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	reveal_v	5,457	5	8.8529	5	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 〈◊〉 〈◊〉 〈◊〉 〈◊〉