Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	worth_n	write_v	19	3	4.5438	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88833	Gleanings and expositions of some, and but some of the more difficult places of scriptures: perhaps, but the first-fruits unto a more plentifull harvest / by John Lavvson.	Lawson, John, fl. 1644-1646.	1646 (1646)	Wing L716; Thomason E345_5; ESTC R200984	58,069	82

should work together for good unto any but unto those which come when they are called which effectually obey the Gospell whereto they be invited For to whom God exhibiteth good mercy and salvation to them God purposed good mercy and salvation and to no other but to beleevers and obeyers God exhibiteth good mercy and salvation and to them alone Ergo God did purpose good mercy and salvation to faithfull beleevers and obeyers onely so far as the Scripture revealeth But according to purpose may be meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart wherewith Christians are laid to cleave unto God So as the sense will be That all things work together for good unto those who not onely obey for the present but are fully purposed for futurity of time to cleave unto God and to his wayes through all difficulties for such a setled purpose of heart it becometh those to have to whom the promises belong Rom. 16.17 Mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them No divisions but those which are contrary to the doctrine which the Apostles have taught are to be avoided and those divisions are to be avoided 1 CORINTHIANS 1 Cor. 7.14 ELse were your children unclean Else that is if the unbeleeving wife bee not sanctified to the beleeving husband From the word else it followeth That the children of beleeving Corinthians were not baptized though the Father was a beleever for if they had been baptized Paul would not have paralleld them with the unclean wife for baptized persons are visible Christians but visible Christians are not visibly unclean Ergo visibly unclean are not visible Christians visibly Christened or visibly baptized And if the children of the Corinthians were baptized why doth the Apostle impute unto them the same uncleannesse as to the unbeleeving wife And whereas he pronounceth them holy it is for this end to prove that the unbeleeving wife is holy to her beleeving husband an argument taken à paribus But if the children be some other way holy or baptized then the unbeleeving wife that is of the parent to be retained the proportion of the Apostles argument between the unbeleeving wife and the children of the beleeving father is improportionable and consequently unvaluable to the purpose whereto he produceth it As for example he which shall say The Christian religion is wholesome for the Common-wealth Else no religion is wholesome for the Common-wealth doth not he confesse the Christian religion to be full as much wholesome for the Common-wealth as any other religion if not more wholesome So the Apostle which saith if the wife be unclean then the children are unclean doth lie not as much as professe the like uncleannesse to be in the children which is in the wife if not more Now in that wife there was no uncleannesse but of unchristianity Ergo in the children he doth not mean illegitimation but unchristianity and that uncleannesse was both in wife and children Ergo. those children were not christened or baptized though the father was a beleever 1 Cor. 8.4 Wee know that an idol is nothing in the world c. to the end of the eighth verse These words are ordinarily taken to be Pauls as if Paul had said that an idol is nothing in the world c. which nothingnesse of the idoll for the truth of the speech he might have said Yet it is a great errour from the scope sense and worth of the place to attribute any part of these said foure verses unto Paul otherwise then to a recorder of other mens words True it is that Paul wrote these four verses and that by the dictate of the Spirit of God But it is not true that hee wrote them as his own judgement approving them or as the Spirits doctrine How then did he write them He did record them to make way for confutation of their drift as the words or plea which the Corinthians had said or written unto him wherein they do sinfully endeavour to prove it lawfull for them to go into the idols temple and there to eat meat sacrificed to the idoll That these words and verses were theirs and to this unwholsome end of theirs I thus collect 1. The Corinthians did write unto Paul of some things wherein they seemed to desire his answer so it appeareth by Paul's answer to them where he saith Now concerning the things whereof yee wrote unto mee 1 Cor. 7.1 whereof marriage was one Chap. 7. and this about eating idolothytes in the idols temple was another Chap. 8. see ver 1. 2. Paul answereth these words contained in these four whole verses reproving and confuting the insufficiency of the argument in these verses implyed along from the beginning of the ninth verse unto the end of the tenth Chapter the which being observed helpeth more then a little to the righter understanding of the ninth Chapter by the way Now if Paul reprove these words or the scope whereto they tend then it is clear that he is not the authour of them howsoever he be the recorder thereof That he doth reprove and disprove these words through these four whole verses all and some of them as invalid unto the purpose whereto they be by the Corinthians alledged is plain not only by more tacite arguments following these said four verses but also by a plain harping or descanting upon the self-same words which the Apostle doth as it is the manner of learned Answerers to do and that partly before these verses aswell as after For instance the word know We know that an idoll is nothing in the world Howbeit there is not in all men this knowledge This word know the Apostle striketh at when he saith in the first verse Wee know that wee all have knowledge as if he should say You not onely know such knowledge as it is but you are proud of your knowledge and yet you know nothing as you ought to know for if your knowledge were such as it ought to be you would not destroy your unknowing heathen neighbour by your example as you do when you sit at the sacrifice in the idols temple You know that an idoll is nothing in the world and that there is no other God but one and one Lord Jesus Christ and you say that there is not in all men this knowledge for some you say make conscience of the idoll and do eat to the honour of the idoll supposing the idoll to be some deity and able to help them and so they being weak that is being ignorant are defiled in their very mind and conscience yea and likely to be destroyed too because they put their trust in an idoll which cannot save them And you say It is sin to them thus to eat before the idoll but you say that you are free from sin though you do the same thing Why Because you do not eat as to the honour of an idoll but you eat as the meat is Gods