to them Thus having shewed that the doctrines contained in scripture are fit for a man to believe they are divine and by divine revelation yea that they could not proceed from a pen which was not guided and assisted by the holy spirit we therefore may have assurance that they were such I shall come next to shew how we may be further assured from the manner of their delivery CHAP. XXII SECT IV. The second Argument from the difference of the Style of the Scriptures from the books of Philosophers The propositions and conclusions in Scripture not so much deduced from reason as asserted from the Majesty of God not disputing or endeavouring to perswade but commanding to do The rewards and punishments proposed in scripture of eternal truth impossible to be propounded or given but by God himself LEt a man look upon all the doctrines of the Philosophers concerning God his essence his attributes concerning the Creation we shall find that they laboured still to prove what they spoke and by reason to convince mans understanding Only I must confess Trismegistus in his Pomander makes his discourse which is most divine to be revelation and four ought I know it may be so much of it but otherwise they all go upon ratiocination and the reason is because such things ought not to be assented to which are not either proved or revealed by God which is the most invincible evidence that any truth can have But now Moses and those holy writers inspired by God in their compiling those holy Books only affirm this and this without arguing the reasons of it because they were divine not humane words likewise in all those moral duties which concern men they are writ with the majesty of the King of Kings and Lord of Lords Do this or this not disputing as Plato and Aristotle how it conduceth to the present happiness but exacting obedience It is true when the Prophets disputed with the Gentiles or Apostles with Jewes or Gentiles who believed not their report they confuted the one by reason or out of their own authors and the other out of the former Scriptures because all proofs must be made ex concessis and out of such premisses they would confirm these Conclusions God exacted a belief and this he doth with the greatest arguments and most forcing that are possible by Praemium and Poena reward and punishment but such as never King or Emperour either did or was able to propose by eternal happiness or misery which nothing can doe but God alone And this is done to those who will receive or not receive his word Well the words contained here are delivered with such an exaction as never man proposed the same truths in and required with such promises as never man did meet with nor could perform we must needs therefore be assured they are divine CHAP. XXII SECT V. The third Argument from the sanctity and integrity of the persons who delivered these truths The miraculous conduct of the Children of Israel by Moses The objection of his assertation of dominion answered The predictions of the Prophets not possible without a divine revelation The truth and

Son of God and his conversation amongst us in the flesh which indeed clouding and vailing the extremity of that infinite glory which was in the Deity with his humanity he made it more clearly and brightly appear to us then it could have been discerned by humane eyes without it and in that regard he may well be said to be the brightness of his Glory because it made that glory which was invisible in its self visible to us and those glorious Attributes with it which were not possible for Nature to reach or any way comprehend to be apprehended by Faith in him the Son And in all this we find neither substance nor substantiated which should be founded upon it But then to proceed to the second passage in that verse which he made the first and the express Image or Character of his person conceive Reader if you can how it is possible to make an Image of substance meerly substance not cloathed with any accident colour figure or any such thing which is subject to sense for these are the only things by which we can Caracterize any thing and these are not in God this Image or Character thereof must needs be some substantial thing and that must needs be some substantial thing and that must be represented to the understanding not the sense which only can apprehend substances especially abstracted from all accidents then consider whose Character it must be to wit Gods who is infinite immense unimmaginable unintelligible not to be represented by any thing less than himself it must needs therefore be another of the same another it must be because the Representors and the Represented must be Two the same it must be because nothing no Art or Conceipt or any thing can imagine any thing to Characterize God but God here then in clear termes are two Persons and one Nature and not his imagination of a substance and accident or indeed nothing Then we will explain his second place Heb. 11. 1. faith is there the Hypostasis of things hoped for we read it substance there will be no difference about that he ingeniously confesseth it to be a Metaphor and surely so it is and the likeness consists in this that as a substance is it out of which accidents are produced which supports and maintains them so hope as he expounds it or the things hoped for that is the blessings of God either in this or the other world for Gods blessings in this world may be hoped for arise out of Faith in which God hath founded them and which is the sole and only thing by which God hath Covenanted to continue and preserve them to us thus taking it Metaphorically as he but then take it litterally as the Schools distinguish subjectum quo and subjectum quod a subject by which this subsists in another and a subject which supports really the inherent accident so may I speak of substance or fundamentum the foundation of hope without doubt is the reasonable soul of man out of which this act or habit is produced and to which it doth adhere or inhere this soul is the subjectum or fundamentum quod but faith the substance or fundamentum quo by the mediation of which hope is there fixed and setled for he that hopes for blessings from God without Gods revealed promises which are apprehended only by faith trusts in his own wit not in God thus this Text being explained there is no violation offer'd to any Term but each word hath its proper and genuine signification and it lays open a clear and manifest truth which cannot be denyed but contrarywise by his explanation every word is wrested out of its proper sense and meaning for faith which is an accident a habit must be a substance hope to exist in the Aire where is no foundation no substance to support it SECT III. Some other things Examined HE comes next in that 340 Page to enquire Quid est essentia which is answered it is not distinguished from substantiae the next quaere is what is substans the same with ens the same with a thing that is whatsoever is truly existing distinct from fancy and name Here the Reader may discern how violently he prosecutes the former conceipt that there is no real thing besides substance as if to inhere or adhere were not to exist but only subsistance were existance but I shall prosecute this no further now it being a conclusion to which I do not remember that I have objected any thing heretofore which are the only things I intended to vindicate in this paper next he enters upon a long discourse how the Greeks and Latines have distorted names as he termes it which I omit upon the same reason before although a most unhappy perswasion of his But in pag. 342. in his discourse of a person he opposeth what I have delivered in my 34 Cap. against his sixteenth which I find much alter'd in his Latine Edition and if the Reader will trouble himself so much as to peruse that Treatise of mine he will find that Mr. Hobs hath added nothing here that was not in the former nor answered any thing of my discourse which I doubt not to affirm doth much more clearly explain the nature of a person then any thing he hath put down for it and I will pass the rest of this Cap. as not opposing my former censures of him so likewise his second Cap. of Heresie which was only writ to excuse himself from Heresie which I never charg'd him with as I remember and do here so far acquit him that I think he never can be judged for one amongst us nor ever will be for by him a man may deny any Truths if Leviathan exact it yea he must be of Leviathans Religion and then he can never be judged an Heretick because Leviathan must be supream judge but withal I think he doth deliver Heretical Doctrine and that that very conclusion is one according to the Laws established in our Nation And I will pass to his third Cap. which is Intitled of certain objections against Leviathan and is entered upon Page 359. CAP. I. His Exordium Censur'd HE begins this third Cap. which concerns the objections against Leviathan with the story of these last unhappy times where he raiseth the cause of the War only from the difference between the Episcopal men and Presbyterian I will not undertake to rake up that Kenuel although perhaps I might be able to speak something pertinent but this I dare affirm that although the Rebellious party had an animosity against the Episcopal as they had against all Authority until they had made themselves sole Governors yet their cheif aime was to pluck down the Regals and in order to that it was necessary first to take down Episcopy which was a support of it and indeed you shall find that almost all Treasons do pretend Religion that under the cloak of holyness they may cover such horrid impieties as must be acted