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	great_a	world_n	2,360	5	4.4184	4	true

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

them general Axioms which precipitated Judgments are often very erroneous We have seen one Example of it here follow others P. 38.39.40 God say you proceeds in the New Law as he did in the Old In the beginning of both he doth undeniable wonders and restrains the Devil and his Ministers from doing any After a time when each Law was establisht God ceases from working Miracles and the Devil is let loose to act as he pleases Thus you That God acted in both Laws in some manner alike confirming both with Miracles is very true But that the Devil was restrained and tied up from acting at the beginning of either or that God ceased from them in both after some time is most false It is false that the Devil was restrained from acting things which to men seemed miraculous for in the beginning of the Old Law the Magicians for some time contended with Moses and did things like his Miracles Exod. 7. And immediately after the coming of Christ Apollonius Tyanaeus is an instance that the Devil had then as much liberty as ever for there scarce ever was any Magician who equalled him in seeming wonders But say you Oracles were supprest Elimas struck blind Demoniacks silenced Simon Magus beat down by S. Peter What then Ergo the Devil was tied from all false Miracles Pag. 39. Thus you draw a general conclusion out of some particular instances although there are others as evident for the contrary as those of Vespasian and Adrian of whom you your self speak Pag. 36. prove there were seeming wonders wrought at that time and we find in S. Chrysostom and Theodoret l. 3. Hist cap. 16. a pratling Oracle of Apollo near Antioch whose mouth was stopt by S. Babilas his bones It is also false That Miracles ceased when the Old Law was establisht for the vertue of the Cursed Waters Num. 5. continued to the end that of the Sheep Pond Iohn 5. also which two are recorded in Holy Scripture As also those of Elias and Elizeus in the 3. and 4. of Kings The Old Law was establisht when Hieroboam set ut his Calfes yet 3. Kings 13. three Miracles were wrought to confound that beginning Idolatry and crush the Infant Schisme in its Cradle I say nothing of several other Miracles not recorded in Scripture which yet are mentioned in other Fathers to have continued to Christ his time viz. that no fly should be found in the Temple nor any noisome smells notwithstanding so many Burnt Offerings that the Wind should not blow away the Ashes of the Altar which stood in an Open Court that no Enemy should infest their Countrey whilst they went thrice a year to Hierusalem c. which were continued till Christ's death and that of the Synagogue When you have considered these things you will say that your assertion of Miracles ceasing when the Law was setled was very rash Seeing then that God as you say proceeds in both Laws alike Miracles having not ceased in the Old Law till the Death of Christ and the end of the Law they are not to cease in the New But say you God ceased from Miracles when there were Christian Princes to whose care he committed the Church as willing to ease himself of the trouble being tired with the labour But your sword will here do us service again for p. 44. you acknowledge the Miracles by the Relicks of S. Stephen in Africa and S. Gervasius and Protasius at Milan which being done in S. Austin's time you acknowledge Miracles long after Christian Princes were Nurses of the Church Such a perpetual combat there is in your Writings and will be while fancy fights against Truth in one of a weak memory Another Contradiction I find p. 37. where to shew your admirable Erudition you say that the Primitive Ermits retired to Deserts to convert the Barbarous Inhabitants Very rare the world hath been hitherto in a great error all universally believing that Ermits went to the Deserts not to seek but to flie all men and it is evident that S. Paul and several others past a long age of most men without seeing any man at all which is so evident that you could not but say and own it in this very place Deserts say you the refuge of Primitive Christians from the face of their enemies They went then to the Deserts to flie from their enemies not to seek them there So incoherent are your fancies you say and unsay the same thing within six lines let me advise you not to relie on every fancy which presents it self otherwise it may be the ignorant may admire you but certainly the learned will laugh at you We have examined your Assertions we will now hear your Proofs Pag. 37. The World being sufficiently called to the Christian Faith say you the Holy Fathers tell us that Miracles ceased that they were unnecessary that to expect other then the old ones was to tempt God And you cite S. Chrysostom A. Operis Imperf qq ex Nov. Test You might as well have cited S. Austin l. 1. de Vera Relig. c. 25. Cùm enim Ecclesia Catholica The Catholick Church being spread all over the world and founded it was not permitted that those Miracles should last till our days These words are as full as any you can produce yet they do not oblige us to say there were no Miracles wrought in that great Saints time Let him explicate his own meaning l. 1. Retract c. 14 Verum est quidem That which said is true for in our days the imposition of hands upon persons baptized dos not give with the Holy Ghost the knowledge of Languages neither do Preachers cure the Sick with their shadow But my words ought not so to be understood as if no Miracles at all were done For I my self knew of a blind man cured at Milan and such like things are frequent etiam istis temporibus even in these dayes that I can neither know them all nor relate all that I know Thus S. Austin You see Sir an Eye-witness above all exception of not a few but many Miracles wrought in those dayes when you pretend Miracles to have ceased If we come nearer our Times we shall find very many recorded in the two S. Gregories the Great and of Tours And so on till this Age God's hand being not now shortned or disabled to do them and man's wants requiring them chiefly to nourish in him that lively Faith in God and hope of his help in our wants and to encourage us to have recourse with confidence to the Throne of Grace I could bring a Cloud of Witnesses but that in reality you acknowledge what I intend which is another of your contradictions For you say p. 35. That God is pleased to shew his Power Justice Mercy or Divine Being in all Ages by some supernatural Effects That there is no Nation whose Chronicles do not testifie this nay scarce any private man but may observe some of these in himself

convince the unjustice of the charge of Idolatry put up against our Church For the present I will only take notice of some greate untruths peculiar to your self Pag. 332. This Experience is most certain that the People of God excepted all the world besides hath bindrawne to their respective Religions by the help of these gross Images Answer this is a most certain untruth as appeares by the Turkes who have none if we beleive Varro the Romans were a long time with out any Pag. 337. The main motive which drives Pilgrims to those Churches where Images are is to find not the Resemblance but the very presence of the Saint This is untru we nether beleive nor teach any such thing nay we teach the quite contrary as you may see in all our Catechismes Pag. 402. I do not love say you to aggravate burthens which of themselves are too heavy but without aggravation it is most certain that the Roman Church serves more Images then all the Heathens did together You could not have found a fitter conclusion of your booke then this At least you have observed that Rule of the Poet Servetur ad imum Qualis ab inceptoprocesserit sibi constet For the same Spirit of falshood runs through all You began with an untruh as I have shewed I have likewise taken notice of many untruths all along without aggravation what you say here is as greate as evident an untruth as ever was spoken in matter of Humane hystory It is impossible to reckon up all the Gods which the Pagans adored when besides dead men beasts fishes fowle Elements were adored when every Plant Tree was thought ammated with a Divinity What say I one Each Plant had many For Corne alone S. Aug. l. 4. de Civ Dei cap. 8. reckons up twelve yet he professes he reckons not all viz Seia Segetia Tutilina Proserpina Nodotus Volutina Patelena Hostilina Flora Lacturcia Matuta Rumina In the same place he says that one Porter one man is sufficient to keepe one dore the Pagans put three Gods to each dore viz Forculus Cardea Limentinus And as if these were not sufficient on some occasions three more are added to them when a woman was delivered to wit Intercidona Pilumnus Deverra to keepe out Silvanus a dangerous God This as also four Gods for every marriage Iugatinus Domiducus Domitius Manturna Item six others who Preside in the nuptiall bed with their names offices you may see in S. Aug. l. 6. de Civ Dei c. 9. And should I reckon up all the Gods who succeede one another in the care of every man from Iugatinus till he be brought before Minos Aeacus Rhadamanthus and to the Elysian feilds I should spend more paper then in all this pamphlet now if the Romans Grecians had such a numberlesse number of Gods who can give account of all the Gods of other Pagans all over the world If notwithstanding all this you still think your assertion tru that without aggravation Papists adore more Images then Pagans had Gods I shall think your Arithmetick equall to your Logick Divinity that you neede more to be Prayed for then Disputed against CONCLUSION THe desire of appearing in the world with the title of an Authour to be spoken of with applause Prayse to be pointed at in the streetes to heare as you walke that whisper this is that Demostenes that is M. r B. This desire I say is very violent because it symbolizes with that vanity whereof the seedes were cast into our souls by the sin of our first Parents A scholler thinks his best yeares ill spent in studyes unlesse the world be partaker of his knowledge A knowing silence is no more esteemed or regarded then an Ignorant silence In many the Pleasure of knowing doth not consist in Conceiving so much as in Producing they loose all the satisfaction they tooke in it if the world doth not know that they are learned This Passion is strengthned by another of censuring what is above us even the most sublime in the world Our Pride is pleased with an Imaginary Elevation above those whome we presume to Judge with taking a soveraigne authority over those whome we submit to the Rules of our Critick Hence no boby troubles a Cobler or Tinker with censures of their worke there is none who doth not presume to censure both Prelate Prince I think no body will Judge me rash if I say some of these shings concurred to move you to appeare in Print No body attacked you you myght have enioyed your Benefice and other contentments of this life in Peace But you desired to shew the world by some worke of your owne that you had spent your time well And to doe this with more noyse you chose for the subject of your writings Masse the Roman Church whereof the later is even by Confession of Protestants the most Illustrious part of the Church of Christ as we say prove is the tru Catholicke Apostolicall Church The other is the prime part of her Divine worship to which all her other Religious Actions are directed This is a greate Ambirion to submit Infallibility to your Censure to rayse a throne above the Hyghest on Earth to Judge the first seate which according to ancient Canons is Judged by none Prima sedes à nemine judicatur This vaine presumption ambition is unexcusable Yet it may seeme modest if compared with your vanity in thinking that all the world convinced with your Reasons submittes to your Censures subscribes to your verdict only because they doe not reply Although silence is as well as often an effect of neglect of contempt or disdaine as of consent approbation But your heade is so full humble man of an esteeme of your owne perfections that you cannot surmise any one can have any other sentiments but of Honour for your adored selfe Hence very confidently in the Preface to this booke you say That you had layd masse in the Dirt. And as if this were not low enough pag. 407. you say you have confounded masse even to Hell Go further with the Alcoran or Talmud who can This is a non plus ultra of Insolency all moderate Persons will take it for a convincing proose of your vanity Ignorance weakenesse I confesse that if only throwing dirt with or without cause could doe the deede you have layd both Popery masse in the dirt for you have throwne it liberally But Accusations of this Nature unlesse their Truth be manifest reflect on the Accuser in this Civilized and learned age I am perswaded that the greatest part of the world think the dirt you with soe much labour gathered together to throw at masse lyes close about you stickes still to your owne hands from which it cannot be washt but by Retracting your calumnyes I have sayd enough to your Saul Samuel at Endor to shew that though your Assertions are strong yet your Reasons are weake your Discourse incoherent And that you imitate Goliah you your selfe doe furnish armes enough to confute you by your owne Contradictions the fowlest fault any scholler can be guilty of By this claw I guesse what a Lion you are can frame an Idea of what you say against masse althô I never reade your booke concerning it It may be hereafter you may heare more from me about it if an occasion present it selfe the thing deserve it In the interim learne to have some respect for your Readers presume not so much uppon your empty title of D. D. as to think to stun us with lowd clamours that your words though voyde of sense should be taken as Oracles If you continu your resolution to write against us weygh well what you say say nothing without a good Proose and expresse all with the Modesty Gravity beseeming the subject you treate the character you beare And your worke shall not be neglected by YOURS E. W. ERRATA Pag. 8. l. 18. in the title pag. 15. l. 25. know Reade knowne Pag. 25. l. 7. ut R. up Pag. 28. l. 26. at if R. as if Ibid. l. 28. at R. as Pag. 30. l. 10. Patriark R. Patriarks Pag. 31. l. 1. Priacker R. Preacher Pag. 32. l. 30. tittle R. title Pag. 39. l. 6. frist R. first Pag. 41. l. 5. brechren R. brethren Pag. 42. l. 5. at R. as Ibid. l. ult supernurall R. supernaturall Pag. 45. l. 16. Ghest R. Ghost Pag. 46. l. 1. ouw R. our Pag. 47. l. 14. ately R. lately At the end of the lines very many syllables through the whole worke are divided which altring not the sense I leave uncorrected