Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	magistrate_n	power_n	terminate_v	16	3	15.9618	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

reason which had enslaved him from the bondage of his own false and erroneous principles whereon his heart was bound The bondage of his own lusts whereunto he was a servant Iohn 8.32 33 34 35 36. The bondage of sin and the law of sin which had enthralled him And being set free from all this bondage the true free-dom is the addicting ones whole self Rom. 6.7.18 and 8.2 understanding reason will affections actions life unto God and his righteousness This freedom is wrought by the Lord Jesus Christ his word and Spirit and Truth So that True freedom is a power to will and do what is good without any hindrance without any resistance in him who wills or does it And thus God is most free 2 Iohn 3.9 and 5.18 Thus he is free who is fully born of God Nor can he sin because he is born of God Thus Laban had no power or Just freedom to hurt Jacob if he had hurt him it had been from a false freedom from licence not from true libertie The Magistrate hath no power to hurt an innocent man if he hurt him it is not according to his office nor according to the rule of true freedom given him of God and Christ 2 Cor. 13.8.10 We can do nothing against the truth but for the truth Pauls power was to edification and not to destruction This is a free-dom according to which the most free-men are servants Acts 13.36 and 10.36 as David And Jesus Christ who is Lord of all and so most free He took upon him the form of a servant Yea this is a free-dom according to which the meanest servant may yet be free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So S. Chrysost For a man may be a servant yet not servile he may be a free man yet a servant Joseph was a servant yet not yielding to his own lusts or his Ladies he was a free-man His Mistris a free-woman yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of servants a slave to her own servant because a vassal to hir own lusts For the will of the fallen man being more prone to evill than good is much better and more free unto good being under the command and direction of another especially if it be justa servitus a just or moderate servitude than if it were wholly left unto it self In which case that of Job is true Job 11.12 Man is born like a wild asses colt Art thou called a servant care not for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Lat. Sed etsi but although thou mayest be made free 1 Cor. 7.21 22 use it that is thy just service rather and the reason proves it in the following words For he that is called c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nestor it is better to obey These are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Freemen the Princes the Noblemen the Gentlemen A man may according to this freedom be a good servant to an evill Master Obadiah was over Ahabs house 1. King 18.3 Joseph the servant of Potiphar Jacob to Labam Naaman now a Proselyte yet servant unto the King of Syria Daniel and the other Captives to Nabucadnezzar Nehemiah to Artaxerxes Saints in Cesars houshold Phil. 4.22 Ephes 6.5.6.7 3. Doubt If Canaan in person were not the servant of Shem then must he be in his posterity But where shall we find that Canaans posterity or the Canaanites were servants unto Shem or the Shemites Surely we read of Canaans posteritie how ingenious in all or most Liberal Arts some of them were in the time of peace and how securely they lived how powerfull and terrible to their enimies some of them were in their warrs which seems not to agree with the Condition of servants How securely they lived in peace and how ingenious they were in most Liberal and Mechanicall Arts 't is evident in that Arithmetick with Astronomie came from the Zidonians who were from Zidon Canaans first born unto the Grecians But their cheif excellency was in regard of Mechanick Arts mixture of purple is ascribed to the Tyrians Making of Glasse and weaving of Silk to the Zidonianes They were excellent Carpenters 1. King 5.6 Therefore Homer calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever witty invention in Garments or Vessells and what ever it was wont to be attributed unto the industry of the Zidonians By those Arts they grew extream Rich and secure Judg. 18.7 The Hittites were formidable and terrible in their wars as appears 2. Kings 7.6 The Jebusites were not inferior unto the Hittites who kept Jerusalem and Mount Zion maugre all the power of Jsrael till Davids time And when he went to beseige them in contempt of him they set no other guard to keep the gates then the Blind and the Lame 2 Sam. 5.8 The Amorites are reported to be as tall as Cedars and as strong as Oaks their Land a Land of Gyants Deut. 2.20 Zamzmmim the bedsted of Og one of them is described Deut. 3.11 much might be said of the other sonns of Canaan All which seems not to suit with servitude unto which Ham and Canaan were accursed by Noah For answer here unto I have shewen how according to the history the curse of Noah laid hold on Ham and the Egyptians As for the Canaanites 't is true they were very ingenious and witty in finding out of Trades and herein more industrious then either Shem or Japhet But this hindred not but that they might yet well be of a base and servile disposition as Cain and his posterity before the flood were exceeding cunning and were the first inventors of founding metalls and working in Iron making of tents building Cities inventing instruments of Musick All which although they be necessary for mans life and though they may be and doubtless are well used by the seed of Sheth and Enoch and Noah and Shem Yet the holy Ghost shewing that the seed of Cain before the flood were inventors of these things as also the seed of Canaan after the flood it 's an evident argument that these things were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main business wherein the Cainites and the Canaanites imployed themselves While mean time Sheth Enoch Noah Shem and their seed busied themselves in Divine matters In a word the Cainites and Canaanites busied themselves wholly about things belonging onely unto this life The Shethites and Shemites were and are taken up wholly or principally with matters of the life to come Let us now reflect upon our selves if our whole mind thoughts and desires be taken up about the things of this life earthly things c. What are we better then they we are even as they were Cainites and Canaanites For according to a mans thoughts will affections and actions he is to be esteemed Yea and according to them his reward shall be Matth. 22.5.6 not onely they who reproached and slew the servants sent to invite them are held unworthy to tast of the Marriage

cannot but know them which God hath imparted indifferently to all Thus when the Scribes of Esdras had written 204 books the Highest spake thus unto him The first that thou hast written publish openly that the worthy and unworthy may read but keep the Seventy last that thou mayest deliver them only to such as be wise among the people For in them is the Spring of understanding the Fountain of wisdom and the Light or stream of knowledge 2 Esdras 14.45 46 47. If the Kohathites men in their natural condition stupidity and dulness yea men under the Law must not go in to see the holiness or holy things then surely men under sin dominion of fin ought not to go in to see them These are exclusissimi of all other most excluded They are without the fold of Christ and therefore not of his sheep nor do they hear his voice nor know him John 10. who is the wisdom and holiness of holinesses Dan. 9.24 They are not of the houshold of God Ephes 2. but without the house where Christ expounds mysteries to his Disciples Mark 4.34 and 9.28 and 10.10 There is a wall round about Gods house to make a se paration between the Sanctuary and the prophane place wherein they are who are without Ezech. 42.20 They are without the City of God aliens from the Common-wealth of Israel strangers and foreiners not fellow Citizens with the Saints among whom God reveals his mysteries Col. 1.26 They are without the kingdom of God rebels unto Christ such as will not that he should reign over them or should be other then a Priest and he such an one as they feign him to be by whom they may imagine-away their sins they will by no means admit him as a King who may bear rule and reign over them Now mysteries of State mysteries of a Kingdom are not revealed to Strangers much less to Enemies and Rebels Hence it appears that there are degrees of holy things as also of holy persons who may approach unto them as also of the spiritual sight and knowledge of them As for the holy things some were within the vail and in the most holy others were without the vail Accordingly there are some great mysteries as that of union with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Ephes 5.32 These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1 Cor. 2.8 we speak wisdom amongst them that are perfect and Rev. 13.18 here is wisdom Proportionably to these two kindes of holy things there were two degrees of holy persons 1. The high Priest who alone might enter into the most holy only once a year Levit. 16.2 Hebrews 9.7 2. The Priests of the second order might enter and approach and see the holy things without the vail Accordingly there are degrees of holy persons whereof some are yong and weak Hebr. 5. ver 13. and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful or rather according to the margent having no experience in the word of righteousness for they are babes Unto which are opposed perfect men in the next words Hebr. 5.13 14. the perfect men 1 Cor. 2. ver 6. among whom the Apostle spake wisdom or rather he spake the wisdom that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perfect men 1 Cor. 2.6 Yet there rests one main doubt For whereas the holy things are here said to be covered and hid from men in their animalish condition and from those under the law and yet much more from wicked men who of all other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exclusissimi most of all excluded from the sight of the holy things yet we read of many wicked men false Prophets false Apostles and others who have seen far into the secret things of God to whom many Mysteries have been revealed And many such Seers and pretending Saints there are at this day Qui curios simulant Bacchanalia vivunt It is very true Yet we must understand a difference of revelations and men to whom they are revealed For revelations being proportioned unto the diverse receptivities and apprehensions of men whereof some are fitted unto sense others to the understanding others above the natural reach of both men of ordinary capacity who busie not themselves much with divine truth may attain unto the first kinde of which sort was Pharaohs and Nebuchadnezzars dreams But the second sort requires a more sublime and subtil understanding which also hath a genius of divining in it And into such understandings some divine truths may glide as a sound into the ear or a light into the eye without our choosing either to see or hear And such were Balaams visions and revelations concerning Christ He heard the words of God and saw the visions of the Almighty having his eyes open Numb 24.4 Both these may befal all men alike without difference of good and bad since revelation abstractly taken is terminated upon the apprehensive faculties and respects precisely the sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it So that it cannot be denied but that the sense fansie and understanding of flesh and blood may know and pry far and reveal much of divine truth yea see farther then some others who are spiritually minded Thus Caiphas saw it was necessary that Christ should die which S. Peter himself saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and thorow perfection of the act 1. Not extensively because there is yet a vail and covering upon the object which they see so that albeit they see far into divine matters yet not unto the end of the things they see faith the Apostle 2 Cor. 3.13 their sight is bounded with a shadow Col. 2.18 So that seeing they see not somewhat they see that 's true yet they see not the utmost truth of what they see For who more skilful in the letter of Moses's Law then the Scribes and Pharisees were yet they believed not in Moses Law saith our Saviour and proves it because they believed not in him who is the and of the Law They desire to be teachers of the law saith the Apostle understanding not what they say nor whereof they affirm 1 Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act For there must be not only Urim but Thummim also in the breast-plate not illumination only but integrity of life also in him who truly knowes and reveals divine truth and therefore knowledge in the Scripture notion is then through and perfect when it is terminated upon the heart and revelation is then through and perfect when it proceeds from the heart According to that true rule That the heart is the term of all actions from without and the fountain of all