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	lie_v	speak_v	1,709	5	4.3933	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94031	The strange vvitch at Greenvvich, (ghost, spirit, or hobgoblin) haunting a wench, late servant to a miser, suspected a murtherer of his late vvife: with curious discussions of walking spirits and spectars of dead men departed, for rare and mysticall knowledge and discourse, / by Hieronymus Magomastix. April 24. 1650. Imprimatur. John Dovvname.	Hieronymus Magomastix.	1650 (1650)	Wing S5920; Thomason E600_15; ESTC R206398	23,528	30

The strange VVITCH AT GREENVVICH Ghost Spirit or Hobgoblin haunting a Wench late servant to a Miser suspected a Murtherer of his late VVife With curious Discussions of walking spirits and spectars of dead Men departed for rare and mysticall knowledge and discourse By HIERONYMUS MAGOMASTIX Eme Lysippo novos tota sonat Vrbe Libellos April 24. 1650. Imprimatur JOHN DOVVNAME LONDON Printed by Thomas Harper and are to be sold by John Saywell at the Greyhound in Little Britaine 1650. The strange Witch at Greenwich c. Scepticus REverend Sir though my acquaintance bee but yong with you yet imboldened upon these extraordinary curtesies I lately received from you ever obliging my gratitude by your candid imparting unto mee your learned notions to my full anchoring and setling in such poynts and doubts as before I was tossed and troubled in unsetled fluctuations as I then I thanke you thrashed out of your full mow and lighted my darke torch at your bright flame lapping as a poore Poet out of your Homericall Basin so knowing you are as willing to improve your able parts for publick and private good to the inlivening and inlightning of such weake tenuities as mine as a full dugd Mother or Nurse to communicate her milke to a hungry childe as the Sunne lends her light to the Moone Starres and Plannets and his influence to the sublunaries since bonum quo communius co melius good the more common it is the more commendable as a poore Beggar who knowes the way willingly to the house againe where hee received a Rich Almes I make bold to thrust my selfe further upon your favours so far as that you would bee pleased to informe mee both in the quid quale quomodo of the Reports in every mans tongue more common then the cough and fleame in an old womans mouth or Oaths and God dam mees in the mouths of some Roarers of a strange Witch or Ghost now at your Greenwich haunting the house of one Meriday and playing strange prankes by throwing stones at the glasse windowes making the stooles chaires and other utensills daunce Sellengers round or rather according to the Musick of these Times turnde all frets passing measure in lofty levaltoes without either Welsh Ha●pe Jewes Trumpe Scotch Bagpipe or English disorder I should say Recorder throwing also Bookes yea the Testament into the fire as though it cared as little for it as a new Enthusiast Papist or an Athiest peerking the ladle out of the Wives boyling pot below as high as into the Husbands bed above putting the Husbands breeches upon the Wives head as though the Grey Mare were the better Horse not induring that a boy should bee too captious or capritious throwing the boyes cap into the chimnyes smoake yea as a Lord of mistule breaking earthen pots as fast as some Merchants and Bankrouts in these broken and breaking Times with other such reakes and mad merry pranks as strange as ever Hobgoblins pinching Fairies and Robin Goodfellow acted in houses in old Times amongst Dayry Wenches and Kitchin Maids Veridicus Though usually fama mendax fame bee as lying as flying growne much bigger like Snow Balls by tumbling from mouth to mouth yet to answer you in your Jocoserious straine what you have related and much more as of much more authentick credit then what the Popish Proselites believe as Gospell truth in their leaden Legends of St. Dennyes and St. Guthmar taking their heads in their hands and burying them when they were cut off of Justina being a right woman who spoke when her tongue was cut out of St. Tryar who caused a sheepe as most blabbing meate to bleate in a Thieves belly who had eate it of St. Francis who caused a Wolfe to leave woarying Sheepe calling him brother Wolfe of the stones who sayd Amen venerable Bede when hee had ended his Sermon of St. Cuthbert who made the Crowes doe pennance in black sheetes for pulling the thatch off his house of St. Dominîck who tooke up his bookes falne into the Sea as dry as dust and of St. Margaret who by the signe of the all wonder working crosse caused a Spider which shee had swallowed come out at her legge by a little scratching with a number such like which they scrape and scratch and patch together like shreds in a Beggars Cloake to make up a fardle of fooleries and a bundle of bables for as I have examined the truth of these things you have related not onely from the Wife Sonne and Daughter of that Merryday but from Master Halsepenny and his Wife who saw a Laundyron of it self without any visible mover leape out of the fire a Candlestick skippe up into the chamber as other Neighbours other such postures as true as strange hearing also strange noises and ratlings as of Carts or Waynes rumbling up and downe the house when the doores have been lockt and except a Cat or Rat no visible Creature within so I my selfe being one night with much company in the house as wee went out a round stone was throwne at my Daughters heeles another time as I was in the house with the old Wife and two Children as I went into the Garden a knife was throwne after mee which I tooke up and with vehemency threw back againe to the very place from whence it came daring the Witch or Spirit to throw it at mee againe and conjuring it in the name of that Jesus which is terrible to Divells to speake unto mee and to reveale the reason why it haunted the house and to returne to it own place but I had no reply neither by voice or gesture Scept But did you not in this case use exorcismes which you so condemne in Priests and Jesuites Verid. I know well both Durand in the Rites of his Church lib. 1. cap. 19. and Thiraeus de Demonibus part 3. and Delrius in his Magicall disquisitions Tom. 3. and Bellarmine and the Rhemists upon Timothy 1 Cor. 3. and all the Rabble of them make exorcisme or adjuration of Spirits one of the disorderly Orders of their Church and they joyne it with the Acolythites Ostiarians Readers Priests and Deacons and Bristow in his Motives Bozius and Campian make it one of the Notes of their Church as the chiefe of their Miracles and both Staphilus and Smediline page 404. and Lindan in his Dialogues dial 3. cap. 1. and Bredenbachius in his Collations lib. 7. cap. 40. cap. 42. scoffe at Luther and his Protestants because they cannot conjure Spirits which they say was attempted to their great scaith and scorne both in Wittemb●rge Anno 1545. and else where Anno 1563. I know also that they pretend this exorcizing of Spirits came from Solomon and so according to Origen tract 35. in Math. they make it Judaicall and consequently since according to Junius Judizare est Christum denegare they deny Christ and his Gospel by Judaizing I know also Tertullian in his Prescriptions cap. 4. deny this power unto women yet they

of one Ovo a boy revived by the prayers of Vulfran as also of one Evarard a Knight of Germany who after his departure revived and told what strange things his spirit had seene in Hierusalem in Lumbardie in the Tents of Saladine and else where the like being recorded by Fulgosus lib. 1. cap. 6. of one Stephen a noble Roman dying at Constantinople with many more in the like nature what doe you thinke of these Verid. I thinke of them as of the lying Miracles recorded by unsure Surius Metaphrastes Abdias and other Popish Fablers to bee of such Authority as the Transmutations in Ovid and the Transmigrations of Pythagoras since they have no better Authours then Gregories Dialogues Severus Sulpitius Nicephorus lib. 8. cap. 23. and such Fablers as may vie it for the whetstone and lesse credit I give to all these fabulous Relations of Volateran lib. 16. lib. 22. Anthrop of Pliny lib. 7. cap. 22. of Valerius lib. 1. cap. 8. of Fulgosus lib. 1. cap. 6. of Diodorus lib. ● cap. 2. of Antiquities of Celius in his Auncient Readings lib. 8. of Macrobius in his Scipioes Dreame and others who have dreamed of the Resuscitations of Tindareus Hercules and Aesop the Fabler of Pamphilus the Schollar of Plate after his ten dayes death of Isis the sonne of Orus slaine by the Titans of innocent Hipolitus raised by Neptune after his cruel Father Thesius had rackt him in peeces of Gabienus one of Caesars Captaines after his throat was cut by Sextus Pompeius with abundant others scattered in the aforesayd Authours and of one in Sabellicus lib. 10. cap. 8. Aeneid who was raised by Asclepiades at his very Grave else mentiuntur Poetae the Authours are not grave enough to bee believed as indeede they are not for to tell you truth I have perused the Ecclesiasticall History of Eusebius (r) lib. 1. c. 13. lib. 3. cap. 1.2 25. lib. 9. cap. 1. more Authentick then either Socrates Zozomen Evagrius or any of his fellows as also some of the Fathers Clemens Alexandrinus (s) Strom. lib. 2. 3. Epiphanius (t) lib. 1. Tom. 1. Hom. 20. and Ireneus (v) lib. 3. adversus heres cap. 3. as also the Germaine Centuries (w) Cent. 1. lib. 2. cap. 10. and Osiander their Epitomizer (x) lib. 2. Cant. 1. cap. 33. yea even Nicephorus himselfe (y) lib. 2. c. 1.40 lib. 4. cap. 7. and Egisippus (z) lib. 3. cap. 2. who all of them occasionally have-reflexed on the chiefe acts lives and deaths of the Apostles chiefely of Peter Paul Thomas Mathew Mathias Andrew James the elder Iohn Bartholomew and the rest some touching on the act of one some of another and I professe excepting Suidas who relates that Saint Iohn revived his Hostesse Drusiana after his returne from exile Domitian being dead not any one of them except these being recorded in Scripture make mention of any one revived by them from death to life and is it likely then this vivificating power was given to Saint Martin Saint Vulfran or any such their imaginary Saints much lesse to Asclepiades or Apollonius or any of the Pagans or to a Popish Priest or Papized Saint as ordinarily in Dalvortius who rakes up the dung and filth of all other Legends as their least petty Miracles which they dayly cry up Scept Then you give no credit to the Legend of St. Dominick that he raised up three dead men within the Walls of Rome and forty at a clap that were drowned near Tholous though recorded by Antoninus in his Chronicles (a) Tit. 23. cap. 1 2 3 and the French Ribadineira in the lives or the lyes of his Saints (b) pag. 94. part 2 on which the French Morney reflexeth to their just obloquy in his Mystery of iniquity Verid. I believe it verily as very a lye as that the Birds stretcht out their necks to receive a blessing whe Saint Anthony preacht and that Christ and the Virgin Mary sent an Angell to him to come to them to Saint Maries Church at Assize in Italy where they stayd to speake with him or that Christ so printed his five wounds in the body of Saint Francis that hee was tipicall Christ or that a shining Starre was on the forehead of Saint Dominick as soone as ever hee was baptized by which hee was the light of the World as well as Christ or that Saint Vincent Ferrier preaching in Spanish was understood of numerous strangers every one of them in their owne language or that Saint Anthony of Padua his Sermons being refused by Hereticks preacht to the Fishes who all peerkt up their white heads to heare him and bowed them downe to thanke him when hee called them Brethren or that Christ in the presence of his Mother and Angels espouzed Katherine of Sienna with a Ring of Gold and foure Rich Stones in it or that Otho being to receive the consecrated Host his naked body in his sick bed opened and it leapt into his side all which I believe as I doe the Chastities of Nunnes and Fryers when at the dissolution of the Abbies there were detected so many Sodomites Catamites Priests of Priapus and Nuns of Venus though all averred as well as the reall appearing of Samuel or the raising and walking of the dead though these nasty dunghill Legends and many such are covered over with the snow of a seeming truth by the same Anthonine (d) Part. 3. Lugd. 1543. tit 23. cap. 14. sect 4.10.19 fol. 180. to 188. tit 24. cap. 7. pag. 384. and Rabadineira (e) bidem part 1. pag. 135 to pag. 443. pag. 384.563 as also by Vincentius in his Historicall Glasse or Glosse (f) Lib. 3. cap. 97. and by Walsingam (g) Ypodigma Neustriae Anno 1215. pag. 55. and Bonaventure in his Chronicle and other Legendaries Scept As my little taper added to your sunne I will acquaint you with my conceptions that some divulged to bee revived from death were never dead but suffered some diliquium animae faintings of the soule and spirits as they are called in lying long seemingly dead in some Apoplexies Palsies falling sicknesses and some women in the disease of the Mother in the pains of suffocation and strangulation of the Wombe and in Epilepticks hav● bee●e thought dead two or three dayes some for seventy houres yea some have beene carryed out to bee buried and some have beene coffened and intombed when by reason of the intensivenesse of cold and the weakenesse of naturall heate neither by pulse nor respiration or any symptomes any life hath beene thought to bee in them now its probable the reviving sometimes of such as these hath beene cryed up amongst the Papists for a greater Miracle then the raising up of a supposed Samuel by the Wirch of Endor Verid. All that you say is so certaine in this kinde that abundant Instances and Examples are given to comment it historified both in men