Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	new_a	old_a	testament_n	6,607	5	8.4174	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02568	The peace of Rome Proclaimed to all the world, by her famous Cardinall Bellarmine, and the no lesse famous casuist Nauarre. Whereof the one acknowledgeth, and numbers vp aboue three hundred differences of opinion, maintained in the popish church. The other confesses neere threescore differences amongst their owne doctors in one onely point of their religion. Gathered faithfully out of their writings in their own words, and diuided into foure bookes, and those into seuerall decads. Whereto is prefixed a serious disswasiue from poperie. By I.H.	Azpilcueta, Martín de, 1492?-1586.; Hall, Joseph, 1574-1656.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Disputationes de controversiis Christianae fidei. English. Selections.	1609 (1609)	STC 12696; ESTC S106027	106,338	252

after the comming of Christ and preaching of the Apostles I cannot hold from laughter that our Sauiour and the Euangelists and Apostles should so cite testimonies of Scripture as the Jews would afterwards depraue them Thus Ierome And the Canon law it selfe hath this determination that the truth and credite of the books of the old Testament should be examined by the Hebrew Volumes of the new by the Greeke And Pope Innocentius as he is cyted by Gratian could say Haue recourse to the diuine Scriptures in their Original Greek The same lastly by Bellarmines owne confession the Fathers teach euery where As Ierome in his booke against Heluidius and in his Epistle to Marcella that the latine Edition of the Gospels is to be called back to the Greek fountaines and the latine Edition of the olde Testament is to be amended by the Hebrew in his Comment vpon Zachary chap. 8. The very same hath Austen in his second booke of Christian doctrine chap. 11.12 15. and Epist. 19. and elsewhere This was the old Religion and ours now heare the new The present Church of Rome hath thus The holy Synode decreeth that the old vulgar latine Edition in all Lectures Disputations Sermons Expositions be held for Authenticall saith the counsell of Trent And her Champion Bellarmine hath these words That the fountaine of the Originals in many places run muddy and impure we haue formerly shewed and indeed it can scarce be doubted but that as the latine Church hath beene more constant in keeping the faith then the Greeke so it hath been more vigilant in defending her bookes from corruption Yea some of the Popish Doctors mainetaine that the Iewes in hatred of the Christian faith did on purpose corrupt many places of scripture so holds Gregory de Valentia Iacobus Christopolitanus in his Praeface to the Psalmes Canus in the second booke of his common places But in stead of all Bellarmine shal shut vp all with these wordes The Heretickes of this time in hatred of the vulgar Edition giue too much to the Hebrew Edition as Caluin Chemnitius Georgius Maior All which would haue euery thing examined and amended by the Hebrew text which they commonly call a most pure fountain See now whether that which Bellarmine confesses to haue beene the iudgement of Hierome Austen and all the auncient Fathers be not here condemned by him as the opinion of the Heretickes Ours was theirs and theirs is condemned vnder our names Iudge whether in this also Popery be not an vpstart Yet one step more Our question is whether the Scripture be easie or most obscure and whether in all essentiall points it doe not interpret it selfe so as what is hard in one place is openly layd forth in another Heare the iudgement of the old Church and ours All things are cleare and plaine and nothing contrary in the Scriptures saith Epiphanius Those things which seeme doubtfully and obscurely spoken in some places of Scripture are expounded by them which in other places are open and plaine saith Basil What could Caluin or Luther say more There is no so great hardnesse in the Scriptures to come to those things which are necessary to saluation saith Austen In those things which are openly layd downe in Scripture are found all those things which containe our faith and rules for our life saith the same Father who yet againe also saith thus The spirit of God hath Royally and wholsomely tempered the holy Scriptures so as both by the plaine places he might preuent our hunger and by the obscure hee might auoyd our nice slouthfulnesse for there is scarce any thing that can be fetch 't out of those obscurities which is not found most plainely spoken elsewhere And because Bellarmine takes exception at this Feré Scarce compare this place with the former and with that which he hath in his third Epistle thus The manner of speech in which the Scripture is contriued is easie to be commed to of al although to be throughly attained by few Those things which it containeth plaine and easie it speakes like a familiar friend without guile to the heart of the learned and vnlearned c. But it inuites all men with an humble manner of speech whom it dooth not onely feede with manifest truth but exercise with secret hauing the same in readinesse which it hath in secrecy Thus Austen To omit Iraeneus and Origen Chrysostome whom Bellarmine saith we alledge alone for vs besides many other playne places writeth thus Who is there to whom all is not manifest which is written in the Gospel who that shall heare Blessed are the meeke Blessed are the mercifull Blessed are the pure in heart the rest wold desire a teacher to learne any of these things which are here spoken As also the signes miracles histories are not they knowne and manifest to euery man This pretence and excuse is but the cloake of our slothfulnesse thou vnderstandest not those things which are written how shouldest thou vnderstand them which wilt not so much as sleightly looke into them take the booke into thy hand read all the history and what thou knowest remember and what is obscure runne often ouer it So Chrysostome yea he makes this difference betwixt the Philosophers and Apostles the Philosophers speake obscurely But the Apostles and Prophets saith he contrarily make all things deliuered by them cleare and manifest and as the common teachers of the world haue so expounded all things that euery man may of himselfe by bare reading learne those things which are spoken yea lastly so far he goes in this point as that he asketh Wherefore needeth a preacher all things are cleare and plaine in the Diuine Scriptures but because ye are delicate hearers and seeke delight in hearing therefore ye seeke for Preachers You haue heard the old Religion now heare the new Bellarmine hath these wordes It must needes be confessed that the Scriptures are most obscure Here therefore saith he Luther hath deuised two euasions One that the Scripture though it be obscure in one place yet that it doth clearely propound the same thing in another The second is that though the Scripture be cleare of it selfe yet to the proud and vnbeleeuers it is hard by reason of their blindnes and euill affections so the Lutherans saith Eckius contend that the Scriptures are cleare and plaine so Duraeus against VVhitakers so the Rhemists in their annotations and generally all Papists Iudge now if all these forenamed Fathers and so the Auncient Church were not Lutherans in this point or rather we theirs and yeeld that this their old opinion by the new Church of Rome is condemned for hereticall and in al these say vpon your soule whether is the elder Let me draw you on yet a little further Our question is whether it be necessary or fit that all men euen of the Laiety should haue liberty to heare and read the Scriptures in a language which they vnderstand

treatise of Images where he teaches that God in the ten Commaundements simply forbids all Images but that this precept was onely positiue and temporall But this opinion is not allowed of vs especially because Saint Irenaeus directly teaches that the Decalogue is naturall excepting onely that Precept of the Sabboth and Tertullian in his booke of Idolatry holdeth that this precept is most of all now to be obserued so Cyprian also Austen c. The third is of Thomas Caietane vpon 20. Exod. which teacheth that not euery Image or Idoll is there forbidden but onely that there is forbidden to any man to make to himselfe any Image which he will take for his God This opinion displeases me onely in the manner of speech for Caietane takes an Image and an Idoll both for one which is false c. Bellarm. l. 2. contr 7. gener c. 7. That is De Imaginibus sanctorum l. 2. c. 7. p. 176. DECAD X. First Abulensis Durandus Peresius against Catharinus Payua Saunders and Bellarmine THE fourth opinion is Caluins in the first booke of his institutions ch 11. where he saith it is an abominable sinne to make a visible and bodily Image of the inuisible and incorporeall God And this opinion of Caluins is also the opinion of some Catholike Doctors as Abulensis vpon 4. Deuteron quaest 5. and Durandus vpon 3. dist 9. q. 2. and Peresius in his booke of Traditions But I affirme three things First that it is not so certaine in the Church that we may make Images of God or the Trinity as of Christ and the Saints for this all Catholikes confesse Secondly that Caluins fraude and craft is admirable who after he hath proued that Images of God are not to be made digresseth to amplification and triumphes as if he had proued that wee may not make or worship any Image at all Thirdly I say that it is lawfull to paint the Image of God the Father in the forme of an old man and of the holy spirit in the forme of a Doue as is taught also by Caietane Ambrosius Catharinus Diegus Payua Nicholas Saunders Thomas Waldensis Bellarmine ibid. ch 8. p. 179. Secondly Bellarmine against Bartholomaeus Caranza BEsides it must be noted that Bartholomaeus Caranza erres who in the summe of the Councels saith Can. 82. of the 6. Synod that the Image of Christ in the forme of a Lambe and of the spirit in the forme of a Doue is there forbidden Whereas the Councell forbids not these Images but onely prefers to them the Images of Christ in an humane forme c. Besides the reason of Bartholomaeus seemes to conclude against himselfe that the shadowes ceased when the truth came for these Images were not in vse in the olde Testament but began onely after Christs comming but his errour is to be corrected out of the 7. Synod where this Canon is often entirely cyted Bellarmine same booke chap. 8. pag. 182. Thirdly Payua Saunders Alan Copus and others differing PAyua answeres that the Elebertine Councell forbids onely an Image of God which is made to represent the shape of GOD But this seemes not to satisfie Nicholas Saunders answeres that the Councell for bad Images in the Churches because the time and place required it for then there was danger least the Gentiles should thinke we worshipt wood and stones and least that in the persecutions their Images should haue beene reproachfully handled by the persecutors This answere is good Alanus Copus in B. 5. of Dialog ch 16 saith that Images are here forbidden because they began to be worshipped of those Christians as Gods in which sense Saint Ino. takes that Canon in Decret part 3. c. 40. But this exposition is not well warranted by the reasons of the Canon Others say that there is only forbidden to paint images on the wals and not in tables and vayles But howsoeuer it be that Councell is rather for vs then against vs. Bellarm. ibid. ch 9. p. 190. Fourthly Three rankes of Popish Writers dissenting OF the last question what manner of worshippe Images are worthy of there are three opinions First that the Image is no way in it selfe to be worshipped but only that the thing represented is to be worshipped before the Image so some hold whom Catharinus both reports and refutes the same seemes to be held by Alexander 3. part q. 30. art vlt. as also by Durandus 3. Sent. di 9. q. 2. And by Alphonsus a Castro The second that the same honour is due to the Image and the thing expressed by it and therefore that Christs Image is to bee worshipped with the worship of Latria Saint Maries with Hyperdulia the Saints with Dulia so Alexander 3. part q. 30. art vlt. Saint Thomas 3. p. q. 25. art 3. And vpon the same place Caietane S. Bonauenture Marsilius Almain Carthusianus Capreolus and others which opinion stands vpon 7 grounds there specified The third opinion in the meane is of them that say Images in themselues properly should be honoured but with a lesse honour then the thing represented and therfore that no Image is to be worshipped with Latria so holds Martinus Peresius Ambrosius Catharinus Nicholas Saunders Gabriell Bellarm. ibid. c. 20. p. 235.236.237 c. What shift Bellarmine makes to reconcile the second opinion by adoration improperly and by accident See the same booke c. 23. p. 242. Fiftly Bellarmine against Peresius and Durandus c. PEresius answers that it is not true that we are caried with the same motion of the heart to the Image and the thing represented since these two are opposites neither can be knowne but with a double act of knowledge Bellarmine confutes him and shewes that these two are so opposite as that one depends vpon another and that one can neyther be defined nor knowne without the other Durandus answeres otherwise for he admits there is one and the same motion to both but denies that therefore they haue but one and the same adoration Others confirme this answer for that although there be one and the same motion of the minde that is of the vnderstanding towards them both yet there may be contrary motions of will c. But this answere satisfies not I hold there must be another answere giuen See his determination at large that there is the same motion of the vnderstanding and will to the Image and the thing expressed but in diuers respects as eyther of them is made the principall or indirect obiect Bellarm. ibid. c. 24. p. 246. Sixtly Tho. Waldensis against Abulensis Iansenius and others THomas Waldensis holds not improbably in his 3. Tom. Tit. 20. ch 158. that the very Wooden Crosse which is now diuided into many peeces and parc●ls shall then be renewed and gathered vp together and shall appeare in heauen The same seemes to be affirmed by Sibilla and Chrysostome and the other fathers doe not contradict it But if this be not admitted at least the bright Image