Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	great_a	know_v	speak_v	4,061	5	4.0748	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16969	A defence of the booke entitled A co[n]cent of Scripture for amendment of former Atheian most grosse, and Iudaique errours, which our translations and notes had: against the libel, scoffing a Scottish mist: and slaundering that the Iewes epistle sent from Byzantian Rome, was a forged worke, and not in deed sent thence. By Hugh Broughton.	Broughton, Hugh, 1549-1612.	1609 (1609)	STC 3858; ESTC S114309	15,638	34

and wise D. Banecroft conspired to commende him for checking the Bishopps deserving best and he alloweth against the Bishopps the corrupt Geneva Iosias begate Iacim Iacim begate Iechonias where the Bishoppes haue Iosias begate Iechonias Conclusion Therfore he betrayeth the Gospell to Iewe Turke Pope A●sw●●e D. Bancroft seeing he would aspire by wisdom to be guilty of all errours committed in his charge shall be left now as the Bishoppes with Maister Lively for Dan. 9. and with the Geneva for Michals children 2. Sam. And againe Math. 1. for adding Iacim full badly whom the Bishopps sagely omitted Now I will defende them for Iakim reiected and that by the reasons following Reasons why the copyes must be holden corrupt that haue Iacim Math. 1. 1. None who know the Ebrew to bee Iehoiakim would soone beleeue being learned that the one halfe the latter halfe should be the Apostles Greeke that ● should be swallowed vp So Iewes would say that Levy was a Publican not a Grammarian and the honorer of the Gospell must bee a singular Grammarian Wher though vnebrewed Greekes in Eusebius bring Iacim the Lxx. still have Iehoiakim This argueth that Beza and the Geneveans had little Ebrew as their Ebrew Professour bragged that he would sell the great Bomberg for fourteene Frenche crownes solde for 33. at Leidon because they little esteemed Ebrew because Mercerus was deceaved by them 2. Saint Matthew had three sortes of men to speake off Fourteene all Fathers to our Lord 〈…〉 earthly kingdome Fourteene of idolatrous house none without blemishe Fourteene of another house of Nathā poore in this world but Kings of an eternall kingdome Dan. 7. Now if Ioakim were in the second company then it had fifteene and wicked Iechonias must sit at table with the most holy and the Virgin Marie must be cast out without consideration of whom Iesus could not be knowen Iosephs son for the right of the kingdome Therefore the Geneveans litle knewe Saint Mathewes purpose As. Calvin and Beza missed as the Iewes concerning the Romanes falslie holden the fourth Kingdome 3. Ioiakim King of Iuda was so hateful as destroyer of all Temple Cittie Kingdome that after the returne the Iewes enacted that in their Thalmudiques they should either name Zedekias to be King in his steed as in the Misna or Babylonian Thalmud where the Comment noteth that Zedechias reigned not before his brothers sonne and his brothers death but for hatred to Ioakim his Name was lothed Solom Iarchi handleth the same 4. In Ierusalemy and the Babylonian when they dispute what men of Israell may be determined to haue perished for euer many be named as Ieroboam Achab Iechesai Manasses Ioakim But some hoped of all saving Ioakim all damned him as sure of destruction And although Iesus the high Sacrificer honored the name calling his sonne Ioakim yet that prospered not for Eliasib his sonne ioyned with Sanballat Nehem. 13. to make a chamber for him about the Temple that in Zacharies vision Iesus had vncleane apparell for his sonnes faultes and none amongst all the other returned are called Ioakim Nor any among all the Iewes named in the New Test Whereby it appeareth that the communaltie hated the name and scoffed it in the Fable Susannas 5. I shewed one Rabbi Elias at Basill how learnedly Saint Matthew discarded wicked Ioakim not as a Publican but as a Thalmudique and how Saint Luke brought Cainan son to Arphaxad as the Lxx. and 75. soules Act. 7. for 70. And S. Paule brought yeres 450. after a sort for 339. as Thalmudique and Iosephus and how Iohn placed the xii stones Lawlier like by the Tribes desert Apoc. 21. Then he admired Saint Mathew and the rest and requested mee to handle their Gospell in such Ebrew as I spake and saide I should turne all their nation And now the Iewes of Hanaw haue chosen that very Rabbi to deale with me that if I perswade him they will all be Christians I tolde I wished they knew our groundes first and sawe Christ through all the Lawe It had bene a great glory to the West that our Archb. and Bishops could in Ebrew shew Iewes that we haue Bishops in their sense as our Apostle requireth So I would yeeld as I haue done twelve yeres the Place Pay vnto them for opening the Bible in Ebrew Their zeale at the least should be ready and will to glory of Christ the morning starr Psa 22. as Kimchi doth expound it an enimie to Christ yet serving Christ for Apoc. 2. 21. Their zeale should be readie that we should not be as Babylonian Lucifer in opiniō a light giver in trueth darknes of confusion I doe not know how they can looke to be saved carelesse to shew Iewes the great salvation first spoken by the Lord himselfe and left by the Apostles for al holy to declare The like occasion was never offred vs to celebrate the glory of our Gospell to shew how faire it passeth the Thalmudicq in their own kinde hath no speach heard but in their veine all is spokē though they could never beleeue how God was in Christ The faithles Iewes Apocrypha never medle with Christ Iewes holde vs to be estranged from God by thinking fables to be sadd matter For that let Iochim be marked in the fable of Susanna to the purpose of discerning text The fable of Susanna 6. The fable of Susanna contayneth in a play the canon against Ioakim any skilfull in Iudaiques would soone see the iest that Daniell should bee but twelve yeares old in Babylon for 90 at Cyrus reigne that captives should have courtes for life and death and stately houses and great riches without known desert and Iudges to loose their wittes in seeing of a Diana to conspire her death with a Lucian storie these might teach all whom to much want of learning with conceit of some witt maketh not madd with Festus that the speach is a Iudaique dalliance to trappe an asse like the Athean fable of Toby that dareth give Angells names and fayne a storie which the Thalmudiques never heard nor the Prophetes of latter tymes And the Fable is of purpose a fable as much as any part of Ovid or Lucian So Susanna in this tenour The Iewes holy People are called Shusan of Salomon Cant 2 when they were a Lillie among thornes in Babylon and the Persian citie Susan named of Lillies plentifull in their fieldes bare swaye then they might play vpon their hope turne their Tragedie into a Comoedie Now in the Lamētations God is to Iuda Helki my portion So Iuda was daughter to Helkiah Ioakim the King was man to the common weale and Husbande to Susannas and aucthour of the carriadge to Babell the Caldeans were the Iudges that desired to stayne the Religiō of the Church But Daniell in high place was a defence so that he tolde Ch. 5. that the K. should be killed then Darius reigned Astyages in the fable This fable might haue taught the