Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	heart_n	word_n	1,814	5	3.8480	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19582	The Iesuites gospell: vvritten by themselues. Discouered and published by W. Crashaw, B. of Diuinity, and preacher at White-chappell	Crashaw, William, 1572-1626.; Sribanius, Carolus, 1561-1629.	1621 (1621)	STC 6017; ESTC S109062	67,429	118

a good Poet hee might in as good verses haue giuen all the honour to Christ as he deserueth Therefore my deare country-men bee no longer seduced by a Religion so fraught with Atheisme blasphemie impiety doe but looke into the Scriptures Counsels or Fathers yea aske the honestest learnedst of your owne Religion or any except Iesuits or such other like them who frame a religion to their owne purposes If this be tollerable Diuinity that the milke of the Virgin doth clense mans soule from sin as well as Christ his bloud If it bee not Diuinity but Blasphemy no Christian Doctrine but impiety and yet suffered yet approued in the Romane Church both by doctrine and practice then returne to that truth and holy Religion which out of Gods word and according to the purest antiquity is established amongst vs and with heart and voice ioyne with vs to imbrace and say Amen to that holy doctrine of blessed St. Iohn who saith it is Iesus Christ Reuel 1 56. that loued vs and washed vs from our sins in his own bloud to him be glory for euer and euer Amen This was his Religion this is ours oh that it were yours also he sucked this diuinity out of that blessed brest of Gods Sonne whereon he leaned and if hee had I●h 13. 23. sucked thence this diuinity of the Iesuites that the virgin Mary washed vs from our sinnes by her milke surely he would neuer haue concealed it from vs nor haue depriued her of the honour nor vs of the comfort that thereby might accrew both to her and vs for he was her sonne by her owne adoption yea her Sonne by the gift and nomination of her sonne and Sauiour yea her Sonne in loue duty and all respectiuenesse could hee then or would he in any sort obscure her due glory would he giue too much to her sonne and too little to her would he giue all that to her sonne which in part was hers can this may this or dare this be immagined by any Iesuit If not then how dare they extend their deuotion beyond his ascribe that to her which he neuer did yea that to her which he appropriates to Iesus Christ If they thinke that Peter had more deuotion then Iohn hearken then what he saith Iesus Christ his owne 1. Pet. 2. 24. selfe bare our sinnes in his body on the tree let the words be Pondered Iesus Christ saith hee bare our sinnes true say they but so did the Virgin Mary also No saith Peter he himselfe his owne selfe bare them yea in his body he bare them in his body say they that is true but hee beares them in his mysticall body in his members much more therefore in his mother which is more then many members of his body nay saith St. Peter hee bare our sinnes his owne selfe in his body but what body euen that body that was on the Tree therefore if St. Peter preach true diuinity then is this doctrine of your teacher hainous blasphemy All that may bee imagined for their defence at the best is this that all this is but poeticall hyperbolicall or proceedes from the passion height of deuotion but that in truth and earnest he ascribes all to Christ to his bloud makes his prayers to him and puts the confidence of his heart in him alone but least any man should haue the least suspition of him this way or thinke so good a thought of him he deales yet more plainely and to preuenr all such thoughts and obiections he makes his prayer both to the Moth●r and the Sonne without any difference in the world to the one for her milke to the other for his bloud for thus hee saith Ergo parens et nati meis adverti●e votis Lac peto depereo sanguinem vt rumque volo That is Mother and Sonne giue eare to what I craue I beg this milke that bloud and both would haue Heere is plaine dealing it is not the Sonne and his bloud that will serue his turne hee must also haue the Mother and her milke is not this good catholike doctrine and deuotion but further is not this strange to see how he marshalls them in the order of his iudgement and affection he prayeth to the mother and the sonne but first to the mother hee will haue both milke and bloud but first milke thus Mary hath the precedence of Christ and her milke of his bloud But you will say it is not that hee so esteemes them in his iudgement but only for the necessity of of the verse the answere is that a grammer scholler can soone shew how the verse is as good and giue Christ his precedence as it is doing him this wrong Ergo Nate parensque meis aduertite votis But he still keeping Christ in wardship and vnder age held it not fit that he should haue the place before his Mother onely and therefore without all necessity euen wittingly and wilfully he puts Christ in the second place But now let vs hasten to an end of this if it be not endlesse and bottomlesse impiety Vpon these fearefull premises thus he proceedes Paruule maternis medius qui ludis in vluis Et tua iam comples vbera iam vacuas Quid me respectas obliqua tuentibus hirquis Roboris in Coelum pilhabet inuidia Saepe quidem dixti noxis offensus iniquis Tune me as mammas Improbe tune me as Nolo tuas ô nolo tuas puer auree mammas Non sunt tam duri tam grauis or is homo Sed tantum lateris pluat vnica vnica stilla Et saltem a dextrae vulnere gutta pluat Se nihil è dextra vis impluere implue laeu● Si nihil è laeua de pede sanguis eat Si tibi non placio vulnus mihi vulnera danto Mercedem danto vulnera si placeo That is Youngling that in thy mothers armes art playing Sucking her brests sometimes and sometimes staying Why dost thou view me with that looke of scorne It s forcelesse Enuy that gainst thee is borne Oft hast thou said being angry at my sinne Darest thou desire the teates my foode lies in I will not oh I dare not Noble child Duty from me is not so far exild But one euen one poore drop I doe implore From thy right hand or side I aske no more If neither from thy left hand let one fall Nay from thy foote rather then none at all Dost thou dislike me let thy wounds me wound But pay my due if I in grace be found Now from blasphemy he proceedes to plaine Atheisme not fearing to expose the greatest mysteries of Christian faith and euen our blessed Sauiour himselfe to the rediculous scornefull contempt of prophane men Speaking vnto Christ God c●aequall with the father and whose very humanity raineth now in glory at Gods right hand as to a seely Infant in his mothers armes and to him whose very humanity is fedde with the glorious presence and

he saith to this child Iesus Quid me respectas c. Why saith he doest thou frowne on me thou prety child art thou angry with me for desiring thy milke doest thou ch●d me that I dare presume to aske the milke of thy mothers teates this is all the cause hee layeth of Christ his anger what should a man say to this what would a Iew say what will an Atheist thinke of it surely they will deride and laugh at that Religion that allowes it if our Christ bee such a one as is angry at such a cause But say I pray thee thou Romish Iesuite thou wantest neither wit nor learning to giue answere speakest thou in iest or earnest if in Iest then knowest thou with whom thou iestest considerest thou that it is Iesus of Nazareth the great one the holy one of God of whose kingdome there shall be no end hee that is the brightnes of Gods glory the engrauen forme of his person he at whose remembrance the diuels tremble and to whom all knees bow in heauen earth and hell and darest thou exercise thy wit and whet thy stile practise thy poeticall vaine vpon him and vnto him that now hauing conquered sinne death and hel sitteth now at the right hand of Maiesty in the highest places darest thou present such a Petition as this O pretty child doe not enuy mee that I should touch thy mothers paps with which I perceiue thou wilt suffer none to play but thy selfe oh be not angry that I long for that which is thine namly for the milk of thy mothers teates didst thou euer find in Scriptures or sound antiquity that any holy man did euer conceiue of him or speake to him on this fashion no for its rather a sporting speech ●it to be spoken to a playing child then a salutation sit to be tendered to the Son of God and Sauiour of the world But if thou say thou speakest in earnest according to the truth of Religion and soundnesse of diuinity then tell me I pray thee in earnest is this any part of christian faith or is it catholike deuinity that Christ Iesus is offended with that man that shall desire to touch the Virgin Maries paps or to taste of her milke not in this regard that its a thing not possible and therefore indeede not to be wished by a Christian but because they be peculiarly propperly his paps and his milke still as they were when hee was an Infant If this bee Romish diuinity alas for the sheep that are fed in such pastures and ●ild with such doctrine for this is fundamētally both false impious false for if it be true that the holy scriptures teach that Iesus Christ is now no more to be knowne nor conceiued of according to the flesh that is as a meere and mortall man but as a glorified Man a spirituall conquerour of his enemies and spirituall head of his Church If this I say be true that hee is no longer to be knowne as a man as hee was vpon earth then it is false that he is still to bee conceiued of and spoken vnto as a playing child Besides it is impious and irreligious and a step to Atheisme to imagine that Christ our God Sauior is offended for such an imaginary toy as this is to touch his mothers paps or to desire her milke what enemies of our religiō would not loudly laugh at this our Christ whom we so magnifie that we make him the rest and comfort of our soules to be● such a one as hee is heere described namely one that chides him that dare touch his mothers paps for so saith the verse Tune meas Mammas improbe tune meas That is Darest thou desire the teates my foode lies in Alas how shall the mouthes of Turkes and Iewes be stopped from blaspheming and saying Is this your Christ is this the glory of Christianity Is this he whom you make a God are these the sins he is offended withall Surely no wayes can such and fowler blasphemies bee preuented but that the Christian world publikely renounce condemne and curse this damned doctrine as being the priuate and impious blasphemy of the Machiuillian Iesuits but not the Catholike doctrine of Christianity For we cannot deny but there is a generation of vipers bred of the corruption and putrifaction of an old and sinfull world calling themselues Iesuites or Priests of the society of Iesus who as they come neerest to God in their mouthes so are they in their hearts if their courses can discouer them the furthest from him With these fellowes it may bee it is a doctrine or a peece of deuotion that its a great sin for a man to desire from Iesus some of his mothers milk but if they be asked who made this a sin they must answere themselues if what law euen their owne fancies But as for the catholike and christian Church she doth renounce it But to proceede is it not strange that a witty and learned Iesuite should frame such a speech as this vnto Iesus Christ for thus to begin Oh blessed Child why art thou angry at me and offended with me oft hast thou said to me being angry at my sins c. would put a man in hope that some great matter followed for vpon so good a beginning would not a man presume that some good confession of sinnes should follow as this I must confesse O Lord I haue sinned in ignorance in selfe loue in security in hardnesse of heart in incontinency in mallice in hatred in couetousnesse in omis●ion of my duties in commission of euill c. for these O Lord and for any of these thou mightest say vnto mee thou miserable wretch how darest thou thus pollute my name and as farre as in thee lyeth crucifie me againe by these thy sins how darest thou dust and ashes thus vilifie my eternall Law the curse whereof thou hast hereby incurred how darest thou beare my Name or looke mee in the face whom thou hast thus prouoked See Watson the Priest his iudgement of the Iesuit often in his Quidlibets Costerus in Euchiridio cap de ●aleba●u sacerd Sacerdos si forn●catur aut demi concubinam foueat tamet si grau● sacriligio se obitringet Grau●us tamen peccat si mali● monitum contrahat Oh that our eares might haue heard a Iesuite saying thus and then in reason a man would haue expected some good conclusion from such a beginning But why should we looke for either reason or religion from a Iesuit if that be true which their brother Watson the priest hath written of them To haue supposed Christ to be angry with him for breaking the Morrall Law had beene good diuinity and no poeticall immagination but these holy Fathers haue no such faults nay see how innocent Lambes the Iesuits be that when Christ is most angry with a Iesuit and rebukes him for sinne he hath none to lay to his charge nor finde any whereof This is