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	write_v	wrong_n	21	3	8.3097	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30543	Something of truth made manifest (in relation to a dispute at Draton in the county of Middlesex in the first moneth last) in opposition to the false account given of it by one Philip Traverner, in his book styled the Quakers-rounds, or, A faithfull account, &c. / and this is written ... by E.B.	Burrough, Edward, 1634-1662.	1658 (1658)	Wing B6026; ESTC R22012	18,268	26

SOMETHING OF TRUTH MADE MANIFEST In Relation to a Dispute at Draton in the County of Middlesex in the first Moneth last in opposition to the false account given of it by one Philip Taverner in his BOOK styled the QVAKERS-ROVNDS OR A Faithfull Account c. And this is written for the Truths sake by E. B. LONDON Printed for Thomas Simmons at the Bull and Mouth neer Aldersgate 1658. FOrasmuch as one who hath I suppose ambitiously stiled himselfe Mr. Philip Taverner hath taken in hand to set forth to the view of the world an account relation of a dispute happening in the 11. moneth last at Draton neer Colebrook to which relation I am a little engaged to write somthing by way of answer thereunto that all people may know the truth and being the truth is somewhat concerned herein that is the reason wherefore I have taken in hand to write a little by way of answer to his relation being without any prejudice towards the man as concerning any wrong he hath done to me though me as well as the truth he hath wronged as may appeare to such who desire to know the truth It 's true a publique dispute I had the time and place mentioned with a company of Priests and this same Philip Taverner was one of them and the occasion of the Dispute was thus I being a few weeks before at a meeting with some friends in the said Towne one Richard Goodgroom in his relation mentioned was present at the hearing of what was spoken but at that time did not object any thing though afterwards in London and other places he went up and down in a backbiting manner and gave forth that I had held forth blasphemous Doctrine or the like whereupon I much desired a dispute for the tryall of those things and it was accomplished and that day the truth was much made manifest and deceit consounded and as to all the things objected agauist me by R. G. which he would have seemed to have taken great occasion thereby as if some great matter of heresie and errour had been uttered by me I say the very truth of all these things was demonstrated according as I had laid them down and his arguments against them made of none effect and though such as hardned their hearts might go unfatisfied and in greater unbelief then they came yet I am sure the upright-hearted and such as desired the knowledge of the truth were wholly satisfied and this many can give testimony of with me And though by his relation it may appear otherwise to some yet wherein he hath related falsly it shall fall upon his own head and his folly shall truly more appear in the end then he would have or seem to cause any in me to appear at this present and so he might with more credit to himself been silent then to have medled in that wherein he hath shewed himself so imperfect For I believe that this same Philip Taverner hath given a relation of four times as much as he did speak at that meeting and have related as though he spake that which he never uttered by so miny times so much as I have said and have not related so much by many times as was spoken by me and by them of my part as many may witnesse which work of his seems not to be perfect neither yet altogether honest as sober men may judge but such a thing must redownd more to his own dishonour then to the truths disadvantage And first as to the Title of his false relation which is stiled The Quakers Rounds or a faithfull Account c. To this I answer that the very Frontispiece and Title of his Book savours of a vain light scornfull spirit and so every spiritual man may judge of it to be so but why dost thou P. T. say a faithfull account but that to confirme falshood with audacious words having a shew of confidence upon it thereby the more easily to enter into the hearts of the people as if it were irreproveable coming also from the hand and under the hand of a Mr. Philip c. having so stiled thy self to make thy fame great and to publish thy work under a seeming authority but hadst thou had more humility lesse pride would have appeared and hadst thou had a better heart lesse of unfaithfull dealing would have proceeded from thee but as I have said evill shall fall upon himselfe that hatcheth it for another but why dost thou say Faithful Account in the Title page signifying to the world that all in it is true and nothing of truth wanting in relation to that Dispute and yet in thy Epistle saith thou dost not undertake to set down the multitude of words that that day was filled withal and page 29. saith that a third man of the company made a large discourse concerning the person justified but relates not one word what was said by him and here thou hast not dealt faithfully nor given a faithful account And page 31. thou saith E. B. at such a time did multiply many words but doth not relate his particular words and so hath not in this dealt faithfully nor given a faithful account and also in many other things thou hast not related what was spoken at all and thus thou hast contradicted thy self in saying a faithfull account and yet consessing in effect unfaithfulnesse And thy own words being compared together proves a contradiction in thy own minde and pen for to give a faithfull account as thou saist thou hast is to relate the whole truth and not to keep any back neither to speak more then the truth by adding thereto any thing But again thou saist thou undertak'st not to relate the multitude or every particular of words neither doth relate what particular words such a one and such a one spake but saith he said so and multiplyed many words not saying what his words were and therefore thou hast heaped a contradiction upon thy own head and it shall remain till it have made thee ashamed And now as to the particulars upon which the Dispute depended so far as they are truly laid down in my words and in my intent and meaning I am ready to justifie them at any place or time convenient or before any Auditory whatsoever upon lawfull occasion but as thou hast laid them down or some of them thou hast wronged me and the truth and either not understood my meaning or subverted and perverted my words to thy own advantage And whereas in the Epistle thou saist I would not owne them viz the particulars laid down to be mine at first and yet owned every one of them in the discourse c. Answ. I did not own them but how and how did I own them but thus the Objector had laid down some of the particulars not in my words which made them vary from the intent of my meaning and others of the particulars he had laid down utterly false and so I did

deny them as coming from him but as to the substance of some of the particulars I did own having laid them down according to my own honest meaning in my own found expression of words and thereupon I engaged a dispute upon the particulars having first denied them as laid down by him and in his corrupt expressions and then owned them in the simplicity in the words as by me uttered I mean some of them but some I altogether denied And as to speak of that Text Ioh. 5. 39. by which sayest thou I endeavoured to skin over what I spoke but to no punpose I do deny thy words for that same verse shal stand a witness for me and against thee in all the world and that verse shall prove that some of the Scriptures were spoken to the world and not to the Saints and the truth it self is my covering and I need no other thing to skin over as thou scornfully spakest And whereas thou sayest There was just matter of reproof in the dispute in both parties c. Answ. While thou hast condemned others thou hast judged thy self who was of the one party a strong contender for the Priests party and having now accused both parties would clear thy self to be of neither but cannot for it is known that thou didst take their part and in the title thou sayest the discourse was betwixt a party of them called Quakers with Mr. Philip T. c. where thou dost own thy self to be one and reckons thy self the formost Master of the Disputants and now upon better consideration I think when thou hast searched into their folly with whom thou wast joined thou wouldst absent thy self to be none of them but a third party but let me tell thee what disorder prejudice and passion as thou speaks of as was amongst the Priests thou hast a part in and must own their sin and their condemnation for thou art also guilty and that there was any passion except pure zeal for God and his truth which thou mightest falsely so call or prejudice or such like amongst us I db deny it and knows thee to have born a false testimony and all thy covers as if thou wert a moderator or the like in thy speaking will not hide thee nor cover thee from what I have said of thee But as to the things in particular I now come and may shew what my words are and the ground of them and how I laid them down and upon what occasion in the first meeting whereupon the Dispute did arise and I do not here go about to give a perfect relation of that Dispute for my memory hath not contained what passed but as to the intent and meaning of my words I would give all the true knowledge thereof and how far I do own the particulars charged against me First as to that The Scriptures are not the word of God because the Devil spoke something and Pharoah something which is there written Answ. There is some truth in this but my words were drawn up by him at the shortest and the most for his own advantage laid down by him for I do remember that in the first meeting I was a speaking concerning the Word of God and concerning the Scriptures which are a declaration thereof and shewing the difference betwixt the Word and the Letter and Scriptures for the Word of God was in the beginning and the world was made by it and it endures for ever but the Scriptures were not in the beginning for Moses was the first that wrote any thing of the Scripture who was long after the beginning neither was the world made by them neither can they endure for ever and therefore the letter the Scriptures are not the Word of God which the Scriptures call the Word for also in the Scriptures are written what the Devil spoke and what Pharoah and other wicked men spoke and therefore they are not the Word of God but as I have said a declaration of the Word and what is written of is the Word but the Scriptures the writings are not but a testimony and declaration of the Word much more as to this might be said and was spoken by me at the meeting which is not particularly related and this is sufficient to any honest man that is spiritual who hath an understanding to judge hereof Now I suppose themselves none of them are so ignorant as they will say the Scriptures are that Word which was in the beginning and which shall endure for ever but say they the Scriptures are another Word a declarative Word or such like terms now when we dispute or contend with any about the Word of God we dispute what that Word is which the Scripture saith is the Word and doth deny that Word to be the Scriptures writings though still we do own the Scriptures a declaration of that very Word of God and that the Scriptures in any place doth call themselves the Word or signifie so much I do deny it and it is left for any of our opposers to prove it that can if they do I will confess it to be the Word and revoke all that I have spoken to the contrary And as for thy deductions and consequences drawn from my words I do deny them for they are not to me but will turn upon thy self for thou sayest A strange kind of assertion as if nothing of the mind will and councel of God were declared in Scripture and whitherto can be the tendency of such giddy doctrines then to a weakening the authority of the Scriptures and begetting slightings and undervaluing thoughts and that the effects may be lightly esteeming the Scriptures These and such deductions hast thou drawn through thy ignorance from my words from all which I am clear as having no intent to any such things nor any intent but to testifie the pure innocent truth and thy deductions are far more ignorant and impudent then my assertion is strange and let thy consequences be what they will from my words the truth of my words will justifie me in the sight of God and his Saints for I do honour the Scriptures above other writings and gives them the authority and esteem and respect due unto them and more I dare not And some of thy pages I pass over as not worth taking notice of onely doth say thou hast wronged me in not relating so much as was spoken by us by far and in relating more then was spoken by thee or thy party And the next thing I note is this where R G. said he would and went about to prove that the Letter is the Word of God but was not nor is never able to prove and thou hast changed the words of his argument in thy relation from what they were as he laid them down in the dispute from called to owned For thus his words were laid down at that time said he That which Christ and the Apostles called the Word of God is indeed the Word