Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	faith_n	scripture_n	1,902	5	5.6869	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19997	Tobacco tortured, or, The filthie fume of tobacco refined shewing all sorts of subiects, that the inward taking of tobacco fumes, is very pernicious vnto their bodies; too too profluuious for many of their purses; and most pestiferous to the publike state. Exemplified apparently by most fearefull effects: more especially, from their treacherous proiects about the Gun-powder Treason; from their rebellious attempts of late, about their preposterous disparking of certaine inclosures: as also, from sundry other their prodigious practices. ...	Deacon, John, 17th cent.	1616 (1616)	STC 6436; ESTC S109436	149,605	232

in the image of God hath he made man they were not put downe there for any such supposed confirmation of the magistrate his subordinate power as your selfe do séeme to affirme but as an amplification rather to aggrauate the sinne of such murder committed telling the murderer thus that not onely he hath bene most iniurious to the man whom he murdered but that also the Lord his supereminent Maiestie is mightily wronged thereby because his owne image in man by such an outragious murder is most monstrously mangled marred and in a manner defaced Hydr. Although this which those men affirme be in it owne selfe such a sanctified truth as proportionably consorteth with the analogie of faith yet is it not truly collected I verily thinke from that portion of Scripture if we more strictly consider the same according to the maine purpose of the Almightie himselfe Because these words the image of God they haue not any such reference there to the murdered man but rather to the magistrate himselfe so seuerely reuenging the murder committed The Lord very plainly declaring therby that not onely a iust reuenge must seuerely be executed vpon the outragious murderers but that also the said reuenge must onely be orderly vndertaken by a man authentically endued with the authoritie of God Yea and this sence of the place may yet more euidently breake forth to euery mans apprehension if we aduisedly consider first the seuerall significations of the image of God and then next if we examine more strictly the word gnasa it selfe put downe in the forenamed text Capn. Shew me first I beséech you the seuerall significations of the image of God Hydr. Touching the seuerall significations of that selfe-same image so frequent and ordinary in sacred Scriptures we haue here to obserue that a man is said to be made according to the image of God in a threefold respect namely first respecting the nature of his soule the same being a spirituall essence immortall eternall inuisible and very significantly resembling the immortalitie eternitie and inuisibilitie of his Lord and Creatour And in an especiall regard hereof each man so created is fitly called a liuing soule Secondly a man is not vnaptly said to be created also according to the image of God in an onely respect of the essentiall qualities of that his said soule namely righteousnesse and holinesse because man also was therein accordingly created after the image of God And thirdly a man may very well be said to be created also in the image of God in a more speciall respect of the holy attributes thereof bestowed vpon him namely dominion dignitie and glorie because man also himselfe euen by a more speciall dispensation from God obtained from God a most princely soueraigntie ouer all the inferiour creatures as also more specially concerning mankind Capn. This Sir I confesse is maruellous strange and more then euer I heard But what do you inferre from this thréefold signification of the image of God Hydr. Euen that which notably tendeth to the timely confirmation of our purpose concerning the true ●ence of this text For we may not in any wise vnderstand this portion of Scripture according to that primarie signification of the image of God namely according to the spirituall essence immortalitie eternitie and inuisibilitie of mans soule because therein the soule of man was made immortall and the Lord speaketh here precisely of that image of God in man wherin mans bloud may be spilt which cannot properly be said concerning mans soule Neither may we vnderstand this portion of Scripture according to that secondarie signification of the said image of God namely according to the essentiall qualities of that selfesame soule I meane true righteousnesse and holinesse because those the essential qualities appertaining to the soule of man as they were vtterly lost in our forefather Adam so surely being now eternally restored to a man in Christ they are no way subiected to any such outragious spilling of bloud And therefore we must necessarily vnderstand this making of man in the image of God according to the third signification of the image of God namely according to that diuine dominion power or soueraignetie which by y e speciall dispensation of God is more especially designed to some such speciall persons as are by his absolute authoritie to take a iust reuenge vpon all malefactours Capn. Surely Sir this thréefold signification of the image of God doth shew forth the true sence of that text by sundry degrées like the day-dawne in the morning But how may this sence be yet further confirmed from a more strict examination of the word gnasa put downe in that text Hydr. Exceedingly wel Because the word gnasa which is there translated made it may not properly be referred to that speciall worke of creation wherein Adam was primarily or secondarily made according to the said image of God concerning either the essentiall being or the essentiall qualities of that his said soule which are no way subiected to any such outragious spilling of bloud and therefore it cannot bee rightly referred to either of them Capn. Oh yes Sir maruellous fitly especially if the word gnasa be vsed indifferently for that thréefold signification of the image of God Hydr. It were certainly true as thou sayest if the word gnasa indeede were vsed indifferently for euery of those seuerall significations of the said image of God And therefore we haue here now to consider afresh that as the holy Ghost hath purposely distinguished those seuerall significations of the image of God the one from the other so hath he precisely obserued three seuerall words in the originall tongue to set forth the different degrees of those the said actions of God according to their different conditions Capn. What are those thrée seuerall words I beséech you Hydr. The first word is bara that is to create or to make and more properly it betokeneth the bringing out of something without any matter at all preexisting in nature And euen so accordingly this word bara it is vsed sometimes for creation sometimes againe for procreation or the bringing of one thing from out of another and sometimes also for recreation or making againe because euery of these three seuerall actions there appeareth a wonderfull inherent power in God who worketh whatsoeuer pleaseth himselfe in heauen and earth and calleth those things which are not as though they were Secondly the Lord sometimes vseth the word sarath which properly and naturally signifieth to burne vp to boyle to melt mettall to trie forth by fire and so metaphorically to trie out the children of men to search through their hearts and their waies also sometimes if signifieth to to forme or to fashion a thing and to bring it vnto that exact and absolute condition which doth proportionably consent with the primarie patterne thereof And thirdly the Lord sometime

doth euen secretly seeme as it were to point also at the earthie constitution of euery of these which their said constitution is an effectuall and a speciall furtherer of such conseruation Capn. Well Sir procéed to the other kinds of smoke I beséech you Hydr. The second kind of smoke he calleth fulîgo that is a vapouring earthie fume extracted by heate and making blacke the very beames of mens houses Whereupon Quintilian describing a Student rethorically doth tell vs directly that vnto such a one fuligo lucubrationum bibenda est the very smoke of the candle or lampe must be sucked vp meaning thereby that a good Student must abide by his booke and spend light after light for the timely attainment of learning In like manner Aulus Gellius alluding directly to the besmearing nature of fuligo very liuely setteth forth by the same the deceiptfull speeches of a subtile man saying thus Verborum argutiarum fuliginem ob oculos audientium facit that is He casteth a mist of words before the eies of his hearers And as the witnesse of these men is a pregnant proofe for this point so surely the Hebrewes they haue a word very consonant thereunto For that which we name fuligo they call kitor The Septuagint they terme it athrachia the Latines fuligo that is a vapouring fume or subfumigation extracted from Frankinsence Mirrhe Aloes or some such other aromaticall spices or hearbes being cast in the fire as may plainly appeare by sundry places of Scripture Wherein thou maist plainly perceiue that Aristotle in his former booke doth fully accord with the infallible truth of God by telling vs confidently that fuligo is some such vapouring exhalation as proceedeth from matter of fatty substance especially from Frankinsence Pitch and such other like subiects that are of a more fattie and pitchie nature Capn. And what is the third kind of smoke Hydr. The third kind of smoake named Nidor is that which the Hebrewes call riach id est odoratus est olfecit the Grecians call it osmein the Latines odor as appeareth euidently by sundrie places of Scripture put downe in the margent All which do plainly approue vnto vs that Nidor is the fume or sauour of any thing burned or broyled according to the French-mens opinion who call it L'odeur flair de quelque chose qui est au feu ou bruslé The Italian he tearmes it odor di cosa arostica The Germans they name it ein geschmunerezeren Againe ein gescmack eines gebratnem oder geroesteren dings And the Spaniard intitles it odor suave del maniar Whereunto also accordeth Virgil saying Illi ingens barba reluxit Nidorémque arbusta dedit Properly it signifieth some smell of oylie-meates either boyled or broyled according to that of Martiall saying Pasceris nigrae solo nidore culinae By the premisses then it is very apparent that Aristotle he was not deceiued at all in defining Nidor to be such a vapouring fume as is vsually sent forth from some vnctuous and oylie matter Capn. But Sir you séeme herein by your leaue to confound fuligo and nidor and so to make of them both but one kind of smoke For what difference I pray you betwéene a fattie and an oylie matter Hydr. How a fattie and oylie matter do differ one from another the said Aristotle in the former place very plainly declareth affirming fatte to be more drie and oyle more moist Yea and Galen in his booke of Simples as also Aristotle in the forenamed Treatise do ioyntly affirme the fattie fume called fuligo to be more drie then that oylie exhalation which is commonly called nidor for that it consisteth of an earthie substance and retaineth withall some strength or force of the fier Capn. Well then let it be so as you say but what do you obserue from this your thréefold difference of smoke it selfe Hydr. Surely a very fit introduction to this our intended businesse For seeing fume is drawne by the operation of heate from those selfesame materiall substances which being by nature more earthie will not nor cannot be made to melt but by reason of their drinesse which is the nature of flame in an only losse of their coldnesse are turned estsoones into fire and seeing flame it selfe is nothing else but aire or smoke set on fire and kindled it must necessarily follow thou seest that therefore fume it hath a farre greater force to heate and drie then either fuligo or nidor hath Capn. The consequence I fréely acknowledge but what inferre you hereof Hydr. A very pregnant gradation to this our purposed discourse concerning the fierie pernicious fume of filthie Tobacco For these things being thus orderly set downe and determined according to the vndoubted truth of that naturall Philosophie which holdeth so apt a consonancie with the sacred Scriptures themselues how can it possibly seeme strange to any man liuing that I should thus confidently affirme the fume of Tobacco inwardly taken to be very pernicious to the bodies of men For seeing all kind of smoke doth not onely drie vp the humors of the body and inflame the inward parts but also doth scorch and burne them vp yea and consume those radicall humours which should vphold and nourish the spirits and euen feedeth as it were vpon the heate both naturall and externall or accidentall how should not the smoke of Tobacco being a more forcible fume then many of the rest be much more able to drie vp the humours to inflame the intrals to scorch and consume the radicall humors and so vtterly to extinguish the naturall heate it selfe whereupon must necessarily ensue not onely a most fearefull extraction of that the said naturall heate but also of those the vitall spirits wherein are contained the vigor and power of the whole life it selfe Capn. I perceiue no such necessary consequent Sir as your selfe would here séeme to conclude from the fume of Tobacco Besides that howsoeuersome nimble and exquisite wits by such a voluntarie discourse as this of yours is are sufficiently able to set a Vermilion die vpon whatsoeuer subiect or matter they please yet being at any time drawne to a more deliberate and succinct dispute then a man may easily espie the manifold imperfections which couertly lurke in their extrauagant and rouing collations And therefore procéede now more syllogistically I beséech you in the orderly prosecution of this your intended discourse without any such soaring aloft in the aire Hydr. With very good will And therefore to shut vp this my wide open hand a firme closed fist and to reduce my succeeding discourse into the ordinarie limites of an artificiall argument I may thus propound my first reason fyllogistically which also being absolutely grounded vpon the premisses as vpon a firme foundation and infallible ground may by no cunning opposition or craf●ie engine be possibly ouerthrowne Capn. Go to then propound it I pray you