Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	bear_v	ghost_n	holy_a	2,183	5	5.0619	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B10269	Anti-Goliah: or An epistle to Mr. Brevint, containing some reflections upon his Saul, and Samuel, at Endor. / Written by E.W.	Warner, John, 1628-1692.; E. W. (Edward Worsley), 1605-1676.	1678 (1678)	Wing W904B; ESTC R186274	27,206	62

It is offered up for them You see 3. Alms given in the Church for them Pro illis Eleemosynae in Ecclesia fiunt You see 4. Purgatory Hell and Heaven three distinct states of faithful souls departed Those soo good as not to need help are in Heaven those so bad as not to be capable of ease by suffrages are in Hell Those so bad as to need them and so good as to receive ease by them are in Purgatory Take notice That the Saint here doth not speak as of a doubtful matter or on his private opinion of what may be done but as of an undeniable truth and a common practice of the Church So what you reproach to Rome was the practice of the purest times And as for the substance of Mass you find it also in S. Austin ep 49. q. 3. where he speaks of a sacrifice in Christian Religion which succeeded those of the Synagogue This sacrifice was instituted and commanded by our B. Saviour in his last Supper and no doubt but the Apostles obeyed that command Therefore they said Mass If these clear convincing Proofs of those prime and capital Mysteries of our Religion do not prove that Popery was from the beginning tell us when it began Pag. 333. You say The ninth Century the worst the saddest and the ignorantest Age of the Church drowned the Gospel with Popery and began in good earnest to set up the Abominable desolation in the Roman Church So that there you assure us that till then there was no Popery seeing that then it began to be set up Yet see how incoherent your assertions are P. 105. and 340. you make S. Iohn Damasc a Papist who lived in the Eighth Age. P. 46. you make S. Gregory the Great and S. Gregory of Tours Papists who lived in the beginning of the Seventh Age and later end of the Sixth P. 95 you make S. Chrysostome declaim against papists there were then Papists in the Fifth Age. P. 149. the building of S. Mary Majors in Rome in Liberius his time who lived in the Fourth Age is charged on Papists P. 328. Papists are charged for using Oyle to cure Diseases which was used for that intent in the first Century by the Apostles themselves Mar. 6.13 They anointed with oyl many that were sick and healed them So the Apostles were Papists and Popery was extant even in the First Age and this by your Confession Consider hereafter a little better what you write if not for Truth 's sake which you seem to regard very little at least for your own reputation which cannot but sink very low when such palpable Cōtradictions are discovered in your Writings CHAP. IV. Of Miracles and Visions MIracles alwayes are effects which surpass the force of Nature whether it be for the substance of the work as the raising of Lazarus Iohn 11. who had been four daves buried or for the manner of it as health restored to S. Peteer's Mother-in-Law on a sudden without Physick to such strength as to be able immediately to serve them Mar. 1.31 This was a Miracle because although it may be she might have naturally recovered yet that she should recover in an instant is impossible to Nature or secundary Causes The Magicians had therefore reason to say Digitus Dei est hic This is God's Finger Exod. 8.19 Whether they found that the force of Nature could not reach the production of those flies or that Nature's Activity when applied by the Magicians was suspended by God which are two manners of Working Miracles For it is as miraculous to suspend the Action of Nature when Agents are applied to Subjects duly disposed as to raise it to produce what of it self it cannot Miraculous was the preservation of Three Children in the Furnace Dan. 3. as well as the opening of a Rock with the stroke of a Rod to give Waters Num. 20. yet in a diffe-manner one by breaking the Action of Fire the other by giving grearer strength to that stroke than that of Cannon-Bullets The end of Miracles is not only to declare God's infinite Power and Dominion over all Creatures which by Natural Reason without Miracles is sufficiently known nor always the sole easing of a person in distress although this is sometimes the Motive as when Oyl was multiplied to relieve the poor Widdow and very frequently in the Desert They are moreover Declarations of Gods mind unto us and a kind of Language of God so peculiar to himself that although every body understands it yet no Man no Angel can speak it for want of its only Tongue God's Omnipotency Men speak by words says S. Austin ep 49. q. 6. God by Actions Divina potentia etiam factis loquitur And before him Origen l. 2. cont Celsum Christ our Lord not only tanght with his words but also with his works By these God confirmed the Word or Preaching of the Apostles Mar. ult Heb. 2.4 He is said to have born witness with signs and wonders and divers miracles and gifts of the Holy Ghost Hence it is that Miracles ary by some Fathers called the Seal God which comparison you use p. 41. Page 34. All Christian Miracles are ...... for confirming and authorizing true Christian and Catholick Truth amongst Infidels That many have been made for that end I grant but that none are made but for that end you say it but can never prove it because it is not true For the budding of Aaron's Rod Num. 17. was to confirm to him and his posterity the Priests Office The Dew on Gedeon's Furre Iud. 6.6 was to encourage him against the Madianites Sampson's Force was to humble the Philistins and protect the Israelites That Salt thrown into a Fountain should change the nature of its Waters 4. Reg. 2. was for the comfort of the Neighbours The vertue of the Waters causing a Curse Num 5. was to ease the Husband of his Jealousie which vertue was doubtless miraculous seeing all the Priest did to them could not so much alter their nature as to give them a putrifying quality Or if it could yet such an inanimate Creature could never distinguish betwixt the Guilty and the Innocent so as to do no hurt to the guiltless and rot the guilty Several others occur in Scripture and elsewhere made for other private ends commonly in confirmation of some Vertue sometimes for even Temporal ends The Vestal carrying water in a Sive or leading a Ship with her Girdle against the stream was in confirmation of her Innocency That Vertue in our Kings to cure a Disease either in testimony of the Vertue of S. Edward from whose time they enjoy it or to shew that Regal Power is from God or for other ends unknown to us Out of these Examples it appears that your assertion that All Miracles are wrought for confirmation of Faith amongst Infidels is untrue and undefensible One great fault is observable in your whole writing some particular instances occurring to you you presently frame out of

point of Indulgences then this that the power of granting them hath beene given the Church by Christ Iesus that the use of them is beneficiall Where unto the Council addeth that the grant of them ought to be dispenced with caution least the Ecclesiasticall discipline should be weakened enervated by an excessive facility which advice declareth that the manner of disposing of Indulgences appartaineth to church discipline Thus far out of this greate person What have you to say against this Catholick doctrine You employ one fifty pages declaming against this Treasure these Indulgences viz from the 189. till the 240. yet in the midst of all this transport we find a lucid intervall where Truth against which in the rest you discourse forces you to depose in her favour For pag. 216. I find these words It was the practice of the Holy Church to expell from their society scandalous knowne sinners They were enjoyned to pray to fast to curb to mortify their flesh to afflict their souls for their sins to apply themselves to all such workes as myght both improve declare their in ward sincere Repentance These long holy exercises did passe among all Christians for SATISFACTIONS to the Church in some manner to God too Before the Church most properly because that was all which Church discipline required before God in a lower yet a very tru proper sense because it is the main condition which God requires of Offenders which he is in his mercy both satisfyed pleased with when they Sincerely performe it They were to doe it alōg while some a whole yeare some two some ten some according to the enormity of the sin all their life long Thus you of satisfaction by Penitentiall workes Pag. 218. You continu your explication of this matter There now and then hapned say you such causes as moved them the Bishops to be more free by shortning the time of sinners Pennance As when the sinner gave signall proofes of an extraordinary sorrow when he stoutly owned defended the Christian Faith when in times of Persecution they were to be strengthned to Martyr dome when valiant Confessors did interceede for some of their freinds on these other like rationall pious Inducements the holy Fathers thought they myght ether ease such Penitents of the length or some times quite discharge them of the whole burthen then And this Relaxation of Ecclesiasticall Severity some Latin Fathers Tertullian S. Cyprian call in their writings by the name of Indulgence Here you soe exactly agree with what I have written out of our Bishop de Condom that you may seeme to have copyed him or both to have taken your sentiments out of some third At least this is evident that you owne as much as that Authour teacheth to be the Faith of the Roman Catholick Church consequently your Censure on our Faith in these points of satisfaction even to God Indulgences is a condemnation of your self Magna veritas praevalet CHAP. VIII Confraternityes CHapter 11. you traduce our Confraternityes c. 12. you play with the girdle of S. Francis c. 13. you deride the Scapulary of S. Simon Stock c. 14. make your selfe merry with the Rosary All which being no points of our Faith I do not think my selfe oblidged to assert them in this pamphlet Yet I will tell you what you know already though you Slily insinuate the contrary pag. 300. that we preach Faith Repentance Perseverance in well doing c. more then Protestants seing we hold them absolutely necessary to salvation Faith without workes being dead as we teach with S. James you teach Faith alone to Justify we exhort People to them with hopes of a reward they being meritorious you deny all merits We use indead those things you speake of as helpes of our Faith exercises of our devotion meanes to strengthen our frailty to Persever in well-doing It is a Calumny to say we think Faith Hope Charity unnecessary or that we teach any can be saved without them even when we invite men to these Gilds or Confraternitys into which men enter only with intention to encrease those vertues in their souls We feele we know we owne our inclination to Evill from our Infancy we are convinced that our Will of it self is insensible nay stupid as to all Good that words have little force uppon it but that examples are much more powerfull Hence appeares the first advantage of those who are incorporated into those Congregations which consist of men who forgetting those things which are behind reaching forth unto those things which are before presse towards the marke Philip. 3. such men who consider one another to provoke to love good workes Heb. 10.24 This appeared in the Confraternity of Charity begun by P. Vincent de Paul which with the Almes it gathered releived all the poore of Loraine Champagne Picardie many Ladys of the best quality after entring into that Congregation turned to the releife of the poore what before they spent on vanity or lost by gaming changed their chambers Closets into well stored wardrobes filled with sutes of Clothes of all bignesses for both sexes which they bestowed uppon the naked Poore in whose persons they they were taught to consider Christ himself Another advantage is that our Prayers are more efficacious when offred in company then when single All the vertu of our Prayers is derived from that of our B. Saviour now he assures us that where two are assembled in his name he is there in the midst of them Mat 18.20 And he assists there not as an Idle spectator as many Protestants goe to Church to see be seene but to enlyghten the mind of the persons assembled with divine inspirations to enflame their Will with the love of God their neyghbour To incite them to Pray to represent their Prayers to his Heavenly Father second them with his owne to powre into their harts the Blessings he obtaines through the merit of those Wounds he once endured for our Redemption ever since retaines to shew them to God the Father in whose presence be appeares for us These are the designes of Confraternitys We know Sir that the Honour of God tru Religion consists in Faith Hope Charity These are nourisht by the Concourse of many Persons to encrease these interiour vertues by exteriour exercises of Piety Mortification To call these together the Rosary Scapular Girdle are used with Indulgences to make the call more efficacious Now whither is more to blame we for using these helpes or you for rejecting them CHAP. IX Images YOur 16. Chapter is spent in declaming against our Images which some other learned persons having in hand I wil leave to them least I myght seeme to thrust my sickle into others harvest Probably I may shortly have occasion to treate of it at large on my owne Score there I hope to