Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	reason_n	7,423	5	5.8303	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47531	Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...; Animadversiones in libros Novi Testamenti. English	Knatchbull, Norton, Sir, 1602-1685.; J. L.; Walker, Thomas, 1658 or 9-1716.	1693 (1693)	Wing K672; ESTC R4721	170,612	336

You have the same phrase in the same sense c. 26. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The which whilst I was doing that is whilst he was persecuting the Jews v. 11. As he went to Damascus c. He saw a light from heaven c. C. 26. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Saying nothing other then what the Prophets and Moses said should come to pass if Christ was subject for to suffer if he was the first from the Resurrection of the dead c. Si passibilis Christus is the Translation of the Interlineary and the vulgar Latin neither can the Greek words admit any other The Jews expected then as still to this very day they do expect a Messias whose Kingdom should be of this world and so did the Apostles also at the first before his Resurrection and therefore could by no means believe that he could be subject unto Death or Passion To root out which opinion out of their thoughts St Paul would not have them perswaded barely by his word but convinceth them by the Testimony of their own very Prophets before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood C. 27. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc injuriam commonly This harm but why not better this storm if it be true that Suidas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eo quod pluat pondus or graviter Because it raineth heavily or grievously And we have in Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventus insolens or procellosus A boisterous or stormy wind And thus Translated the sense is altogether as good if not better Oportuit auscultasse mihi non solvisse à Creta vitasse hanc tempestatem jacturam Ye ought to have harkned unto me and not to have loosed from Crete and to have avoided this storm and loss ANNOTATIONS On the Ep. To the Romans Ch. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words seem to be expounded with most significancy by trajection For the righteousness of God by Faith is in it revealed for Faith that is to be believed As if it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such trajections are very frequent I have shewed in sundry places it is called c. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteousness of God by Faith of or in Jesus Christ And in truth is the main purpose of this Epistle As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is used in the same sence immediately before v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To or for the obedience of Faith that is that the Faith may be obeyed among all Nations as also c. 15.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the obedience of the Gentiles that is that the Gentiles may be made obedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Gospel is the power of God unto Salvation to every one that believeth there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Jew first and also to the Greek v. 16. So that it most fitly followes For therein is the righteousness of God by Faith revealed that it may be believed as it is written Justus autem ex fide vivet That he that is just by Faith shall live to wit he shall inherit eternal life For the Gospel is the power of God to save every one that believeth in his Son You may see the like trajections Act. 13.27 2 Cor. 4.4 1 Pet. 3.21 C. 2. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opus legis The work of the law The work or business of the law is to accuse or to excuse and this is that conscience which is written in the hearts of all C. 3. v. 5 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si vero iniquitas nostra justitiam dei commendat quid dicemus Nonne injustus est Deus qui infert iram secundum hominem loquor absit Tum enim quomodo Deus judicabit mundum Si enim veritas dei in meo mendacio abundavit ad gloriam ipsius quid ego tanquam peccator adhuc judicor non sicut blasphemamur sicut quidam nos aiunt dicere quoniam fecerimus mala ut venirent bona quorum judicium justum est But if our unrighteousness commend the righteousness of God what shall we say is not God unjust who inflicteth punishment I speak as a man far be it For then how shall God judge the world for if the truth of God through my falsness hath more abounded unto his glory why am I yet judged as a sinner and not as we are slanderously reported and as some affirm that we say because we have done evil that good might follow whose judgment is just Most Interpreters do here omit the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as redundant But I conceive it is by no means to be pretermitted for that it is the very word that explains the whole sense which hitherto is very perplext and obscure The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred in the Imperative Faciamus Let us do I have Translated in the subjunctive Aorist in its proper sense together with the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam fecerimus because we have done The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have Translated with Grotius in the Interrogative Negative Nonne is not for so the sense requires it being spoken carnally or like a man to charge God with injustice and so you shall find the word to be taken Matth. c. 12. v. 23. Joh. c. 4. v. 29. and elsewhere Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which divide the coherence I have distinguished with a larger Parenthesis that the connexion and inference of the sense may more easily appear which is plainly thus For if our unrighteousness commends the righteousness of God what shall we say is not God unjust who inflicteth punishment for if the truth of God through my falsness hath more abounded unto his glory why am I yet judged as a sinner and not rather judged because we have done evil that good might come whose judgment that so judge is just For if they were called into judgment because they had done evil that good might come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man they might say that God was unjust for punishing them as sinners who had done nothing but what tended to his glory and this judgment in their opinion is just But if this should be granted how should God judge the world if with this plea the wicked might avoid his judgment there would be none left to punish And therefore the Apostle adds I speak as a man according to the Sophistical argumentation of the Jews or as Hierome saith Secundum te qui talia sentis According to thee who so thinkest But far be it from our thoughts for God cannot be unjust C. 5. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a righteous man scarce any man will die but for a good man peradventure some will dare to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Glossary is benignus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉

who used to creep in privily for so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a tense indefinite be lawfully interpreted that they might spy out the liberty they took upon them in Christ Jesus And that for maintenance of the truth of his Gospel which he had preached among the Gentiles that the Mosaical Law was abrogated least he might seem to preach or to have preached and laboured in vain and for no other cause was Titus not compelled to be circumcised And therefore doth Estius rightly conclude in the voice of Paul Quod si Apostoli c. If the Apostles to whom I communicated my Gospel which I preach among the Gentiles had thought the Mosaical Law whereof Circumcision is a principal part had been necessary for the Christians they would certainly have caused Titus whom I brought with me to be circumcised atqui id factum non est but that was not done c. Whereby he clearly intimates his opinion that the reason why Titus was not compelled to be circumcised was that the truth of Pauls Gospel might remain And as this reason suites best with the coherence of the Text so doth it likewise best agree That the Apostle did communicate his Gospel to those who were reputed pillars in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately apart from the rest of purpose because the false brethren who used to creep in privily into their assemblies might not be present to spy their debates and actions and consequently it is to be presumed they were not present for whose sake the meeting was purposely appointed private And then how can it properly be with reason said that Titus was not compelled to be circumcised for their sakes who were not at all present their company being purposely declined And if this be so then must we without farther dispute conclude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the persons to whom v. 5. the Apostle thought not fit to give place no not for an hour must be those of reputation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. that is to the chief Apostles Peter James and John Between whom and Paul we may gather from the discourse of the place there was no small contention probably about the circumcision of Titus Paul producing that to the Galatians in the first place as it were by way of triumph to let them know he had the better of it I communicated my Gospel to them which I preach among the Gentiles But they were so far from having any thing to find fault with in my preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact hath it that neither was Titus who was with me being a Gentile compelled to be circumcised And surely there was some heat between Paul and them concerning the observation of Moses Law and its possible they might be too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants to the time they might possibly connive at some things least the faithful among the Jews who being Zelots of the Law Act. c. 21. v. 20. thought they were bound to hold it fast might chance to be offended and so fly back from the Christian Faith For which their prudence Paul as the Greek Scholiast hath observed in his praise hath not stuck to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons of reputation or of great esteem worthy of reprehension and dissemblers who walked not aright so that he may establish the Gospel of Christ Now to these chief Apostles who were reputed Pillars it was that Paul thought not fit to yield as he after saith that he resisted Peter to the face v. 11. Neither ought we to think so meanly of our Apostle as if he would on any terms have yielded to the false brethren though possibly he might have done it to the chief Apostles whom he knew to be at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equal honour and Ministers of the same Spirit and Gospel with him In summ Transpose but for your present understanding those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I conceive the sense runs most perfectly clear And I went up by revelation and communicated to them the Gospel which I preach among the Gentiles least by any means I should run or had run in vain Yea neither was Titus who was with me being a Gentile compelled to be circumcised but privately to them of reputation and that because of false brethren unawares brought in who came in privily to spy out our liberty which we have in Christ Jesus that they might bring us into bondage To whom we gave place by subjection no not for an hour that the truth of the or my Gospel might continue with you To whom relating to them of reputation and not to the proximum antecedens which is not at all times necessary If any demand what means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or according to revelation For my part I think there 's no necessity to run to any vision by day or night but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here signifie some Revelation or Manifestation which had been made unto him either by fame or word or Letter that there was a rumour at Jerusalem that he taught a doctrine differing from the Apostles of which James gave him notice in express words Act. c. 21. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They have heard of thee that thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to Circumcise their children neither to walk after the customs of their Fathers For which rumours sake perhaps it is said Act. c. 20. v. 22. Behold I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstrictus animo resolved in my mind to go to Jerusalem what ever becometh of me to testifie as follows the grace of God but whether that journey and this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one and the same time I cannot determine but t is certain he went for one and the same cause to testifie and vindicate his Gospel which he had preached among the Gentiles In the last place come to be considered the words that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the explication of which words there is no need of any figure or other supplement then is common in the Testament Understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like whereto you have Joh. c. 16. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixerunt discipuli as the vulgar Latin Then said some of the disciples And Act. c. 21. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then came with us some of the disciples The same construction Beza and Grotius both allow Matth. c. 27. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii Israel The phrase it self is frequent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Platonicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plebeians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that are of the Faith Gal. c. 3. v. 7. And 〈◊〉 〈◊〉