Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	speak_v	true_a	word_n	8,834	5	4.4618	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85292	An advertisement to the jury-men of England, touching witches. Together with a difference between an English and Hebrew vvitch.	Filmer, Robert, Sir, d. 1653.	1653 (1653)	Wing F909; Thomason E690_6; ESTC R202078	20,216	32

as sent by God as hee sent Elias to Ochosias King of Israel who being sick sent to consult with Belzebub the God of Echron may appeare for that Samuel is so true and certaine in his prediction to Saul which no Witch no Devill could ever have told for though the Wisdome and Experience of the Devill doe enable him to conjecture probably of many events yet positively to say to morrow thou and thy Sonnes shall die is more then naturally the Devill could know Mr. Perkins confesseth the Devill could not foretell the exact time of Sauls death and therefore hee answers that God revealed to the Devill as his instrument Sauls overthrow by which meanes and no other the Devill was inabled to foretell the death of Saul Here Mr. Perkins proves not that Satan was appointed by God to worke Sauls overthrow or that it was made known to him when it should be done As the rest of the Speech of Samuel is true so these words of his Why hast thou disquieted me to bring me up may be also true which cannot be if it be spoken by the Devill or why should the Devil tell truths in all other things else and lie only in this I know no reason Doctor Reynolds presseth these words against the appearing of Samuel thus If Samuel I had said to them he had lied but Samuel could not lie for Samuel could not be disquieted nor raised by Saul It is true God only raised Samuel effectually but occasionally Saul might raise him But saith Doctor Reynolds though Saul was the occasion yet Samuel could not truely say that Saul had disquieted him for blessed are they that die in the Lord saith the spirit because they rest from their labours and Samuel was no more to be disquieted if he were sent by God then Moses aad Elias were when they appeared to shew the Glory of Christ Mat. 17. Answer it did not displease Samuel to be imployed in the Office of an Angell but hee obeyed God gladly yet since the occasion of his appearing displeased God it might for that cause displease also Samuel Besides wee neede not understand the disquieting of Samuels mind but of his body by not suffering it to rest in peace after death according to the common and usuall condition of Mankinde this sense the Originall will well beare Againe it cannot be believed that the Devill would ever have preached so Divine and excellent a Sermon to Saul which was able to have converted and brought him to Repentance this was not the way for the Devill to bring either Saul or the Woman to renounce God Lastly the Text doth not say that the Woman raised Samuel yet it calls him Samuel and saith that Saul perceived or understood that it was Samuel Mr. Perkins and many others esteeme Balam to have beene a Witch or Conjurer but I finde no such thing in the Text when hee was required to curse the people of Israel his answer was I will bring you word as the Lord shall speak unto me Numb 22. 8. and God came unto Balaam in v. 9. and in v. 13. Balaam saith the Lord refuseth to give me leave and when Balak sent a second time his answer was if Balak would give me his house full of silver and gold I cannot goe beyond the Word of the Lord my God to do lesse or more in v. the 20. God commeth to Balaam and said if the Men come to call thee go but yet the words which I shall say unto thee that shalt thou do And when Balaam came before Balak hee said v. 38. Lo I am come unto thee have I now any power at all to say any thing the Word which God putteth into my mouth that shall I speake and in the 23 Chap. v. 18. Balaam saith how shall I curse whom God hath not cursed and in v. 12. hee saith must I not take heed to speake that which the Lord hath put into my Mouth These places laid together prove Balaam to have beene a true Prophet of the Lord and hee prophesied nothing contrary to the Lords command therefore St. Peter calls him a Prophet Neverthelesse it is true that Balaam finned notoriously though not by being a Witch or Conjurer or a false Prophet his faults were that when God had told him hee should not go to Balak yet in his covetous heart hee desired to go being tempted with the rewards of Divination and promise of promotion so that upon a second Message from Balak hee stayed the Messengers to see if God would suffer him to go wherefore the Lord in his anger sent Balam Also when God had told Balam that hee would blesse Israel yet Balam did strive to tempt God and by severall Altars and Sacrifices to change the mind of God Againe when Balam saw God immutable in blessing Israel hee taught Balak to lay a stumbling block before the Sonnes of Israel to eat things sacrificed to Idolls and to commit Fornication Rev. 2. 4. Whereas it is said that Balaam went not up as other times to seek for Enchantments Num. 24 2. the Originall is to meete Divinations that is he did not go seek the Lord by Sacrifices as he did Numb. 23. 3. 15. An exact difference betweene all those Arts prohibited in Deut. no Man I thinke can give that in some they did agree and in others differed seemes probable That they were all lying and false Prophets though in severall wayes I thinke none can deny That they differed in their degrees of punishments is possible there are but three sorts that can be proved were to be put to death viz. the Witch the Familiar Spirit the Wisard As for the Witch there hath beene some doubt made of it The Hebrew Doctors that were skild in the Lawes of Moses observe that wheresoever one was to die by their Law the Law alwayes did run in an affirmative precept as the the Man shall be stoned shall die shall be put to death or the like but in this Text and no where else in Scripture the sentence is onely a Prohibition negative Thou shalt not suffer a Witch to live and not Thou shalt put her to death or stone her or the like Hence some have beene of Opinion that not to suffer a Witch to live was meant not to relieve or maintaine her by running after her and rewarding her The Hebrews seeme to have two sorts of Witches some that did hurt others that did hold the Eyes that is by jugling and sleights deceived Mens senses The first they say was to be stoned the other which according to the proper notation of the word was the true Witch was only to be beaten The Septuagent have translated a Witch an Apothecary a Druggister one that compounds poysons and so the Latin word for a Witch is venefica a maker of poysons if any such there ever were or be that by the helpe of t●e Devill do poyson such a one is to be put to death though there be no Covenant with the Devill because shee is an Actor and principall her selfe not by any wonder wrought by the Devill but by the naturall or occult property of the Poyson For the time of Christ saith Mr. Perkins though there be no particular mention made of any such Witch yet thence it followeth not that there were none for all things that then happened are not Recorded and I would faine know of the chiefe Patrons of them whether those persons possessed with the Devill and troubled with strange Diseases whom Christ healed were not bewitched with some such people as our Witches are if they say no let them if they can prove the contrary Here it may be thought that Mr. Perkins puts his Adversaries to a great pinch but it doth not prove so for the Question being onely whether those that were possessed in our Saviours Time were bewitched The Opposers of Mr. Perkins say they were not bewitched but if hee or any other say they were the Proofe will rest wholy on him or them to make good their Affirmative it cannot in reason be expected that his Adversaries should prove the Negative it is against the Rules of Disputation to require it FINIS Cap. 1. Lib. 1. c. 2. Cap. 2. Cap. 2. Cap. 2. Lib. 2 Qu. 4. Cap. 11. Lib. 5. Sect. 18. Cap. 1. Sect. 4. Cap. 4. Sect. 1. Lib. 2. Cap. 5. Cap. 7. Cap. 7. Sect. 2. Cap. 7. Sect. 2. Cap. 7. Sect. 2. Cap 7. Sect. 13 Lib. 2. Cap. 2. Cap. 7. Sect. 2. Ainsworth upon Deut. 18.