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	holy_a	scripture_n	2,400	5	5.5262	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01368	The vviddoves mite cast into the treasure-house of the prerogatiues, and prayses of our B. Lady, the immaculate, and most glorious Virgin Mary, the Mother of God. With reasons why we are to haue great confidence in her prayers. Whereunto is annexed, A prayer, for the loue of God, made in contemplation of the passion of Christ our Sauiour.	A. G., fl. 1619.; Matthew, Tobie, Sir, 1577-1655, attributed name.	1619 (1619)	STC 11490; ESTC S118624	73,100	210

by the Holy Ghost framed an Office of our B. Lady that is to say it hath composed a Seruice out of the Psalmes and other Scriptures togeather with the writings of the Holy Fathers which it commandeth to be recited at such tyme as her festiuall dayes are celebrated and now and then it interposeth certaine affectuous versicles to shew the admiration wherein it hath her supreme dignity through the vouchsafing which God Almighty hath pleased to vse with her in making her a fit Mother for himselfe Sometymes it exclameth thus Faelix namque es sacra virgo Maria omni laude dignissima quia ex te ortus est sol iustitiae Christus Deus noster And againe Sancta immaculata virginitas quibus te laudibus efferam nescio quia quem caelicapere non poterant tuo gremio contulisti Beata es Virgo Maria quae Dominū portasti Creatorem mundi Genuisti qui te fecit in aeternum permanes Virgo Beata mater intacta virgo gloriosa Regina mundi intercede pro nobis ad Dominum Happy art thou O sacred Virgin Mary and most worthy of all prayse for the Sonne of Iustice Christ our Lord is borne of thee O thou holy and immaculate virginity with what prayses shal I extoll thee since thou hast contayned him in thy wombe whom the heauens themselues could not comprehend Blessed art thou O Virgin Mary who hast borne our Lord the Creatour of the world thou hast borne him that made thee and thou eternally remaynest a Virgin O blessed Mother and immaculate Virgin O thou glorious Queene of the world pray for vs vnto our Lord. In this māner doth the Church performe to her all due honour And in other parts of the same office it applyeth many other places of Scripture and especially out of the Canticles the book of VVisedome and the Apocalyps towardes the dignifying celebrating the praises of our B. Lady vesting as it were her person with all those appellations and other termes of honour which are there to be found in full measure and among others these Veni columba mea veni sponsa mea veni electa mea veni coronaberis pulchra vt Luna electa vt Sol terribilis vt castrorum actes ordinata mulier amicta sole Luna sub pedibus eius Astitit Regina à dextris tuis circumdata varietate and a thousand such passages as these are sung by the Holy Church in honour of our B. Lady as being the Doue the Spouse Vide August de symb ad Catec c. 1. Epiphā serm de laudibus Mariae Bernard serm in eundem locum Apoc. 12.1 the eiect of the King of heauen one clad and enuironed with the Sunne supported by the Moone a Queene all clad with variety of riches and standing at the right hand of God Which sentences of Holy Scripture howsoeuer they are also applyed otherwise as sometymes to a Soule in grace sometymes to Heauenly Wisedome sometymes to the celestiall Hierusalem yet this is no impediment why they may not also truly and most properly be applyed to the person of our B. Lady since the same Scripture hath seuerall senses and all of them may be true so that they be not cōtradictory to one another And the Holy spirit of God deliuering them by the pen of the Prophets and Apostles had seuerall regards and aymes at seuerall things to be expressed by the same words which the Holy Fathers and Interpretours as children of the Catholike Church were directed and enabled by the same spirit to declare Which howsoeuer it may seem strang to such as in themselues are strangers to the truth of that which passeth in this particuler yet it must be confessed to be as I say by such as will not generally taxe the Holy Fathers both of folly and falshood since they haue expounded the Holy Scriptures according to foure seuerall senses namely the Litterall the Morall the Anagogicall and the Allegoricall Nay it is certayne how strange soeuer it may seeme that the same Scripture hath sometymes diuers senses euen Litterall and so hath that of Expedit nobis vt vnus homo moriatur pro populo ne tota gens pereat Filius (a) Cyril in psal 2. de humana generat August de aetern meus es tu ego hodie genuite Omnia (b) Psal 8. Aug. de natur human Chrys peculiariter de Christo orat 4. in ep ad Haebr c. 2. August confess l. 12. c. 25. 31. subiecisti sub pedibus eius and the authority of S. Augustine alone may suffice to shew that out of the same words of Scripture may be drawne magna copia verissimarum sententiarum great aboundance or variety of senses which be all true This he sayth by occasion of the seueral interpretatiōs of those only words In principio fecit Deus caelum terram In the beginning God made the heauen and earth And he sheweth afterwards why Moyses may be conceiued to haue forseen al those true seueral senses of those words which should afterwardes be gathered Per quem Deus vnus sacras literas vera diuersa visuris multorum sensibus temperauit God did by the pen of Moyses so temper and dictate those dimme bookes which he wrote as that all the senses might be true and yet differing from one another according to the variety of interpretations which diuers men should make therof CHAP. X. BVT to returne to the aforsaid Office of the Church there are further brought in vpon occasiō diuers passages of many ancient and Holy Fathers for I will not touch vpon them of the later times which may excite the Readers to beare all due deuotion to our B. Lady through the pathetical and tender speach which they deliuer of her And I will accompany them which are taken out of the Breuiary with som others of the same authority tyme. Hearken then a while whosoeuer you be who are so miserable as not to be deuoted to the B. Virgin that you may perceaue how dangerous and differēt a way you take from those lights and ornaments of God Church who are ready if you will to be your guides And note that except S. Iohn Damascen S. Anselme and S. Bernard there is none of this full Iury but aboue a thousand yeares old And to beginne with the most ancient S. Irenaeus in his third book against heresyes 33. Chapter hath these words Sicut Eua inobediens c. As Eue by disobedience was made the cause of death so Mary was made a cause of saluation both to her selfe and to all mankind S. Athanasius in his Epistle to Epictetus Athan. epist ad Epict. sayth thus Idcirco gratia plena c. Therefore is the B. Virgin called by the name of full of grace because she did abound with all graces by the filling of the Holy Ghost and was ouershaddowed by the vertue of the most high Cyrill Alexan. hom cōt Nestor S. Cyrill of Alexadria

cannot liue with comfort That wine was good and for such it was praysed in the Ghospell Cant. 1. but meliora sunt vbera tua vino thy brests o Blessed Lady are better then the best wine that is the dearnesse of affection and fauour wherwith thou dost obtayne helpes for vs is no lesse estimable and honourable often tymes then are the very helps themselues Out of these degrees of Humility Purity Patience and Charity grew that height of Fortitude which she expressed at the Passion of our B. Sauiour at which tyme in effect there was nothing els amongst the creatures to content the eyes of Almighty God The Synagogue was corrupt the Apostls were fled all but one who was there to receaue as it were by letter of Atturney from al mankind the rich legacy of the B. Virgin for his Mother and in his person for ours Ambros lib. 10. c. 13. in Lucam as S. Ambrose doth teach vs. One of his Apostles had out of frailty denyed him another with prodigious malice auarice and hypocrisy betrayed him the rest forsooke him but the B. Virgin fayled not there to present her selfe to receaue the fullfilling of that Prophesy which ould Simeon made at the tyme of her Purification concerning the sword of sorrow to pierce passe through her hart wherof I haue already spoken This sword did she receaue into her not so as to be defeated of her senses by it as some bould or silly Painters haue represented but she did it standing fast by the Crosse Ioan. 19. to shew that still she was full Mistresse of her selfe that her sorrow though it were without limits vpon the sight of such affliction layd vpon that sacred Humanity of her Sonne was yet ouerwrought by a perfect resignation of all into the hands of God and an entiere approbation of al that Passion for the redemption of the world howsoeuer the Action on the Crucifiers part did highly offend her though our Sauiour felt not the least offence in his body which did not slice as it were her very soule in sunder There was nothing in our B. Lady which deserueth not to be esteemed as lōgè superioris ordinis therfore when after the Passion the Resurrection of our Sauiour was by some in some sort expected among whom the mirrour of Pennance the holy enamoured Saint Mary Magdalen was one who with incredible affection rather then fayth because it was compounded of hope and feare ran to the sepulcher to see what there had happened it is not read of the glorious Virgin the rocke of whose sayth was not only not to be battered but euen not so much as touched with the lightest waue of infidelity or doubt that she so much as once stirred from those contemplations wherin she was imploying her high thoughts but she attended the accomplishment of that whereof she was already more certaine without seeing then her eyes could make her Though we doubt not but that both our B. Sauiour appeared instantly to her after the Resurrection and that the cause why she forbare to record her appearance at the Sepulcher was not for want of thirst to enioy the first moment of our B. Sauiours presence but to shew both what her fayth was and what kind of thing ours ought to be The Holy Scripture indeed sayth that first our Sauiour appeared to S. Mary Magdalen and of the truth thereof no Christian doubteth but so yet withall we vnderstand those wordes to be meant of ordinary persons who were need to haue their fayth confirmed and euer with exception to our B. Lady of whome S. Ambrose who wel had weighed the afornamed place of Scripture doth yet affirme that she was testis prima Resurrectionis Dominicae our Blessed Lady was the first witnes of the Resurrection of our Lord. These are the most expresse Attributs Excellencies and actions of our B. Lady whereof the Holy Ghost in the Ghospell maketh mention in few but infinitely massy words for there is not one of them which concerneth her that contayneth not Mysteries beyond mans capacity And as in humane knowledge it is the fashion for Professours to hid● their ignorance when they cannot gi●● a reason of hard thinges by turning it ouer to certayne sympathies and secret propertyes so in the vnderstanding of Scripture it is as ordinary on the other side with mē that would be thought to know all to make a poore Paraphrase vpon a Text and to say bouldly that no other thing is meant by it then the little which they haue beene able to expresse Wheras yet in truth there is no doubt but that the passages of holy Scripture and especially when they speake of our Sauiour Christ and that which concerned him so neere as doth his holy Mother do containe infinite misteryes They looke both vpward and downeward forward and backward and on all sides as I shall shew afterward are not to be comprehended by any one till we may see as we shal be seene in the next life And as for many other prerogatiues and excellencyes of our B. Lady which appeare to such as peruse the Ecclesiasticall Historyes both concerning her most deuout educatiō cōtinually in the Temple from three years of age till immediatly before the Annunciation of her diuine life after the Passion in the society of the beloued disciple of Christ then her Sonne S. Iohn and of her miraculous Assumption into heauen which is recorded to omit others by S. Iohn Damascen that great Saint and great Scholler great Chapplaine of our B. Ladyes to haue beene at that tyme which is almost nine hundred yeares ago beleeued and receaued in the Church by a Tradition which then he sayd was Ancient These things I say with many others I passe ouer partly because with Catholikes they would be needles as being already so notoriously knowne and by them so piously imbraced and partly because for the instruction of Caluinists they will not be of much weight because forsooth they are not registred in Holy Scripture I proceed further and will shew in few wordes how little reason they haue who laying aside so many and expresse passages of holy Scripture as I haue mentioned which do highly honour our B. Lady both in the Attributes it giueth by the actions which it describeth do catch greedily at three or foure others which when they haue construed like Schoole-maisters rather then Deuines they hope the excellency of our B. Lady which in their harts they cānot endure may be obscured thereby wheras if either grace or reason did preuaile it wold teach them rather to rule doubtfull and obscure passages by plaine ones then on the contrary side such as are expresse by others that are obscure and in true accompt conclude nothing but by way of inference made without booke CHAP. VIII I Will therefore in this place by way of conclusion for as much as concerneth Scripture in relation to our B. Lady extract a few periodes which I