Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	heart_n	lord_n	word_n	7,480	5	4.1268	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35114	A discourse of the terrestrial paradise aiming at a more probable discovery of the true situation of that happy place of our first parents habitation / by Marmaduke Carver ...	Carver, Marmaduke.	1666 (1666)	Wing C718; ESTC R22054	77,097	198

their Verdict whether it was Shivaz or Estacher or that there were no such Colonies of the Romans here in England as Lindum Cambodunum and many more because our Antiquaries are at variance in describing the places where they stood some placing them in one place some in another As for thy part Christian Reader for such I here suppose thee to be believing the infallible Veracity of the Holy Scriptures it will be no point of wisedome in thee to smite thy Friends to gratifie thy Adversaries Our Contentions are no more but a farther advance in clearing and vindicating the Holy Text in which thou and the whole Christian yea and Jewish Church are equally ingaged as well as we nor had this Discourse of mine ever with my consent seen the light had I not lately been provoked thereunto upon this very Question by the unsufferable Insolence and Insultation of some Antiscripturists a Generation of men lately sprung up amongst us and growing very numerous and exceeding bold owing their extraction to the most virulent poison of the leven of the Pharisees and Sadducees the perpetual Pests of true Religion now complying together in a mystical mixture and much improved by the effectual working of the spirit of Antichrist in a multitude of confused Sects both Fanaticks and Pro-fanaticks freely dominearing in these late years and however disagreeing among themselves yet agreeing all together in this to subvert the Foundation of Faith the Power of Godliness such as are our Familists Antinomians Libertines Hobbians Ranters Quakers and Seekers beside a great number of many others who though not so directly and immediately have by their pernicious and seditious Doctrines contributed not a little to promote this Mystery of Iniquity and to make way for the birth of this Monster that now begins to appear upon the stage a Monster more prodigious then Africk ever bred to wit a Christian Atheist acting all the parts of an avowed Infidel under an Hypocritical and therefore more odious outside of a baptized Believer professing Religion for no other end but to jear it and reading the Bible for no other end but to blaspheme it whom to discover and oppose I doubt not but every good Christian whose heart is touched with any zeal for the Honour of God and his Holy Truth will take himself equally concerned to engage with me to the utmost of his power As for those whose custom it is as Sir Thomas More hath observed long agoe to make themselves merry upon their Ale-bench with the Writings of others and think themselves extremely witty if they can break a scurrilous jest the Evaporation of Drink and a profane spirit either upon the Argument or the Author as we are willing to take notice of them among the former company so for their Censure we referr them to the Judgment of him who will take an account of every idle word that men shall speak in the mean time wishing them more sobriety And now good Reader I shall keep thee no longer from the perusal of this Discourse lately mine but now made thine onely desiring that we may all double our Praiers to the God and Father of our Lord Jesus Christ that he would inspire continually the Universal Church with the spirit of Truth Unity and Concord and grant that all they that do confess his Holy Name may agree in the truth of his Holy Word and live in Unity and godly Love And especially those whom he hath appointed to watch over the Souls of his people that they may attend faithfully to the Ministry which they have received of the Lord to fulfill it by contending earnestly for the Faith that was once delivered to the Saints and opposing vigorously with united hearts and hands those overflowings of Atheism and Ungodliness that are breaking in upon us like a mighty Torrent and by asserting the Truth of God and his Holy Word in the evidence and demonstration of the Spirit and power confirming such as stand and supporting those that are ready to fall by removing stumbling-blocks out of the way of the weak stopping the mouth of the Adversary and plucking up the Tares which the Enemy hath sown endeavouring as much as in us lieth to present every man blameless at the appearing of our Lord Jesus Christ whose Fan is in his hand and he will throughly purge his floor and gather his Wheat into his garner but the Chaff he will burn up with unquenchable fire AMEN Errata Pag. Lin. 14. 25. Hededis r. Hedenis 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A DISCOURSE OF The Terrestrial Paradise CHAP. I. The Opinion of Junius concerning the place of Paradise proposed THE Opinion of Junius concerning the place of Paradise which is almost generally followed by all Interpreters since his time not Protestants only both Lutherans and Calvinists but even the most ingenuous and learned Papists is that it was situated in Chaldaea in the Region which Ptolemy calleth Auranitis which he supposeth by the change of a letter to have been corrupted from Audanitis or Edenitis The River watering it he takes to be the main stream of Euphrates which toward the end of his course divideth it self into four branches The first towards the West which divideth betwixt Chaldaea and Arabia the desert which Mose's calleth the land of Cush or as we with others Aethiopia is that which Ptolemy calleth Baar-sares Strabo Maar-sares Ammianus more corruptly Marsias Abydenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it emptieth it self into certain Fens abounding with Frogs which the Chaldaeans call Akrukan and this he supposeth to be that which Moses calleth Gihon the signification of their names so well agreeing which in both is as much as Alveus foss atúmve deductum atque distractum The second branch is that which runneth through Babylon and Otris and is by Ammianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Euphrates and therefore without straining supposed to be Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third is that which Pliny saith the Assyrians commonly called Armalchar Ammianus more truely Nahar-malca Abydenus by a Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the very same put into Greek which Ptolemy calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This he conceiveth to be Pishon which breaking from the main stream at a Town taking name therefrom called by Ammianus Macepracta or as he would have it read Maja-prakta by Pliny Massice and running into the River Tigris at Apamea not onely mingleth his water but his name with it which from thenceforth is called Pasitigris or Pisotigris and entring the Persian Gulph at Teredon watereth by the way the whole Region of Havila where there is Gold Bdellium and the Onyx-stone that is as he expoundeth it the Country of Susiana where all those precious things are to be found The fourth and last branch called by Moses Hiddekel he supposeth to be that Rivolet mentioned but without name by Ammianus which being drawn out of Nahar-malca emptieth it self into Tigris at Seleucia

sensum pugnat I will not dissemble that the reading of this passage struck my spirit with some horrour and often recalled my thoughts to this meditation which otherwise I was willing to have bestowed in more profitable matters to try if by any means this Scandal might be removed And why should we despair of effecting this when even Secular Authours themselves are not at agreement in assigning the Fountains of these great Rivers some finding them in one place some in another some at a larger some at a nearer distance A hopefull augure that at length they may be found so near as to verifie the testimony of Moses Strabo that grave and learned Geographer sets them very far asunder viz. near upon 312 miles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fontes Tigridis Euphratis distant invicem circiter M. M. D stadia Ptolemy cuts off more then a third part of this distance for he sets the Latitude of the Fountains of Tigris in 39d. 40 m of Euphrates in 42d. 40 m between which there are no more then 3 Degrees difference which make but 180 miles But Procopius may seem to draw them nearer together for thus he writes De Bello Pers l. 1. Mons non valde praruptus in Armeniis est à Theodosia Civitate 42 stad distans ad Boream pertinens unde duo exeunt Fontes totidem Flumind constituentes Euphratem dextrorsus Tigrim verò sinistrorsus What this Mountain was and where this City Theodosia was situate 5 miles ¼ to the North of which these two Rivers had their Springs it is not easie for us by help of that broken and imperfect discovery which we have of those Eastern parts to determine In the same Book he mentioneth a City of that name not far from Nisibis Anastasia Civitas condita est ab Anastasio ubi erat Dara in Mesopotamia à Nisibi 98 stad distans in Romanorum Persarúmque confinibus cui vicina Theodosia But this being well within Mesopotamia could not be the same with the former seeing it is certain that the Fountains of Tigris and Euphrates were in Armenia More likely it was that Theodosiopolis mentioned by Eustathius in his Comment upon Dionysius's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of Armenia he bids us note that the Emperour Justin divided it into 4 parts the first and most renowned whereof was that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Metropolis was Bazanis formerly called Leontopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But neither is that so precisely bounded that we have any thing of certainty to affirm concerning the situation of it nor if we had would it be much material to the end we aim at for though the Testimony of Procopius have served us to bring the Fountains of these Rivers nearer together yet seeing he confesseth them to be distinct this will not serve our turn But are there any then that do affirm them to spring out of the same Fountain Surely if Isidorus Hispalensis do not deceive us either he himself or S. Hierome had read some such thing in an authentick Author viz. Salust the Historian for these are his words Orig. l. 13. c. 21. De Fluminib Euphrates fluvius Mesopotamiae de Paradiso exsurgens Salustius autem author certissimus asserit Tigrim Euphratem uno fonte manare in Armenia qui per diversa euntes longiùs dividuntur spatio medio derelicto multorum millium quae tamen terra quae ab ipsis ambitur Mesopotamia dicitur Ex quo Hieronymus animadvertit aliter de Paradisi fluminibus intelligendum Whether Isidore himself had seen this passage in the Works of Salust which now are lost or S. Hierom's Works have suffered some mangling since his time I cannot tell but the truth is in the Editions of Hierome which we now have this Testimony is not quoted so fully for in the place to which he relates the most material passage is left out His own words De loc Heb. voce Euphrates are these Euphrates fluvius Mesopotamiae in Paradiso oriens Porrò Salustius author certissimus asserit tam Tigris quàm Euphratis in Armenia fontes demonstrari Ex quo animadvertimus aliter de Paradiso fluminibus ejus intelligendum That there is a considerable difference betwixt these two in relating the testimony of Salust is obvious at first sight without a Prompter for besides a larger addition in Isidore that main clause Tigrim Euphratem uno fonte manare in Armenia is no more in S. Hierome then Tam Tigris quàm Euphratis fontes in Armenia demonstrari which they might well enough be though removed at as great a distance as some have set them Yet can we not honestly suspect that Isidore would falsifie either Salust or Hierome for so small a matter And the observation which Hierome makes upon Salust's words argues that he conceived something in them remarkable above what was ordinarily to be found for rectifying a common Errour about the Rivers of Paradise Now that the Fountains of Tigris and Euphrates were to be seen in Armenia was no news nor worthy so solemn a preface to gain credit to the Author it never being questioned by any but obvious in every Historian as well as Salust But if he observed and reported them to flow out of the same Fountain which was a Secret unto most well might he commend the Testimony of such a credible Writer to the consideration of the men of his time as a fair way to reconcile the relation of Moses with the truth of History the ignorance whereof had put them upon such prodigious fancies and so his aime may seem to have been the same with ours viz. by hinting this Testimony to prepare and procure belief that nothing was reported by Moses concerning the Original of these Rivers which if inquired after might not also be made appear by the testimony of Secular Authours But because this report of Salust comes to us onely at the second hand and that also somewhat obscurely we are content no more weight should be laid upon it then what in prudence it may be supposed able to bear nor is there need we should having a second at hand ready to be deposed upon the same thing and that as clearly and fully as we can desire This is Lucan Pharsal l. 3. Quâque caput rapido tollit cum Tigride magnus Euphrates quos non diversis fontibus edit Persis incertum tellus si misceat amnes Quod potiùs sit nomen aquis That he sets the common Fountain of Tigris and Euphrates in Persis whereas by the undoubted consent of all that speak exactly they were in Armenia this ought not to stumble any one that is but meanly conversant in Histories who cannot be ignorant that it is common with Writers especially of those times to call by the name of Persis all those Countries that at that time lay under the Dominion of the Persian or Parthian Monarchy But it cannot but be grateful to all such as wish well to