Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	worship_n	worship_v	2,126	5	8.8291	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20471	A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times.	Dillingham, Francis, d. 1625.	1599 (1599)	STC 6883; ESTC S111897	57,357	173

of their prelates and preachers else I confesse that Images to the ignorant are not vvithout daunger deliuered This is as much as to giue a madde man a sworde and then to watch ouer him least he hurt himselfe but haue the Papists preachers to teach the people yea their priests for ignorance are very Idols many yeares agoe was this complaint vttered that in times past there were golden priestes and treene cuppes B●● but now golden cuppes and treene priests but of this see more in a former motiue and whereas he saith that lay people may reade the Scriptures doth he not bidde defiance to other Papists Cens Col. who by might and maine mainetaine that the Scriptures are not to be reade of the ignorant But nowe let vs see what the people are to be taught Bellar. 20. they are to be taught that Images are to be worshipped by themselues not accidentally or improperly so that worshippe is due to images themselues and not onely as they represent some other thing are the people able to reach this diuinitie nay the very Papists themselues cannot possibly conceiue these distinctions yea they are flatly opposite to other learned papists and lastly the Heathen neuer taught so grossly of the worshipping of their Images To goe a little further the people must not be taught that Images are to be worshipped with the highest kind of worshippe which is due to god cap. 22. 23 as touching their manner of speech and wordes but si de re ipsa agatur imagines impropriè coluntur eo genere cultus quo examplar ipsum if it be concerning the matter and thing it selfe an Image accidentally must be honoured with the same honour wherewith the thing represented is worshipped and honoured Is not this to speake mysteries to the people Bell. cap. 6. yea to speake lies in hypocrisie Alphonsus de Castro a learned Papist accounteth Serenus Bishop of Massilia and Epiphanius enemies to Images because they brake them in peeces and yet wee may not doe so without haeresie for saith Bellarmine when Serenus brake them the people beeing neere conuerted to the faith worshipped thē for gods it were hard for Bellarmine to prooue the trueth of this sentence namely a true Christian to worship an image for God but if Serenus did well for breaking them because the people worshipped them as Gods why may not we break them without any hurt for it is well knowne that the ignorant papists amongst vs haue taken them for gods Thus hauing gathered out of Bellarmine his garden some sweete flowers and nosegaies nay rather poysonful hearbs I come now to Lactātius his reasons against images which whether they conclude not against the Papists as well as against the Heathen let any indifferent man iudge Postquam Deus praesto esse caepit saith Lactantius iam simulachr● eius non est opus Lib. 2. cap. supervacua enim est hominis imago cùm homo praesto est When God is present there is no neede of his image for the image of man is superfluous vvhen man himselfe is present cap. 8. Yet Bellarmine will needes defende the image of God although he be present euery where because he is not seene and so cutteth the sinewes of Lactantius his reason and here I would haue the Reader to note that Bellarmine prooueth that images of God may be made and as he prooueth the same so it is their practise to paint the Father like an old man because he so appeared to Daniel yet it is not certen saith he in the church whether images are to be made or no out of which confession I conclude that he teacheth vncertaine doctrine yea that their Church practiseth those things which they are not sure of and therefore dealeth Antichristianly with the people But I would know of Bellarmine why the Father may be painted like an old man and the holy ghost like a Doue seeing he cōdemneth the image of the Trinitie painted in forme of a mā hauing three faces these images saith he are monsters and are not the other so if you disprooue this then yee likewise disprooue the other for the painters may as well defende the one as the other To returne to Lactantius in the same chap. and booke he thus writeth Dei in aeternum viventis vivum sensibile debet esse simulachrum it aque simulachrum Dei non est quod digitis hominum fabricatur God which liueth for euer ought to haue a liuing and sensible Image therefore it is not Gods image vvhich is made with mens hāds Again it images are to be worshipped then the makers of them are much more to be worshipped Lib. 2. cap. 2. Nam non potest esse quicquā artifice matus For ther can be nothing greater then the workman who is alwaies better then his worke to which Bellarmine answereth that images are to bee worshipped not for themselues but for the things which they represent as if the heathen might not haue said as much and shaped the same aunswer yea he is not ashamed to confesse and graunt that man may bee worshipped if he ment of ciuill worship wee would not contend but seing he meaneth religious worship we detest his doctrine for the reason being strong against the heathen it is as strong against the papists and therefore I thus conclude it if images may bee worshipped with religious worship then may man who is a true image of God be so worshipped but man ought not so to be worshipped Ergo neither images I will adioyne moe sayings of Lactantius Lib. 1. cap. ●● Religio veneratio nulla alia tenenda est nisi vnius Dei no religion worship is to be embraced but of god only Quidigitur opus est tantos sumptus vel fingēdis vel colēdis imaginibus impēdere What need thē is there to bestow so much cost in making of Images and worshipping them For Nihil colendum est quod mortalibus oculis cernitur Lib. 2. cap. 3. Nothing that is seene vvith the eyes of man is to bee worshipped and that the Papists may see how well the Gentiles and they agree heare the Gentiles defence Lib. 2. cap. 2. Non ipsatimemus sedeos ad quorum imaginem ficta quorum nominibus consecrata sunt cur igitur oculos ad coelum non tollitis cur ad parietes spectatis We do not adore the Images but those whome they represent and to whome they are dedicated and consecrated why then doe you not lift vp your eyes to heauen and why doe you gaze vpon the walles Out of this defence of the heathen as I said before euery one may gather that they did not defend their Idolls to be Gods as Bellarmine would make them yea we may learne that the Papists goe further then they did for Bellarmine holdeth that the Images themselues are to bee worshipped and that they doe terminare venerationem worship goeth no further then the image

and embrace it The first propertie Truth hath this propertie that it is simple and needeth not many interpretations and expositions so saith Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Poperie to defende it selfe vseth many expositions Vide rever Bilson de Sacram and yet knoweth not what to hold For the proofe of this consider their interpretatiōs of the first word in this short sentence this is my bodie d contra Ploretum lib. 4. Gerson affirmeth that it signifieth the substance of bread and e contra Diabolic sophist Steuen Gardiner sometimes thought so also notwithstanding afterward he changed his minde and came to Individuum vagum as if Christ had saide This what it is I cannot tell but it must needes be somewhat is my bodie in 4. of Sen● dist 13. Occam and other say the pronoune this must be referred to the bodie of Christ as if our Sauiour had saide This my bodie is my bodie de Conse dist 2. Their glosse resolueth this question on this manner Solet quaeri quid demonstretur per pronomen Hoc It is a common question what is meant by the pronoune This. To this demand I say nothing is meant but it is there put materially without any signification at all thus they turned and tossed the words of Christ till they brought all that the Lord said at his last supper to plaine nothing Tomo 2. Duraeus and Bellarmine teach that by the word this is meant the whole substance which Christ had in his hand I demande then what this substance was whether it was bread or the body of Christ if bread then there was a figure if the body of Christ then there must be transubstantiation before these wordes were pronounced which plainely fighteth with their fancies This propertie being cleerely auouched if it please thee to consider gentle reader the Caluenists expositions as they call them thou shalt find them to be all one namely this signifieth or this is a signe of my body let Carolostadius and the Lutherans answer for themselues The second propertie The second propertie of truth is that it blusheth to be hid Lib. aduersus Valen●● so saith Tertullian Nihil veritas erube scit nisi solummodo abscondi that is truth is ashamed of nothing but of concealing Math. 10.27 and our Sauiour Christ saith Whatsoeuer I shew you preach on the house toppes but they hid their traditions from the people as Bellarmine himselfe confesseth which argueth that they were not truth I will not here confute his answer to the saying of our Sauiour Christ because I shall deale with it in the Motiue of Haeresies If they retort this propertie against vs because our Church was as they call it occulta that is hid for many yeres I first answer that they must distinguish betwixt the time of peace and persecution Rom. 12. truth in persecution may be driuen into the wildernesse but in peace who knoweth not but that it ought plainely to be taught Secondly I answer that the Papists haue alwaies felt our Church as testifieth Reinerus a popish Inquisitour Catolog test veri so I passe to the 3. propertie of truth The third propertie The third propertie of truth is that it is magna praevalet it is great and preuaileth reade the third of Esdras for the confirmation of this where trueth is prooued stronger then wine and women and indeede Actes the fift and 39. If it be of God it cannot be destroied this declareth then most apparantly that it could not proceede but of some diuine power and super-naturall assistance that amidst the contradictions and oppositions of so many adversaries among the whippes swordes and tortures of so bloodie and cruell Caniballs as the Papists are our poore simple and feeble congregation should peirce through and augment it selfe strongly especially if we consider the outward means of this increase where there was nothing to allure or contēt mans nature nothing gorgeous nothing delectable nothing to please or entertaine sensualitie by which is answered their cauil that trueth resteth with them because of their great multitudes for had they not had murthers Revel 9.21 sorceries fornication and thefts which are as I will prooue God willing foure pillars of papistrie they had neuer come to that primarie yea who knoweth not that with Cyrus they powre forth Gold to their slauish sect by heaps and waight and not by number and account The fourth property The fourth propertie of trueth is to be steadfast and perpetually like it selfe for which cause in the Hebrew tongue it is called Emeth of the roote which signifieth stabilitie so doe the Latines call that verum which is immutabile per omnia sibi simile immutable and like it selfe euery way but in popery there is no steadfastnesse is not prima secunda iustificatio the first and second iustification a new deuise Censura collon Ex consilio Tridenti can any Papist resolue the certenty of Peters sitting at Roome read Bellarmine here he disagreeth from Onuphrius and Onuphrius from the rest of the Papists in this point which is the foundation of Poperie is the greatest point of Papistrie so vncertaine that they knowe not what to hold Doth not Allen confesse in his booke of purgatorie that there is no text brought to prooue the same which might not be otherwise applyed Nay haue not the Rhemists and Bellarmine himselfe left schoole conceipts and brought in their owne deuises witnesse their owne writing Tell me thou learned Catholike who succeeded Peter Tertullian affirmeth that Petrus Clementem Episcopum Romanorum ordinauit Lib. de praes that Peter ordained Clemēt Bishop of Rome Lib. 3. Ireneus placeth next to Peter Linus Ancletus and then Clement Read Hierom and Augustine and thou shalt finde greater diuersitie Answere me papist howe or with what kinde of worship Images are to be honoured Bellarmine himselfe is not assured of this point as thou maiest read in his tractate of Images Lastly because I cannot be long answere me howe Saints heare our prayers if thou canst Bellarmine himselfe must needes yeeld to thee for he is ignorant of that point therefore answereth vncertainties as he doeth in the defense of purgatorie beeing pressed with Theophilactes authority now making it a part of the hande of God which is a place of all iust mens soules and in the next wordes a part of hel Thus Christian reader like wandering trauellers out of the way the learnedst papists knowe not where to rest yea like drunkards they stagger to and fro but thankes be to God it is not so with the Caluinists who coyne no new distinctions for truth is alwaies the same The 5. propertie The 5. propertie of truth is that it is subiect to persecution Obsequium amicos veritas odium parit Friends are the children of flatterie hatred is begotten by harmelesse truth Peruse the whole booke of God nay all histories and thou shalt finde

to it and therefore I haue dwelt a little the longer in it The ninth reason of the practise of the Primitiue Church ALthough I might be very long in shewing the practise of the primitiue Church to be repugnant to popery yet I will eude this reason with all possible brevity Eusebius in his 4. booke of his Ecclesiasticall history and 14. chapter writeth thus of the people of Smyrna who by the malitious Iewes were esteemed as worshippers of Policarpus Iudaei nostros intentis oculis observarunt ne eum àflammis adhuc ardentibus raperent ignorantes quia neque Christum aliquando possemus derelinquere qui mortem pro totius mundi salute sustinuit neque alium quenquā colere quoniam eum verum deum qui solus colendus sit noverimus martyres vero tanquam descipulos diligimus quasi integrè fidem magistro seruantes domino quorum nos quoque in fidei perseverantia charitatis optamus esse participes The Iewes watched vs diligently least we should haue taken him out of the fire being ignorant that neither we can leaue Christ which hath suffered for all that are saued in the world neiworshippe any other for him we adore as beeing God but the Martyrs as disciples and fellowes of our Lord we loue worthily for their exceeding good will vnto their king and master of whose charitie in faith and perseuerance God graunt we may be partakers This testimony sheweth howe the Papists are departed from this practise who do not only loue but most superstitiously adore the reliques of Saints the christiās were charged as you may see in Iustins 2. apo to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Atheists not to worship God to whom he answereth Profitemur nos quidem talium qui habentur deorum esse expertes atheos sed non verissimi illius dei patris videlicet virtutum expertes verum hūc ipsum qui ab illo venit filium spiritum propheticum colimus adoramus cum ratione veritate venerantes We professe our selues to be vvithout such as are accounted Gods and indeed to be Atheists but not without the most true God the father of vertues for we worship and adore him and his sonne and the holy ghost in truth and as reason requireth Out of which answer I gather that the Christians did not worship Saints Angels or other things for then Iustine might haue answered that the Christians worshipped many Gods as the heathen did especially if they worshipped as many as the Papists who exceed the Gentiles or at leastwise are nothing behinde them in their idolatrie and if these two will not content the Papists in this point 8. Booke contra Celsum p. 937. let Origen speak Solus Deus adorandus est preces offerendae soli vnigenito Dei verbo qui vt pontifex eas ad Deum suum Deum nostrum perferat God alone is to be adored to the onely begotten sonne of God our praiers are onely to be offered vvho as high priest offereth them to his and our God And againe Oblitus cum Christianis se agere soli Deo per Iesum preces offerentibus Hee forgetteth himselfe that he hath to doe with Christians who offer their praiers only to God by Christ Iesus These testimonies of Origen do euidently manifest vnto vs what was the approoued vse of the church in his time viz. that their praiers were not made vnto Angels nor Saints but onely to God in the name of Iesus Christ neither haue we the practise of the primitiue Church onely in this point but in many moe which I will in a worde declare The Christians were charged by the Pagans for hauing no images and they not onely confessed so much but also defended it as most agreeable to the law of God Origen Contra Celsum lib. 8. Pag. 934. posthaec Celsus ait nos ararum statuarum templorumque dedicationes fugere non videns pro aris suam esse mentem cuique ex qua sursum feruntur verè intelligibiliter suaueolentes suffitus simulachra autem Deo dicanda sunt non fabrorum opera sed à verbo Dei dedolata formata in nobis viz. virtutes ad imitationem primogeniti totius ei naturae hae sunt statuae Deo dicatae Furthermore Celsus affirmeth that vvee haue no dedication of Altars standing Images and Temples not knovving that euerie man in steede of an Altar hath a minde out of vvhich are sent spirituall svvet-smelling perfumes and as touching Images such are dedicated to god as are not the vvorkes of artificers but are framed of the word of god in vs namely vertues to the imitation of the first begotten of euery creature those are the images that are dedicated to god Againe in his 7. booke pag. 928. Multa adeò nos prohibent ab aris simulachris vt emori citius iubeant quàm contaminemus nostram de Deo fidē talibus impietatibus There are so many prohibitions against Altars Images that men are commaunded rather to die then to defile their faith which they haue of god with such impiety Out of which two testimonies as I conclude against images so may I likewise against Altars and then what will become of the popish sacrifice of the masse Not to rest onely in the authoritie of Origen heare what Clemens Alexandrinus saith in his exhortation to the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nobis non est imago sensilis de materia sensili sedquae percipitur intelligentia Wee haue no image that is materiall and seene vvith eyes but onely such as is conceaued with vnderstanding I let passe Lactantius his testimony because I haue bin long in it before and vse Arnobius authority in whose 8. booke the heathen do moue this question Cur nullas ar as habent nulla tēpla nulla not a simulachra why haue they no Altars no Temples no knowen Images of these testimonies I may say with the Orator Aut hoc testium satis est aut nescio quid satis est Either these are sufficient witnesses or els I know not what is sufficient But I come now to a third practise of the church repugnant and opposite to poperie which was to haue publike praiers in a knowen tongue Iustine in his second apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in solis qui dicitur die omnium qui vel in oppidis vel ruri degunt in eundem locum conuentus fit commentaria Apostolorum aut scripta Prophetarum leguntur quo ad tempus patitur On the day which is called Sunday all that are in townes or villages meet together in one place vvhere the writings of the Apostles or Prophets are read as the houre permitteth vs. When the reader ceaseth the parson warneth and exhorteth vs to imitate the good things that haue bin read vnto vs then arise we all ioyntly make our praiers after which ended bread and wine with water are brought to the place