Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	moses_n	zeal_n	zealous_a	39	3	9.6568	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01006	The ouerthrovv of the Protestants pulpit-Babels conuincing their preachers of lying & rayling, to make the Church of Rome seeme mysticall Babell. Particularly confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest. VVith a preface to the gentlemen of the Innes of Court, shewing what vse may be made of this treatise. Togeather with a discouery of M. Crashawes spirit: and an answere to his Iesuites ghospell. By I.R. student in diuinity.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.; Rhodes, John, minister of Enborne.	1612 (1612)	STC 11111; ESTC S102371	261,823	332

hath giuen any words of her that may giue the least blemish to her blessed state it was not done in any the least contempt of her but in the zeale they bare to the honour of their Sauiour whom they held dishonoured by the vnequall comparing of her with him For what will not a Christian mans zeale cause him to doe (2) Not to slander any man nor to blasphem any Saynt though hypocryticall zeale will giue aduantage to Atheists against God when he seeth his God dishonored Who would haue thought that Moyses would haue cast so carelesly out of his handes so precious a Iewel as were the two tables written with the finger of God And yet when he heard the name of the Lord blasphemed he forgot himself and them and as though he remembred none but God he threw them away and brake them in peeces If Moyses zeale makes his hastines excusable no reason to condemne them whose zeale gaue passage to their passions and caused them for the honour of their Creatour to forget the priuiledge of a creature Thus he In which words few Readers I thinke can be so simple or blind not to espy a wolfe whose teeth water with desire to teare in pieces the immaculate mother of the lamb of God though he would faigne couer himselfe and do it in a sheeps skin of zeale which wil not serue his turne the example of Moyses the meekest of men being too short little by much to hyde the least particle of such monstrous fury as is giuing passage to passions against Gods Mother specially so full of blaphemy and falshood as theirs are 20. And first to discouer his faygned zeale marke as I touched before how it is hoat or cold as he pleaseth sometimes dutifull to truth against Gods honour somtymes zealous of Gods honour against truth as the taking vpon him a shew of eyther of these zeales may best serue his turne to giue vnder pretence of piety a passage to his passions against the Pope Somtimes his zeale to Gods honour is so calme that he is content God be euen denyed not caring though his discourse may giue aduantage therunto At other times so hoat in the spirit and zealous of Gods honour that the least sound of a blasphemy though but in a poeme will put him into a traunce where forgetting the true priuiledge of a creature to honour the Creatour he will thinke it no sinne to speake vildely and irreuerently of his Mother vttering slaunders that may giue blemishes to her blessed state Is any man so blind that doth not see this zeale to be coūterfayt true neither towards truth nor God which he can make hoat and cold sweet and sower carefull carelesse of the same thing as he pleaseth Can any thing be in that hart sincere from which both hatred and neglect of blasphemy both reuerence and contempt of truth both zeale and carelesnesse of Gods honour doth flow Secondly heere you may discouer the impiety of Ministers and the true cause why they so curiously search into our writings to find some speaches concerning the Blessed Virgin that may seeme blasphemy which when they haue found wrapping their woluish intentiōs in a sheeps skin of zeale against it they straight fal into a traunce forgetting thēselues and giuing passage to their passions against her whom they hate the more because the Church of God doth highly honour her 21. In this zeale we cannot deny but Iohn Caluin the Moyses of their new Law did forget himselfe and the Virgin how he remembred God her Sonne let the Reader iudge whē he wrote that in the birth of Christ she was so broken and weakened that the fourty daies before her Purification were not sufficient for her to recouer her forces but God did yet spare her donec ex (3) Caluin Harmon in cap. 2. Matth. v. 3. puerperio conualesceret that she might gather vp her strength lost in the labour of child-birth In this zeale doe diuers Protestants giue passage to their passions accusing her to haue committed as great sinnes as Eue (4) Cētur l. 1. cēt 1. the Mother of mischiefe vnto all mankind making her the very type of Heretikes and Infidels carnall (5) Sarcerius in Euāgel de festo annunciat apud Canisium l. 4. de Deipar c. 7. and prophane men In which passion a Lutheran preaching vpon her answere to the Angell How can this be done called her Zuinglian and (6) Georg. Muller apud Hospin 2. p. fol. 390. Caluinist whom they hate no lesse if not more then (7) Insatanized supersatanized persatanized Luther apud Tigur in tract 3. cōt suprē confess Lutheri Diuels But no man more like Moyses in forgetting himselfe and breaking in pieces the tables of the Law then our English Minister (8) In his booke of Christian exercise p. 669. M. Buney who dareth to write that when that innocent sorrowfull LADY stood at the foot of the Crosse she brake foure commaundements of God at one clap the first the fifth the sixt the ninth by this blasphemous slaūder breaking into pieces both the tables of the Law in her Virginall hart where Christian antiquity did euer belieue they were (9) De Sācta Maria Virgine nullam habere volo cùm de peccatis agitur mentionē quae gratiā habuit ad vincendū omni ex parte peccatum Aug. de nat grat c. 36. inuiolably kept In this pretēded zeale M. Crashaw practising himselfe what he doth patronize in others thinking or making a shew to thinke that we compare her breasts and milke with the wounds and bloud of Christ doth likewise forget himselfe saying that no extraordinary (10) In his Iesuits Ghospell pag. 44. blessednesse doth belong to the wombe of the Virgin none to her breasts in this regard only that they did breed and feed the Sonne of God that she whome we do so exalt is no more then another (11) pag. 91. holy woman but a belieuing (12) pag. 36. Iew. And giuing further passage to his passions he doth not only beate her sacred wombe and breasts into dust wormes by scoffing at her assumption into heauen (13) pag 95. but also carelessely casteth them out of his hart into a lower place then wormes magots by a foule comparison of them her milke with other (14) pag. 92 womens not excepting the most impurest Strumpet What Seneca (15) L. 3. de ira c. 14. said of the arrowes which a barbarous (†) Cambyses Tyrant did fasten in the hart of a child making the same his marke praysed by the flattering (¶) Praexaspes Father of the child that stood by we may say of these blasphemies that do so deeply penetrate into the hart and honour of Christs Mother iustified by M. Crashaw that they are sceleratiùs laudata tela quàm missa not so barbarously discharged as commended that the tongue is more blasphemous that doth prayse such passions

or small constancy in so soone changing 20. But seeing this Queene is now gathered vnto her Father I cannot say Fathers seeing not one of her noble Ancestors besides him were of her faith nor he but in part I will say no more only to her I dare oppose two Catholike Queenes of the same age much more worthy of eternall memory for their constant zeale to the truth two Maryes who chose indeed the best part the one of England the other of Scotland The first was constantly zealous to her religion not only in the dayes of her raigne when Puritans neither by their brags nor treasons nor bloudy bookes frō Geneua especially those of that Minister whose deeds made him vnworthy of his (k) Goodman name could cause her once to feare the● but before also in the dayes of her brother when Protestant ruled and ouerswayed all ventured her Princely life many tymes by the constant practise and profession of her Religion in their sight 21. The second no lesse zealous then the former stood most constantly in the truth euen vnto the death washing her Princely robes in the bloud of the lambe where Protestant Bishops and Ministers fearing to be sent againe as in the dayes of the former Mary into Iury to sing songs of Sion and not be permitted to chaunt Geneua Psalmes on English land had this Catholike Princesse come to the Crowne inciting the Queene in Court the people in pulpit with bloudy slaunders against her made a lamentable proofe what a (l) The executioners name Bull against an annoynted Princesse they can indite when they feare though but a farre off that in tyme they may come to touch their free-hold such a Bull as all their clamours can ●euer proue to haue euer come from Rome Of the bloudines ●f which fact and constancy worthy of eternall memory ●f the Princesse that the Reader may more detest the one ●nd admire the other I will here set downe a few verses of ●hat subiect taken out of an excellent Poeme to requite by ●he way the liberality of M. Crashaw who bestoweth some ●able verses vpon the Lateran Sea Ecce Caledonij commissa piacula Regni Infandumque nefas en Regia colla securis Et (m) Q. Dowager of France and Q. of Scotland geminum diadema ferit quo nulla vetustas Funere maius habet seris nec proseret annis Posteritas magnique necem mirabitur instar Prodigij Regina tuam sed gloria maior Quo tibiculpa minor tantoque celebrius orbe Nomen erit quanto fidei constantia maior Dum iugulum petit intrepidum scelarata securis Quae tibi mens tum lictor erat cum verbere crudo Colla secas quae nec (n) Nolite tangere Christos meos Psal 104.15 manibus contingere fas est Si Marium post Teutonicos morsipsa triumphos Pauit attonito percussor constitit ore Tu Mariam vita priuas nec torpuit ictus Maiestate sacri capitis ferrúmue repressit Dextra nec Augustos acies defecit in artus Heu quantus Regina iacet ter maxima truncus Quae (o) Mother to our dread Soueraigne matres regumque nurus supereminet omnes And this may suffice to lay open to the eye of euery man the ●ntolerable vanity of this bragger of his Churches examples and professing religion in our sight 22. The fourth salue of wholsome lawes Now remayneth that I adde a word or two of the ●ourth sort of meanes or salues that M. Crashaw saith their Church hath applyed to our soares by which were we not ●ncurable we might be healed to wit wholesome lawes which saith he we haue deuised and enacted against their errours superstitions impietyes seditious courses sometymes in iustice executing ●hem sometymes in great mercy suspending them pag. 44. I cannot deny but ●hese haue beene strong salues which flesh and bloud could neuer so long tyme haue endured persisting constantly in the faith without speciall assistance from heauen salues that haue drawne not only goods and lands but also much noble bloud from diuers Catholikes who heires more vnto the vertue of their Ancestors then vnto their liuings haue chosen rather to part with the best bloud from their Noble Progenitors they receiued then from their faith and religion and the hope of eternall saluation and blissefull enioying their desired company euerlastingly in glory Some o● them I confesse may perchaunce haue byn executed in iustice that is permitted to hang till they were iust half dead Suspensiō in mercy no more nor lesse as the law requireth yet other haue bene executed short of iustice cut downe and bu●cherly vnbowelled being full aliue though I willingly graunt that many also haue bene suspended with great mercy as a fellow cryed out at Oxford at the execution of a Priest Let him hang till he be dead for the Queene is mercifull● But how may these lawes be thought salues to heale ou● woundes First M. Crashaw graunteth that they were de●●sed and enacted by themselues an euident signe that they Religion also for which these lawes are made was deuised and enacted by themselues otherwise Christian Princes Bishop in former ages would haue made lawes for it had they by● of it So that the very salue doth strongly sauour and thei● lawes clearly sound the nouelty of the religion that the● would force vs to imbrace as Ancient 23. Moreouer that the penall lawes in the late Queen tyme were executed vpon vs any wayes for conscience sake the grauest and greatest of their side doe constantly deny though the euidence of the truth wrung a confession of th● contrary from (q) In his Iesuites Ghospell he saith Priestes Iesuites in England dye for the Primary of the Roman Bishop som excepted that died for treasō pag. 79. M. Crashaw which may seeme a wonde● in so great a Statist who did publish his Sermon to iustifie th● State much more then honour truth How can their penall lawe● heale the wounds of our conscience vnto which they do● not apply them as plaisters not punishing vs they say for conscience sake Can the Maister iustly wonder if the Scholler amend not his fault when he will not tell him why he is beaten Catholiks are charged with fines cast into prisons put vnto shamefull deathes for their errours superstitions impieties as M. Crashaw saith yet they must not say nor so much as thinke that Religion is the cause This manner of ●uring vs or proceeding against vs may iustly strengthen ●nd confirme vs in our Religion seeing the maiesty therof ●o be such that euen those that do mortally hate it would ●ot be thought persecutors of it The very instinct of nature ●et downe in the law of Nations doth teach that it is cruelty ●o force any from the faith and beliefe of their ancestors wherin they haue continued time out of mind euen Iewes and Turkes cannot be drawne to be Christians by rigour of ●enall (r) C. Maiores

you haue heard Luther confesse principally ayme so that though their endeauours herein be not so vayne and impertinent yet their intention is much more wicked and impious 8. But that which makes me wonder is their want of reflexion and their folly that seeing nothing is more shamefull then a reproach returning vpon the Author yet they obiect such vnto vs which without extreme blyndnes they cannot but perceyue that we may easely and more strongly and with aduantage retort vpon (o) Haec nos multò copiosiùs probabiliùs obijcere possumus non ea inanitate qua isti vt in eis causam constituamus sed vt eis ostendamus non ideo nos nolle talibus fidere quia non inuenimꝰ talia quae dicamusꝰ sed ne tempus rebꝰ necessarijs vtile in rebus non necessarijs conteramus Aug. de vnit Eceles c. 18. them For what more euident to the eye more notorious to the world more confessed and complayned of by themselues then that their Church is fuller of all horrible and execrable sinnes then the Roman is Who doth not see that the accusation of Adulteryes Drunkennes Ambition Idlenes Dissimulation Deceyts Cosenages Murders Whoredomes in all estates Ignorance Negligence Sodomy and Symony of the Clergy which the Bachelour obiecteth to the Roman like balls of iron cast against a wall of Diamond reflect strongly vpon the face of their owne Church condemning her as a strumpet void both of shame and iudgment for accusing others of the sinnes for which she is more notable and hatefull her self euen by the iudgment of her owne friends ●nd children whereof they complayne in this sort namely of the Church of England VVhat eye so blynd that it doth not gush out with teares to behold the misery of our supposed glorious Church I meane the great ignorance that superficiall worship of God the fearefull blasphemyes and swearings in houses and streets c. the dishonour of Superiors the pride cruelty fornications adulteryes drunkennes couetousnes vsuryes and other like abhominations O behould and pitty the wofull and lamentable state of our Church in these thinges 9. Thus their owne brethren complaine Alexander Seuerus Emperour when one had set vp an Epigram in praise of Fescennius Niger whome he had put from the Empire his friends storming therat he commaunded the same should stand giuing this reason If he were so valiant let men know whom we did conquer if not yet let men thinke we were able to conquer such an one The like we may say of the sinnes of Catholikes which M. Crashaw doth exalt extoll to the vttermost in this wound let them stand that if they be true men may know how valiant in wickednes Protestants are who in few yeares haue surpassed the daily increasing wickednes of many ages if they be false much indeed is exaggerated beyond modesty and measure yet seeing it is their owne fault and falshood they haue no cause to complaine though they should be thought more wicked then indeed they are for that they go beyond vs in bad and dissolute life how wicked soeuer they make vs themselues do confesse The confession of Luther is knowne that the world grew worse by his doctrine (p) In ser conuiual Germ. f. 55. and of Caluin complayning of his Ghospellers that they did scoffe and iest at the dorages of Papists but themselues were vnworthy euer to returne to Popery (q) Maior pars tot hominū qui cupidè Euāgelio nomen dederunt homines Lucianici Epicuraei Papistarū inepria● lepidè irridēt sed ipsi indigni sunt qui vnquā ad Papismum reuertātur Calu. de scand inter opera eius Geneu im press ann 1562. pag. 859. 865. againe 10. These two may suffice for Germany and France Luther being the Patriarch of the one Caluin of the other who cannot be thought to haue spoken eyther out of want of affection or knowledge of them whom they begot loued as their children For England let the testimonie of a famous man in their Church suffice D. King now exalted to high honour who in a Sermon vpon Ionas speaking of the Protestant reformation shewing how men were made worse therby complayneth in this manner Such (r) King vpon Ionas sect 32. p. 442. strangers a● we sayth he to the worke and fruits of repentance that scarcely we vnderstand what repentance meaneth And so farre it is of that we are become true Isräelites with Nathaniel or but almost Christians with Agrippa that we are rather proued fully Atheists And that which Tully reporteth amongst his wonders in nature that in one Countrey drought causeth dirt and rayne stirreth vp dust may be truly applyed vnto vs that aboundance of grace hath brought forth in vs aboundance of sinne and as some tooke occasion by the law to waxe more sinfull so iniquity had neuer bene so rife amongst vs but through the rifenes of the Ghospell Thus he Behould a myracle to confirme the new Ghospell which being so manifest and apparent he may verily be thought a myracle or monster that shall desire any other to proue the grace and goodnes therof That the law of Moyses made some more sinfull no wonder seeing the same gaue knowledge of sinne (s) Per legē cognitio peccati Rō 5. v. 20. not grace to ouercome it which was neuer had but through Christ (t) The law was giuen by Moyses Grace and truth by Christ Iesus Io. 1. v. 17. Iesus But that the grace of Christ and of the Ghospell should cause rifenes of sin and the raine of the holy Ghost from heauen should rayse vp the dust of worldly desires hide God from mens sight making them more addicted vnto temporall things is such a wonder that I dare say the like was neuer heard of before Luthers tyme nor shall be seene againe till the worlds end So that to conclude their Professours being as themselues confesse worse and more wicked then ours they cānot wound vs but through their owne sides and the Babels they reare vp against vs come in the end to fall on their owne heads such is their folly in their inuectiues against vs. Nay these sinnes fall more heauily vpon them and leaue them more deeply buryed in shame who after such clamors and outcryes against Catholikes for dissolute life promising to reforme all within few yeares fell into the depth of more horrible and abhominable sinnes then the Church of Rome declining from her first feruour of piety and charity did arriue vnto in many ages as themselues are forced to confesse If it be the quality of a bad weed as our Prouerb is to grow apace how wicked a weed may their Church be thought that in few yeares is mounted higher in all manner of wickednes sinfull life then the Roman in so many ages whose sinnes our Bachelour saith now come to reach to the clouds 11. Fourthly they shew their malice so eager to say somthing that making the bad life