Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	life_n	way_n	6,604	5	5.4332	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20964	The waters of Siloe To quench the fire of purgatory and to drowne the traditions, limboes, mans satisfactions and all popish indulgences, against the reasons and allegations of a Portugall frier of the order of St. Frances, supported by three treatises. The one written by the same Franciscan and entituled The fierie torrent, &c. The other two by two doctors of Sorbon. The one intituled The burning furnasse. The other The fire of Helie. By Peter Du Moulin minister of Gods word. Faithfully translated out of French by I.B.; Accroissement des eaux de Siloé. English	Du Moulin, Pierre, 1568-1658.; Barnes, John, fl. 1600-1621, attributed name.; I. B., fl. 1612.	1612 (1612)	STC 7343; ESTC S111086	158,344	552

say that if it be spoken of Baptisme it cannot bee vnderstoode but in case of contempt That is to say if any man that may bee baptized hath opportunitie to cause himselfe to be baptized doth notwithstanding in cōtempt reiect it such a one cannot be saved of which baptisme S. Peter in the 3. chapter of his first Epistle maketh mention likewise of this washing of the soule speaketh Zacharias ca. 13.1 which the Church of Rome calleth Baptismus flaminis Whereas in the 7. of Iohn Jesus Christ said that Out of his belly that beleeved in him should flovv rivers of life S. Iohn addeth that by this water he meant the holy Ghost which they shoulde receiue that beleeved in him also as in the 3. of Matthew v. 11. It is said that Jesus Christ baptizeth or washeth vs with the holy Ghost with fire is meant with the holy ghost warming purifying our harts so that to bee borne of water and the holy Ghost signifieth to be regenerat by the holie Ghost washing and cleansing our harts which is a phrase of speech familiar among men and vsed in the Gospell as in S. Iohn the 14. 6. verse I am the waie the truth the life in liew of saying I am the true way to the life Of the limbo of the Fathers The fourth place is the Limbo of the fathers mothers that is to say The fourth place of such persons as lived before the comming of Christ There were say they Adam Eue Noah Abraham c. vntill that Jesus Christ vpon the day of his resurrection in his returne from hell delivered them out of this prison himselfe also say our adversaries by his ascention brought them into heaven For they suppose that the way into heaven was not open vntil that Christ by his ascentiō entered in But because Jesus Christ said vnto the thiefe This day thou shalt be with me in Paradice wherby it appeared that the thiefe passed into Paradice forty daies before the ascention of Jesus Christ our Monke preventeth him by vsing his priviledge hee will haue vs hereby Paradice to vnderstande the lower parts that is to say Limbo or Purgatorie For page 95. he saith wheresoever the presence of God is there is Paradice as much as if he should say The thiefe being on the Crosse was in Paradice because Jesus Christ was there present and that Jesus Christ did but mocke him in promising him that hee should shortly be in Paradice sith hee was there already Now in as much as it was forty daies betweene Christs resurrection and his ascention It may be said that these souls being come out of Limbo were set sentinels in some corner or other or that peradventure they walked their stations here below for of this matter we find no decision of the Popes Extrav de Constit tit 2. Can. licet to whom only it belongeth to decide all matters of Religion as to thē that cannot erre in faith in their Cānons doe boast that all right resteth in the shrine of their harts Our Franciscan and the auctor of Helies fire do say that during the forty daies those soules were with Jesus Christ that is to say Pag. 38. 44. when Jesus Christ was in the chamber with his Apostles all the soules of the old Testamēt were there also with him That when he went to Emaus they followed him That when he was by the sea side there also they were assembled and arranged vpon the sands Into this Limbo entred two sorts of soules The one sort such as without need of purgation came directly in the other they that after their purgation and satisfaction in Purgatory came neverthelesse thither In those daies was the torment of Purgatory of much lōger continuance then in this age it is For then the soveraigne high Priests gaue no Indulgences neither fetched any soules out of Purgatory whereby it appeareth that God being now more liberall they doe wrong to call the first age The goldē age Of this Limbo would our men make Iacob to speake in the 37 of Genesis where according to the Roman translation he saith I shall go down into hell bewailing my sonne wherevpon say we that it followeth that in the 42 Chapter where these words are repeated Iacob spake of this Limbo yet he there saith that his white haires shall go downe The soules then are hairy for these good fathers went downe into Limbo with gray haire whereof we are also to presuppose that in that country they haue barbers And all this absurdity groweth of this that they wil not vnderstand that Sheol in Hebrew namely in these places signifieth sometimes the state of the dead and somtime the Sepulcher albeit they be driven to it by sundry places of the scripture as in the 14 Psal ver 7. and in the 30. vers 4. in many other places They also produce the 9. of Zachary and the 4. of S. Paule to the Ephes but they do only quote the places and so leaue the reader to guesse at the matter and good reason for of Limbo there is no speech throughout al the scriptures but cōtrarywise we finde that Moses and Elias talked with Jesus Christ vpon the mountaine wherby it appeareth that they were not in a corner vnder the earth Againe if the death of Iesus Christ were of force to deliver the fathers of the old Testament out of hell why not out of Limbo which they say is a more easie prison As concerning the passage in the ninth of Zachary there is no speech of Limbo but of the deliverance from hell vnder the figure of the deliverance from the Captivitie of Babilon The words of the prophet are these In the blood of thy covenāt thou hast delivered thy prisoners out of the lake where is no water They also obiect vnto vs the 4. of S. Paule to the Ephes Where speaking of the Incarnation and habitation of Jesus Christ vpon earth hee saith that he descended into the lowest parts of the earth accommodating to our Savior Christ the words of David in the Psalme 139. v. 15 where he saith that he was formed in the lowest parts of the earth that is in his mothers wōb and according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superlatiue but what communitie hath this with Limbo Much lesse is it meant of the fetching of the Fathers out of Limbo which is in the eight verse Hee led captivitie captiue for would he haue led captiue the soules of the fathers considering that they would that hee should haue brought them out of captivitie For in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to lead into captivity those whō they haue taken at the swordes point These captiues thē are the divels death c. The Auctor of the fire of Helie giveth it vs brauely he maketh S. Paul Heb. 11. v. 39. 40. to say that these fathers are not rewarded before vs but neither there nor

Church Whereas it is I fulfill the rest of the afflictions of Iesus Christ Let the reader look vpon the places and he shall finde that almost every where he corrupteth and changeth the wordes of the scripture for of many we deliver but few examples that so we may be the more briefe cal●ing to minde the commaundement that is in the rule of S. Frances Dominus fecit verbum abbreviatum super terram Rom. 9.28 And therefore we must study for brevity CAP. 7. That the Doctours of the foure first ages knew not Purgatory with the refutation of the passages alleadged by our adversaries Also the beginning and progresse of Purgatory of prayer for the dead of Indulgences and satisfactions c. OVR controversies do not cōsist only in cōtrariety of opinions but also in diversity of means to search out the truth Our adversaries wil haue the truth to be iudged by antiquity we wil haue antiquity iudged by truth They seeke to prooue the antiquity of their doctrine by the testimonies of men we proue the truth of ours by divine testimonies taken out of the holy Scriptures The Antiquity that they pretend requireth infinit passages out of divers auctors Tertul. in Marcionem lib. 1. Viva Germana divinitas nec de novitate nec de Vetustate sed de sua veritate censetur the truth that we mainetaine may bee defended by one only passage of the holy Scripture The way that we take is so much the shorter and better assured because reasons in disputations are better then yeares and the auctority of God then the testimony of men And which is more No man can denie but the truth is more ancient then the lie for the lie is but a corruption of the truth whereof it doth ensue that when a man hath proved the trueth of a doctrine he hath also proved the antiquitie thereof But contrarywise antiquity proved a man may neverthelesse doubt of the truth For lying hath beene even from the beginning and is in a manner as ancient as the truth which evē since the fall of Adam hath borne the divels contradictions who said No you shall not die And that we may speake but of Christianitie S. Paule 2. Thess 2.7 telleth vs that in his time the entrie of the son of perdition was prepared and the misterie of iniquitie was in working But if we guide our selues only by the time what is there in the Church of Rome whereby shee may oppose against Iudaisme or Paganisme Againe if prescription may haue place in Religion let them tell vs how manie yeares maie suffice to auctorise a doctrine Or how many testimonies of men shal we need to institute an article of faith But wee say that lapse of time giveth no autoritie to the gospell also that the truth is of as great force alone as in companie That for the decision of doubts we are to bring the ballance of reason rather then the calculation of yeares Yea I say that he that teacheth the truth but vnderproppeth it with the testimonies of men in weening to establish it doth overthrowe it Theod hom Eccl. l. 1. c 7 a lie beeing no greater fault then such a defence of the truth For it is as much as if a man shoulde arme himselfe with paper taking vp strawes insteed of weapons shoulde in this furniture expose himselfe to the power and mallice of the Divell The worde of God naked is of more force then so armed Synod Constantinop 6 Act. 1. Propositis in medio sacrosanctis Evangeliis In that regard did the auncient Church in the beginning of their Synodes lay nothing vpon the table but the books of holie scripture but our adversaries haue great interest not to be content with this simplicity for even in the beginning a number of questions should be decided considering that in the Romish Church they confesse that they teach many things wherof they haue neither commaundement nor example in the holy scripture As Invocation of Saints worshipping of Images praying in a lāguage vnknown to him that praieth Priestes vowes and single life Elevation and adoration of the Sacrament c. Therefore do they seeke a farther way about and having wrested the holie scripture out of Lay mens hands they crie out the fathers nothing but the fathers in liew of the soveraigne father which is God whō neverthelesse they do at euerie opportunitie hit handsomelie over the thōbs and when these ancient doctors do cōtradict each other in the explication of the scriptures as manie times they do these our Masters take vpon them to be the moderatours and iudges in their contrary opinions allowing sometime one and reproving somtimes an other and sometimes reiecting all and bringing in some explication more to the Popes availe They will graunt the fathers to be our iudges but with proviso that the Church of Rome shal iudge of the Fathers Let anie man reade the writings of the Iesuits Maldonat Gregorie of Valentia or Bellarmine and he shall see that I say the truth This māner of disputation is to thē more cōmodious as giving thē meanes in their need to find a starting hole for it is an infinite field a bottomlesse sea a thicke darcknesse wherein to shrowde themselues as seeking only how to cavill and delay their plea. For among so manie auctors as might fill a house it is an easie matter to finde somewhat to wrest to a mans owne advantage and never to be perceived because few mē haue these books of them that haue them few do read them and of those that read them fewest of all doe vnderstand them for the fathers ordinarilie are repugnant among themselues and not only among themselues but everie man in himselfe and do retract confesse his ignorance Yea I dare say there is never an heresie howsoeuer extravagant for the which wee cannot finde some especiall passages in some of the doctors besides these divers ages haue retained the ancient words but altered the doctrine as also the phrase of many of them is obscure subiect to sundrie interpretations besides that many vsuall words haue altered their significations As these Indulgences satisfaction Pope Bishopricke aulter oblation sacrifice merit station sacrament excommunication pennance words extant in many auctors but in an other sense then in these daies and yet it is an easie matter to make thē passe for such as at this day wee take them and in regarde of the resemblance of the marke to perswade men that they are of the same substance Moreover if any Doctor hath forgotten him selfe or hath vsed any difficult tearmes these wil our adversaries stand vpon and vse them to their most advātage therin resembling such beasts as can liue vpon serpents At Paris by Nivel in S. Iames Street at the storcks 1571. Ex sanctiss concilii Trid. Decreto veterum patrū Codices sunt expurgendi Cum in Catholicis veteribus plurimos feramus erreres extenu●mus excusemas excogitato per

saepe negem●● or beetles or Cham who discovered his fathers shame But the greatest inconvenience is that the copies are divers discordant mangled and falsified yea so farre as to haue some tracts of other men suggested and inserted into them wherevpon I remember that I propoūded to the frier the preface to the last edition of S. Augustine wherin our masters the correctors doe confesse that they haue changed some things and taken forth the errours intruded by the malice of hereticks that is to say al that mislike them and in plaine tearms they say that The bookes of the ancient fathers must bee purged according to the decree of the tridentine Councell and to the same purpose I alleadged the Confession of the doctors of Doway in their Expurgatory Index in the letter The Index is printed at Antw. by Plantin 1571. by autority of K. Phil. the D Alua. B. where speaking of the purging of the book of Bertram they say thus Considering that in all other Catholick autors we beare with many errors which we do extenuat shake of and often times excogitato commento deny by some faigned Invention and do insert into them some commodious sense wee see no reason wherefore Bertram deserveth not the like equity and the same diligent review And this was the place where the Monke said that Excogitatum Commentum signified a Commentary But in this booke page 1. Hee saith that it is an explication devised contrary to the text Thus doth he confesse that it is his occupation to bring in such explications vnlesse hee should shrinke from the vnion of those purgers auctorised by his holinesse Here might I alleadge a great heape of falsifications brought in by these correctors albeit we know not the hūdred part Yet are we greatly to praise God who hath not suffered them to compasse their intents but among the fathers hath yet left vs sufficient weapōs to fight with the Church of Rome And that is it that in this chapter wee are to produce yet with this protestation that I alleadge not the doctors fathers as meaning vpon their auctorities to hang the truth of my cause but to shew how our adversaries doe abuse them and make them to speake manie things contrary to their owne opiniōs I take them not to bee advocates in my cause but am my selfe their advocate For Iesus Christ Iohn 5.14 telleth vs that he craveth not the testimonies of men neither doth his word neede their witnesse The truth that those good men haue spoken we do beleeue not because they spake it but because wee finde it in the word of God And this is the reason that I reserved this tract to the end least I shoulde mixe divine auctority with humane This is a chapter rather not superfluous then necessarie which we giue not to the necessity of the matter but to the stiffneckednesse of the age wherein the holy scripture is growne into suspition and men opē their cares when wee speake of Origen Ambrose Tertullian c. But stop them when we speake of the Prophets or Apostles Bellarm. de verbo Dei lib. 4. cap. 12 The holy Bible say they is a booke for hereticks a sword for all hands a pecce of a rule a forrest of forraging yea saith the autor of the three truths It will make a man become an Atheist Passages of the ancient Doctors against Purgatory Iustin Martyr in his 75 question After the departure of the soule out of the body there is immediatly made a distinction betweene the good and the bad for by the Angels they are brought into the places worthy for them the soules of the good into Paradice where is the haunt and viewe of the Angels the soules of the bad into hell Himselfe in his 60. question saith that men cannot after the soule is departed from the body by any provision care or study get help and succour Cum anima à corpore evellitur statim aut in Paradiso promeritis bonis collocatur aut certè pro peccatis in in ferni tartara praecipitatur S. Augustine in his book of the vanitie of the world tom 9. c. 1. Knowe yee that when the soule parteth from the body shee is for her good workes instantly placed in Paradice or for her sinnes cast headlong into the pit of hell And our masters the Expurgators in their last edition at Paris found themselues so puzled with this saying that they set down in the margent Vbi nunc Purgatorium Where now Purgatory is Himselfe in his first Chapter of his second sermon of Consolation over the dead saith Recedens anima ab Angelis suscipitur collocatur aut in sinu Abrahae c. Tertium penitus ignoramus immo nec necesse esse in Scripturis sanctis venimus The soule at her departure if shee bee faithfull is by the Angels taken and carried into Abrahams bosome if a sinner into the charter of the infernall prison Himselfe in the fifth book of his Hypognostique saith The Catholick faith grounded vpon diuine autority beleeueth the first place which is the kingdome of heaven from whence all that are baptised are excluded also the second which is hell where every Apostata such as are estranged from the faith of Christ shall endure eternall punishments For any third place we knowe none neither doe we finde any such place throughout the holy Scriptures Yea and which is more In this place S. Augustine maintaineth that Children not baptised are excluded out of the kingdome of heaven therevpon gathereth this consequence S●th they are not in Paradice they must of necessitie be in hell and in eternal torment because there is no third place Surely hee would never haue beene so rigorous towards these children had he knowne of any place of punishment more gentle and easie as Limbo or Purgatory The fire of Helie pag. 37. saith that S. Augustine denieth any such place as Pelagius doth paint forth A matter that this Doctor very presumptuously hath invented for hee there doth simply deny and saith that there is no third place at all neither doth hee there speake of any delights as hee would make vs beleeue In his 14. sermon vpon the words of the Apostle hee tearmeth the right hand the kingdome of heaven and the left damnation with the Divell and then addeth There is no middle place where thou maist put the children And soone after Nullum medium locum in Evangelio novimus We find not any middle place in the Gospell In his 18. Sermon he reproueth those who taking liberty to doe evill haue nevertheles some hope Duo enim sunt loci nec tertius est vllus He saith he that is such a man let him chuse where hee will dwell whiles yet bee hath time to change for there are but two habitations the one in the eternall kingdome the other in everlasting fire In his 232. sermon which is against drunkennesse Deere brethren let no man