Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	moses_n	pharaoh_n	119	3	9.4794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61518	A peace-offering an earnest and passionate intreaty, for peace, unity, & obedience ...	Stileman, John, d. 1685.	1662 (1662)	Wing S5554; ESTC R12102	300,783	364

Noluistis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluistis Aret. in l. oc Yee would for a season rejoyce in his light and Yee would not so Aretius interprets it both true and of the same persons yet a contrary will 4. Admit the same speech be delivered of one and the same thing one affirming the other denying yet no contrariety i. e. no contradiction For examine the speech [p] Mic. 5 2. Mat. 2. 6. See these places more fully and exactly ventilated in Gataker Cvn. lib. 3 c. 18 p 200.201.202 Thou Bethlehem art the least and Thou art not the least In the one the least because of the smalness of the circuit in the other not the least being dignified by our Saviours birth 5. Read we a contrariety as sometimes we do yet either our ignorance it is that we see not or if we see want of discretion that we give not our selves and others satisfaction in this case St. Mathew writeth There was [q] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8.30 a far off from them an herd of Swine St. Mark and St. Luke say There [r] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 5.13 Luk. 8 32. by them Let men learn what this means and having considered these let them demand satisfaction for the other 6. Say one place sorbids another commands the same thing will men take part with one against the other or not lay their hands upon their mouths till they know what answer to make [s] Hos 4.15 Come ye not to Gilgal go not to Bethaven here is a prohibition yet in another place [t] Amos 4.4 Come to Bethel and transgresse to Gilgal here an injunction How doth one bid another forbid What! is God divided is their dissention in the Spirit of Vnity or is there more then one truth Prophet against Prophet Osee against Amos and Amos against Osee nothing so The plain-song is negative Go not up The Descant is varying the tune by way of Irony or mock as that of Elijah when bidding Baals Priests [u] 1 King 18.27 Cry aloud he gives a reason because Baal was pursuing his Enemies 7. We take not this to be more prejudicial to the truth than the word Cajnan [x] Luke 6.36 in the Genealogy of Christ put in by the seventy Here let us observe how Junius followeth the truth in love speaking of this point The Objection is if that word Cajnan be admitted the authority of Lukes Gospel is impreached for [y] Falso adhibetur Cajnanis uomen the name of Cajnan is falsely put in to this Junius answers [z] Etsi re falsum suisse dabimus tamen suit opinab le quam opinionem in vulgo roceptissimam respexit lucas Jun. paral l. 1. Paral. 60. Though indeed false yet was it otherwise supposed I but Luke knew it was false [a] S●ivit quidem illud sed hoc ●●●●modi esse sciv ● q●od re● tantum unius bi ●ori●● no● autem fid●i catholicae ●eritatem effend ret ibid He knew it indeed but he knew it to be such a point which might offend the truth of one only Historie but not of the Catholick Faith I but Luke by this means did confirm an errour but it was no such purpose of his the remedy he knew would have been worse if in all hast out of season he should have attempted the removal of this name [b] Propter cansam quae non at●ingit funda mentum ullum fidei propri per s●● periclitata fuisset scripturae authoritas c. for so the authority of the Scripture might have been endangered whereas this 〈◊〉 point did not properly of it self touch the foundation of Faith I but this is the wisdome of the flesh [c] Non est sed spiritus haec fa●i n●ia ibid. No it is the wisdome of the Spirit that those [d] Quod 70 olim mutaverunt Mosen indignè factum quod Evangelista Apostoli mutatu●● receperint sapientur factum per spiritum Dei convenientur ●●is temporibus ibid. 70 changed Moses it was not well done that the Apostles and Evangelists received it being changed and so did use it I hold it wisely done by the Spirit of God and sorting with the times Then closing the point desireth of God this modesty in this our age bearing with others errours which without offence for peace and edification might be tolerated and extinguish that fervent spirit of contention which now a daies can pardon their brethren nothing nor yield ought to the publick peace edification and charity the bond of perfection which [e] Nihil tegere dissimulare potest in eo qui tegit pecca●● nostra miscricordiâ maximâ toleravit tempora ignorationis nostrae ibid. can cover and wink at nothing even for his sake that covereth our sins and in greatest mercy beareth with the times of our ignorance as if that blessed Servant of God his exhortation had respect to the words of St. Paul [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow the truth and for fear of being over eager it is added in love The ground of which sweet intreaty if we may conjecture he might take of St. Hierom [g] Qu●d semel aures h●mi●um occupaverat et n●scent●s ecclesis robo averat fi dem justum a● etiam nostr● filentio comproba ri H●●ron 1. Pro●m in P●ral what thing ●ath once possessed the ears of men and hath strengthned the faith of the Church springing up it was meet also by our silence to be approved 8. To close all [h] Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. there is no contradiction unlesse it be of the same person [i] Ad idem se cundum idem simal et eodem tempore Arist de repreh Sophistar action and time and in the same manner Now in the History mentioned by the Psalmist there are divers persons to whom these words may be fitted some of the learned understand Moses and Aaron and They were not disobedient others fit them to the wonders and judgements which God sent forth others take it of Pharaoh and his Host and They were not obedient and to this the old version refers so as there is a truth in them all no falsehood if Dunces that have a wrangling Spirit can render a question for Averroes the Arabian interpreter his credit as where Aristotle writeth Natural Philosophy is busied in that [k] Physica speculatur de ente quod possibile est moveri Arist which is possible to be moved the Arabick is [l] De ente quod impossibile est moveri Averr which is impossible to be moved by distinguishing as their manner is a [m] Subjectum commune vel adaequatum common subject from a proper what a foul shame is it for us that will not understand which we may specially terms far more easily composed without prejudice to the truth of Gods word and our Holy Faith Thus far that learned man in answer to