Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	bring_v	cast_v	22	3	6.3002	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03334	The first motiue of T.H. Maister of Arts, and lately minister, to suspect the integrity of his religion which was detection of falsehood in D. Humfrey, D. Field, & other learned protestants, touching the question of purgatory, and prayer for the dead. VVith his particular considerations perswading him to embrace the Catholick doctrine in theis, and other points. An appendix intituled, try before you trust. Wherein some notable vntruths of D. Field, and D. Morton are discouered.	Higgons, Theophilus, 1578?-1659.	1609 (1609)	STC 13454; ESTC S104083	165,029	276

a due reformation he should not designe honourable and condigne Instruments for such an excellent purpose 2. Where is the difficulty and impediment in this case Is it in his Prescience that he cannot foresee what is to come or is it in his Power that he cannot effectuate what he desireth Not in the First for I haue his owne testimony by the mouth of Samuell his prophet saying 1. Reg. 13.14 QVAESIVIT c. God hath sought a man according vnto his heart to witt Dauid his seruant What he sought he found and yet he found no good thing in Dauid which was not his owne gift Not in the Secōd for I am ascertayned by the Forerunner of my Lord Luc. 3.2 POTENS c. God is able euen of theis stones to raise vp children vnto Abraham 3. And if Caesar could say in the pride of his mortall heart Inueniam aut faciam viam either I shall find a way or I will make one did it not concerne the VVisedome of God to speake no more of his Prouidence which we Protestants haue already destroyed by inforcing a damnable errour vpon his vniuersall Church either to finde out some man already indued with conuenient gifts or els to prepare some in case none were yet adorned by him to vndertake such a royall and incomparable work of REFORMATION 4. For how can I suppose or once imagin without iniury vnto my Lord expectation of his reuendge that any base and detestable Caitifs falling away from the sweete communion of the Church into accursed heresies and being therevpon the Prophetts of hell should then also and neuer before be stirred vp and excited by God to redresse his Church the Pillar Firmament of truth Is it probable nay is it possible that they who remayned not in the duty of hir Sonnes should be aduanced vnto the dignity of hir Fathers Are men actually inspired by God and by the Diuell to impugne and to defend hir to destroy and to maintayn hir to infect and to preserue hir Were hir sworne enimies more tender of hir good then hir best friends and were vile Rebells more respectiue of Gods honour then his dearest Seruants 5. You that haue the common instinct of morall reason and the ordinary light of humane vnderstanding iudge I pray you iudge vnpartially in this case Luther thou art the scourdge of God c. See Sir Th. More cōtra Luth. de Sacram. whether such disastrous Reformers as Henricus Aërius and the like were not rather ministers to execute the Iustice of God then counsellours to promulgate his will and whether he doth not rather correct then direct punish then prescribe by such men It was a tyranny in Mezentius to bind liuing men vnto dead carcasses But the VVisedome of God doth assure me that he will not tythe liuing body of his Church vnto the dead and putrified members thereof 6. The consideration of which poynt was of great power and efficacy in my heart to make me disclayme and abandon the proceedings of our GREAT Reformer M. Luther in whom there was no true resemblance of a pious and diuine Spirit Witnesse his furious declamations against Zuinglius and all Sacramentaries the Patriarch and Brethren of our ghospell his rude and vnsaintlike inuectiues against King Henry the eight his hereticall and grieuous assertions his contemptuous * This is peremptorily denied by D. Abbot against D. Hill pag. 307 with a marginall reference vnto VVhitak answ to Camp But VVhitak in his answ 10 Raindas c 7. being better aduised in this matter maketh some confession thereof howbeit he interlaceth dishonest euasions and grosse vntruths reiection of some Canonicall Scriptures his beastly and vnchristian positions his light and vayn imaginations his familiar conuersation with Diuells All which and many more odious things are extant in his owne workes things incredible vnto such as do not yet know them and fearfull vnto such as haue experience therein * Iuue●al Felicia tempora quae te Moribus opponant habeat iam Roma pudorem O happy times that brought thee forth to thunder out complaynt Now Rome may blush to see hir self opposd by such a Saint 7. But I will omitt the work of our late Reformation transacted by this boysterous Friar and returne vnto my other reforming gentlemen with whom I made this brief conclusion 9. The admirable WISEDOME of God doth confirme and ought to establish me in the doctrine of Purgatory and Prayer for the dead inasmuch as the first aduersaries thereof were desperately affected against his Truth and exercised open hostility against his Church There is an Aërius and an Henricus here is an Augustine and a Bernard the first deny it follow their peculiar imaginations the second affirme it rely vpon the conformable iudgement of the Catholick Church choose now whom thou wilt follow in this case and with which of theis thou wilt aduenture the eternity of thy soule 9. Shall I answere and say I respect not what the first or second haue deliuered but what the Scripture it self hath taught herein A poore euasion for the Scripture is clearely against me in this poynt and I can not gainsay it vnlesse I will come forth with a non obstante of mine owne sense and yet I am bound in all humility to subordinate my vnderstanding vnto the instruction of my Superiours But if in pride and insolency as S. * Furiosus mente clatus opinione c. See Epiphā haer 75. The same censure belongeth vnto the rest Aërius Henricus Luther and others haue done I should preferr mine owne iudgement before the learned Fathers and renounce that due and conuenient subiection which I should haue toward the ancient Catholick Church she that must and shall iudge me and all my Protestanticall Doctours oh what monsters of opinion might I conceiue and what certainty of truth can I bring forth Truly as Aaron formed many pretious iewells into the similitude of a calf Exod. 32.4 so I might haply fashion vnto my self many foolish conceipts by casting the pretious word of God into the mould of my priuate and misguided fancy CHAP. III. The TRVTH of God hath confirmed this doctrine by a renowned Miracle An exception of Protestants refelled §. 1. The nature and Vse of Miracles 1. I Considered first that as a Miracle is a Diuine work in its nature because it can not be wrought without the speciall concurrency of Gods power so in its vse it is a Diuine testimonie because it hath a reference vnto some truth and principally when it is exhibited vnto that purpose for it procureth an inward conuiction of the vnderstanding A mystery is secret hidden and so it differeth from a miracle in respect of the VSE though it agree with it in the NATVRE thereof by an outward demonstration vnto the sense In which respect I may truly say that a Miracle is the broad Seale of Heauen affixed vnto some writing or euidence of

* See S. August epist. 48. and say Nesciebamus hîc esse veritatem nec eam discere volebamus c. We knew not that the truth was here neither would we learne it But thankes be vnto God who hath taken away our feare and taught vs by experience how vayn and empty those suggestions are which lying fame hath cast out against his Church c. The end of the first Part. THE SECOND PART OF THE FIRST BOOKE CONTAYNING A MORALL REASON which perswaded me to intertayn the Catholick doctrine of Purgatory and Prayer for the dead CHAP. I. The PROVIDENCE of God in preseruing a visible Church free from any damnable errour doth confirme the doctrine of Purgatory and Prayer for the dead §. 1. The FIRST Consideration touching a visible Church I Considered First that God hath promised vnto vs a perpetuity of his Church both by his Sonne and Seruants For thus saieth his onely begotten Matth. 2● 20 I am with you alwayes vnto the end of the world 2. A comfortable saying ô Sauiour Iesus I not in body but in Spirit AM yea I will be also but * Before Abraham I am Ioh. 8.58 thus I expresse my self because I am eternall and immutable WITH YOV not in your persons onely but in your succession for euer and not inuisibly by grace alone but visibly also in a syncere profession of the truth ALWAYES VNTO THE END OF THE WORLD my Church shall endure throughout all generations Thus the promise of God made vnto Dauid historically concerning his seed Psal 88. c. is referred mystically vnto Christ in whose seed to witt his Church it is must be absolutely performed 3. I had yet a farther assurance from God by his Seruants Ephes 4.11 For thus saieth S. Paule He Christ hath giuen vs Apostles Prophets Euangelists men of extraordinary vocation in the beginning Pastours and Doctours men of ordinary vocation to the end for the consummation of the Saints for the worke of the ministery for the edifying of the body of Christ VNTILL we all meete in the vnity of faith and knowledge of the Sonne of God into a perfect man into the measure of the age of the fulnesse of Christ 4. This Text of holy Scripture I knew to be diuersly and preposterously sensed as well by the * M. Cartwright against D. Whitgift Presbyterians against the Formalists as by the * D. Soteliffe against D. Kellisō Protestants against Cath. The first exclude Archbish. the second by the same reasō exclude the Pope But I secured my self in the true and genuine interpretation thereof which did infallibly and clearely demonstrate vnto me theis two poynts First that the Church of Christ must perpetually subsist without decay Secondly that it must be visibly extant without obscurity and concealement For how can Pastours preach the ghospell and administer the holy Sacraments where people are not assembled to that purpose and gathered into a society of faith 5. As for the example of Eliah I alwayes esteemed it a lamentable suggestion in this case For his complaint * 3. Reg. 19. I am left alone extendeth onely vnto the kingdome of ISRAELL wherein he then conuersed and wherein he with many others was persecuted by Iezabell vnder Ahab hir infortunate husband But at the same time the law was read the Sacrifice was offered pure Religion was professed and protected in the kingdome of IVDAH vnder Iosaphat a blessed Prince * 3. Reg. 22.43 walking in the good wayes of Asa his father This Iosaphat suruiued vnto the * 4. Reg. 3.2 coronation of Ioram the yonger sonne of Ahab and so the example of Eliah can not be of any force to defend the opinion of many Protestants concerning the inuisibility of the Church 6. Wherefore seing how D. Apolog. Cathol part 1. lib. 1. c. 14. Morton doth still reinforce this poynt though cleared sufficiently by sondry Catholicks euen in the confession of a learned Protestant in England from whose mouth I receiued this instruction many yeares ago as though the aforesaid complaint of Eliah pertayned likewise vnto the kingdome of Iudah I did often and greatly wonder that such a man against his owne conscience should deale so fraudulently in this behalf For first he saieth that Lombard doth giue this exposition viz. When the daughter of Ahab was married vnto * The sonne of Iosaphat The yōger sonne of Ahab was called lord likewise Ioram the king of Iudah then all the Iewes seemed to be Idolaters so that Eliah thought himself to be left alone and vpon this authority of Lombard the Doctour buildeth his exception against the former answere Now is this I beseech you an ingenious and honest deportment in the Doctour thus to presse the authority of Lombard whom he knew to be singularly mistaken herein and to err most playnely against the historical euidence of sacred Scripture Secondly the Doctour is pleased to colour and cloake the said exposition of Lombard with the name of S. Ambrose and for this purpose he frameth his quotation in the margent thus Lombard in Rom. cap. 11. EX AMBROSIO But I found that as S. Ambrose hath not one syllable to iustify this exposition in the least degree so Peter Lombard himself doth not assume it frō him nor once vse his name therein howbeit both before and after he gleaneth vp some sentences from that excellent Father Is this a faithfull course in a Minister of simple truth 7. Renouncing the opinion of our Inuisibilists as an impious and contemptible fancy I embraced a position of h pag. 19. c. D. Field which though it be mingled with some corruptions and vntruths in his discourse yet in it self it is very effectuall syncere The Church can not be inuisible in respect of Profession and this Profession is knowen euen vnto the profane and wicked of the world Agayn It can not be but that they Apply this rule to the Protestanticall Churches who are of the TRVE Church must by profession of the TRVTH make themselues knowen in such sort that by their profession and practise they may be discerned from other men 8. For this cause S. Augustine saieth in a playn and familiar kind of speach See the 3. Conuersiōs of Englād Part. 2. chap. 1. throughout digito ostendimus Ecclesiam we shew forth the Church with our fingers in this place and in that here she is conspicuous and thus she hath descended vnto vs by a fayr and spectable succession 9. Non sic Protestantes non sic as for the Protestants it is not so with them their Church was hatched in corners and inclosed long in Cymmerian darcknesse Wherefore as the good sinfull woman complayned mournfully saying Ioh. 20.13 They haue taken away my Lord and I know not where they haue layed him so I was inforced to take vp a iust complaynt against all nouelizing hereticks and say They haue taken away the Church of my Lord