Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	know_v	8,213	5	4.2899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

from the common cause and condition doth deale with them after a more secret manner lib. 2. de vocat Gent. cap. 1. So the generall promises are made to all the seede of the faithfull but they are specially performed onely to those which beleeue Confirmauit generalem bonitatem super vniuersos c. God hath confirmed his generall goodnes to all but part of them merito fidei diuinitus inspiratae ad aeternam salurem specialibus beneficijs prouehitur by the worthines of faith inspired by God by speciall benefits is promoted to saluation Ambros. lib. 2. de vocat Gent. c. 10. 4. Thus then are the Cauillers frinolous objections answered concerning the saluation of the Iewes of Saul Iudas the Church of Rome all these tasted of Gods generall goodnes in offering to them the externall meanes of saluation but they wanted the speciall benefits of true sanctification and effectuall vocation Where the Libeller by the way is detected of falsehood pag. 209. vrging eternall sanctification which are words of his owne putting in for where the children of the faithfull are said to be holie eternall and internal holines and sanctification is neither mentioned nor yet intended but the holines of their generall vocation 5. Yea saith he Turks and Iewes also shal bee saued whose forefathers were faithfull Christians yea and the diuels also which sometime were in Gods grace pag. 210. Ans. 1. Are Turkes and Iewes I pray you holy seede or doth not the Apostle speake of such children whose immediate parents were faithfull 1. Cor. 7. 14. Els were your children vncleane but now are they holie And are diuels in your diuinitie holie seede 2. The Papists doe more incline to these grosse opinions of the sauing of Infidels and Diuels then Protestants for concerning Infidels they hold that they in part may beleeue by their owne free will Rhemist Act. 13. sect 1. and that their actions which seemed outwardly glorious as in honouring their parents in fighting for their countrie and such like were not sinfull Rom. 14. sect 4. contrarie to the Apostle who saith Whatsoeuer is not of faith is sinne As touching Diuels first they doe forbid to marrie and abstaine from meates which the Apostle calleth the doctrines of diuels 2. Tim. 4. 3. Secondly they hold that iustifying faith is a generall or vniuersall beleeuing of the articles of Christs death and resurrection Rhemist annot Rom. 4. sect 9. which is no other faith then such as diuels may haue to beleeue the historicall truth of the articles of faith for they beleeue and tremble Iam. 2. 19. Now let any reasonable man iudge whether Papists or Protestants haue a better opinion of the Diuels and Infidels The fables of the deliuering of Plato and the Emperour Traian out of hell at the prayers of Gregorie and of Falconilla at the prayers of Tecla are their dreames and deuices and not ours The first reported by Nicetas to be currant in the histories of the Fathers in commentar ad secund oration Nazianzen de pasch the other by forged Damascene oration de defunct 5. Now because this ●errie companion maketh himselfe pretie sport with Balaams counsel to send women among the Israelites with the virgins of the word in Cheshire disciples of Master Haruie as hee scornefully calleth them that g●d vp and downe the countrie to heare Preachers c. pag. 181. we will continue this iest a little and shew him his owne face in a 〈…〉 1. For ●alamites info●nieation and Baalites in idolatrie let popish sectaries carrie the bell Doe ye thinke wee haue forgotten what cleane birds both cockes and hennes were found in the Abbey nests in England at the suppression thereof I say with Ambrose Malim falsum crimen subire quam verum referre I had rather beare a false crime then bewray a true epistol 44. Or think you we know not what your owne writers testifie of the chastitie of your Clergie as Constitution Othon in gloss Clerici huiusmodi concubinas tenent communiter apparatu honesto nomine appellationis sororiae Priests commonlie keepe such concubines in honest apparell vnder the name of sisters And in the same place Videtur quod hoc crimen meretricij ecclesia sub dissimulatione transire debeat It seemeth good that the church should dissemble and to passe ouer the crime of whoredome These are more worthie the name of Balamites then those whom you slaunder One of your late Councels thus complaineth Videmus monasteria mulierum in plerisque locis in suspectas de int●m inentia domos ne quid grauius dieam esse commutata We see the monasteries of women in most places to bee chaunged into suspected hou●es of incontinency to speake no worse of them Coloniens part 10. cap. 9. 2. As for Master Har●ie though I know him not I iudge him the honester man for your unliking him For as Diogenes said to one that railed vpon him Neither would any man beleeue me if I praised you nor you in dispraising of me so I thinke your discommending of the Ministers of the Gospell will bee of no more credit with the wise and discreet then if I should commend you for an honest man whom I know not Your spite and enuie is most against those that labour in the Gospel and striue against your superstitious doctrines but God that hath hitherto strengthened vs will I trust open our mouthes yet wider to crie out against your abominations 3. It grieueth you that women should be giuen to heare sermons and to sing Psalmes and I doe not marueile at it for if you might haue your minde both men and women should be as blind as beetles You are like those that Hierome speaketh of Quam viderint pallentem tristem miseram Manicheā vocant If they see a woman pale and sorrowfull they count her miserable and a Manichee ad Eustoch So doe you those women that desire by the Gospell to be brought to true sorrow and repentance for their sinne And doe you mislike that deuout women should be well affected to the Ministers of the Gospell and minister to their necessities againe I will answere you with Hierome Mulieres ministrant saluatori de substantia sua ille qui de quinque panibus millia hominum pauit escas sanctarum mulierum non recusat accipere The women minister to our Sauiour of their substance and hee that with fiue loaues fed thousands refused not to receiue the prouision of women ad Princip It may be thought if this disciple of Rome had then liued hee would haue carped at our blessed Sauiour and his disciples because they suffered women to resort to their Sermons and to minister vnto them Thus haue wee taken a view of his supposed contradictions the third chapter followeth of this goodlie treatise containing pretended falsifications I make no doubt but to hold him here also at the staues end that he shall not fasten a blow for wee feare not his

workes The Libeller should rather haue shewed himselfe and entred into the lists and handled some controuersie of religion and taken vpon him to confute SYNOPSIS which hee carpeth at But as one said to Philip when he had ouercome and destroyed Olynthus that he could not build such a citie againe so I think it would appose this Sophister and trouble his wit to set such another booke by it as that which he seeketh so much to disgrace But I will proceed to examine the rest of his accusations not fearing any thing which he can obiect THE SECOND CHAPTER OF supposed Contradictions The 1. Contradiction HEre the Libeller obiecteth 1. That Bellarmine is falsified to say that the spirit of God is witnesse vnto vs that the Scriptures are the word of God pag. 154. 2. That the Scriptures themselues are witnesses which words vttered by Bellarmine shew a far different meaning saith he p. 155. 3. Another vntruth is noted that Bellarmine should make no mention of the Church to be a probation vnto vs of the Scriptures pag. 156. 4. A contradiction is noted because it is confessed that Bellarmine should say that wee are not bound to take the Scriptures for the word of God without the authoritie of the Church pag. 148. The Reconciliation 1. FIrst what difference I pray you to say God himselfe is a witnesse to vs and the spirit of God is a witnesse for this is one exception which the libeller taketh is not the spirit of God God And think you that when Bellarmine said God himselfe is witnesse he excluded the spirit As though the inspiration interpretation protection and preseruation of the Scriptures be not the worke of the spirit of God 2. Timoth. 3. 16. 2. Pet. 1. 21. Yea but Bellarmine saith in another sense that God is a witnesse not by the inward testimony of his spirit but by defending the scripture from humane profanation by heauenly punishment Libel pag. 154. Cont. 1. Is this a good consequent I pray you God beareth witnesse to the Scripture sometime by taking vengeance Ergo not by the inward testimonie of his spirit Sir Sophister if your Logicke had not here failed you you would not haue made so slender a collection for whereas Bellarmine maketh the great number of miracles the fift witnesse doth not the Scripture say Hebr. 2. 3. God bearing witnesse thereto with signes and wonders and diuers miracles God then is not a witnesse onely by punishments but by signes and miracles 2. Bellarmine himselfe saith afterward in the same chapter Non omnes per internum afflatum Deus docet c. sed per corporales literas quas legeremus cerneremus erudire nos voluit God teacheth not all by inward inspiration c. but by corporall letters which we should reade and see hee would instruct vs. We also refuse immediate reuelations and inspirations but God by the lection and inspection of the Scriptures doth instruct vs. God then doth vse the Scriptures themselues as meanes of this spiritual instruction which is the inward testimonie of Gods spirit by our outward reading and hearing of the Scripture inwardly witnessing the truth thereof vnto vs how much I pray you differ we now 3. Whereas Bellarmine maketh these the witnesses of Scripture first the trueth of the prophesies secondly the agreement of the holie writers thirdly God himselfe fourthly the perpetuall truth of the Scriptures may it not wel be gathered hereupon that Bellarmine thinketh that God inwardly working in our hearts by the Scriptures themselues which wee finde to be most perfect consonant true doth teach vs which is the word of God for I pray you who maketh vs to acknowledge the Scriptures by the truth harmonie constancie thereof doth not the spirit of God by these meanes mouing and perswading the heart Bellarmine then is not slaundered at all when it is affirmed that in this place he holdeth as wee doe concerning the meanes how to know the Canonicall Scriptures for we also teach that the Scriptures by no forren or extrinsecall meanes but from themselues the veritie harmonie holines thereof the spirit of God hereby working in our hearts are knowne to be the word of God 2. Secondly let it be seene whether in a different sense Bellarmine and wee in this place for I deale no further doe make the Scriptures witnesses to themselues These are his words Fourthly the Scripture it selfe is witnesse whose prophesies if they were true of things to come why should not the testimonies of things present be true The Scripture then beareth witnesse to it selfe by the constant and perpetuall truth thereof what other thing doe we say but that the Scripture from it self doth proue it selfe by the truth constancie maiestie thereof to be the word of God 3. Thirdly Bellarmine maketh here no mention of the Church among these fiue witnesses 1. The truth of prophecies 2. The consent of the holie writers 3. God himselfe c. 4. The Scripture it selfe 5. Postremò testis est c. Lastly is witnesse the infinite number of miracles Now I pray you sir Cauiller is here any mention made of the Church your dealing is too childish to send vs to other places for Bellarmines iudgemēt I know him to be elsewhere corrupt enough I onely vrge his testimonie against himselfe in this place 4. Fourthly so is your supposed contradiction also reconciled for to say that Bellarmine in this place among these fiue witnesses maketh no mention of the Church and y● otherwhere he would haue the Scriptures depend vpon the authoritie of the Church is no contradiction in him that noteth this diuersitie but in Bellarmine that varieth from himselfe But now somewhat to answere to your blasphemous railings as pag. 154. God may punish him for such trickes of falsification tending to the seducing and vtter subuersion of sillie soules c. I say rather with S. Paul God shall smite thee thou painted wall Act. 23. 3. God wil iudge all such hypocrites in his time as make no conscience to slaunder and reuile the members of Christ. And if God doe sometime giue witnesse to the Scriptures as most true it is by punishing them that prophane or blaspheme them then how shall your popish writers escape vnpunished that haue not been ashamed thus vnreuerently to speake of the Scriptures Hosius saith it is egenum quoddam elementum a beggerly element ex Nicol. Gall. Lodouicus saith Scriptura est quasi mortuum atramentum The Scripture is as dead inke Illyric in vorm concil The Bishop of Poicters Scriptura estres inanimis muta The Scripture is a dumbe and dead thing Sleidan lib. 23. Eckius calleth it Euangelium nigrum Theologiam atramentariam A blacke Gospel and inky Diuinitie Kemnit pag. 23. Pigghius Sunt velut nasus cereus The Scriptures are as a nose of waxe Hierar libr. 3. cap. 3. And that the children may fill vp the iniquitie of their fathers of late this present yeere 1602. in a certaine colloquie at