Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	erect_v	learning_n	18	3	8.9013	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04463	Certaine sermons preached before the Queenes Maiestie, and at Paules crosse, by the reuerend father Iohn Ievvel late Bishop of Salisburie. Whereunto is added a short treatise of the sacraments, gathered out of other his sermons, made vpon that matter, in his cathedrall church at Salisburie	Jewel, John, 1522-1571.; Garbrand, John, 1542-1589.	1583 (1583)	STC 14596; ESTC S107761	183,421	378

obedience But as touching our spiritual Hiericho Iosuah suffered nothing to stand he burnt houses and palaces and killed man woman child cattel without mercy altogether For so God had giuen him in commandement and so is it often written of him that where the Lord gaue any people into his hands he left nothing remayning no were it neuer so little Of this pollicie Moses speaketh If you wil not driue out the inhabitāts of the land before you thē those which ye let remaine of them shalbe pricks in your eies thornes in your sides shall vexe you in the land wherein ye dwell Destroy not some onely to leaue some you shall leaue nothing no not a little If you doe leaue you breake the commandement of God In religion no part is to be called little A heare is but little yet it hath a shadowe In the bodie a little disquiet is oftentimes cause of death The Ciniphes were but litle yet are thei reckoned among the great plagues of God Metellus a noble man of Rome by receiuing a haere in his milke was choked with it died thereof Some thinges are smal and do no hurt some things though they be smal do great hurt Therefore doth God straightly charge his people to keepe the law saying Thou shalte not turne awaye from it neither to the right hand nor to the left And S. Paul saith A litle leauen leaueneth the whole lumpe I speake not this because I thinke nothing at al may be left to any special purpose For euē in Hiericho where was made a general destruction God himselfe commanded that all siluer gold and vessels of brasse iron should be saued not saued only but be brought into the Lords treasurie How be it the things that may bee reserued must not be dust or chaffe or hay or stubble but gold and siluer yron and brasse I meane they may not be things meet to furnish and mainteine superstition but such thinges as be strong and may serue either directly to serue God or els for comelines and good order Such thinges may be reserued notwithstanding they came out of the spoyle of Hiericho Now to stay the restoring of Hiericho many good wayes may be deuised For our consideration at this present and because the time is farre spent I will name onely foure vnto you The first Maintenaunce of schooles learning Secondly vnderstanding of the cause that is that euery man may consider what hee hath left what he hath receyued out of what darknes into what light he is come Thirdly kindnes towards God thākfulnes Fourthly the discipline of y e church With these 4. by gods grace we may keepe Hiericho from restoring Of eche of these a few words so I wil end That learning and knowledge is able to hinder the builders of Hiericho it is so playne that it needeth no speech In the time of Moses Law Aaron the great Bishop and high Priest had writtē in a tablet before his brest doctrine and truth not onely learning but also trueth wherby was meant that neither might be without other For as learning is daungerous and hurtfull without religion so is religion vnable to defend it selfe and to conuince the gaine sayers without learning For this cause the Heathen when they erected temples in the honour of their gods did also builde libraries that is places to keepe bookes that by such meanes their priests might grow in knowledge be better able to perswade others to their religion Strabo writeth of the Smyrnians that they builte a temple in the honour of Homer and ioyned therto a library Augustus the Emperour built a temple and also a library in the honour of Apollo Traianus in like maner built a library and called it Ulpia after his own name At Rome in the Capitol where al y t gods ●ad a solemn place for to be worshipped in there was also placed a library Athens was a famous Uniuersitie had many colledges and schooles ●f learning Academia S●oa Lyc●um Canopus Pritanneum Tempe Cynosura in whiche places were diuers sects of Philosophers Such were ●n Persia the wise men whom they called Ma●i in Babylon the Chaldees in India Brachma●es in Aethiopia Gimnosophistae in Fraunce and England Druides others in other countries In al times y t kings princes which did set forth religion were also builders of schooles and colleges auācers of learning The people of Israel were neuer in better state as P. Phagius a ●earned man noteth out of their story then whē they had in euery towne village Bathe chenesioth and Bathe medraschoth that is Synagogues wherein they assembled together and places to preach in The same Phagius reporteth of Hierusalem that there were in it more then 4. hundred common schooles Synagogues in which y ● Law of God was taught The Patriarke Iacob was called Minister domus doctrinae a Minister of the house of learning because he applied himself to the knowledge of y e law of god to godlines The Prophets of God had their schooles to breed vp vnder them such as might after their death draw y e people from idolatrye and resist the false Prophets They which were so taught by them were called Filij Prophetarum The sonnes of the Prophetes Samuel taught in such sort at Rama Elias and Elizeus the Prophetes in suche sorte taught the Law of God besides Hiericho Saint Iohn the Euangelist taught at Ephesus and Eusebius reporteth out of Philo that S. Marke had at Alexandria sundrye schollers which gaue themselues to reading and reasoning and expounding of the Scriptures Others did the like at Antioche and at other places Out of such schooles it pleased God to take many excellent men and place them in his Church as Origen Tertullian Cyprian Lactantius Arnobius Basilius Nazianzenus Chrysostomus Hieronimus Ambrosius Augustinus who were brought vp in al kind of learning and became shyning starres bright lightes in the house of God notable defenders of religion ouerthrowers of idols and confounders of Heretikes Christiā princes herein haue witnessed their zeale in setting foorth the glory of God After Charles y e great had made his notable conquests he erected fiue famous Uniuersities one at Paris another at Tolouse another at Papia another at Padua another at Prage Suidas reporteth of Leo the Emperour Cum aliquādo Eulogio Philōsopho stipendium dari iussisset c. Whē Leo on a time cōmanded that E●logius a Philosopher shold haue his princely reward a noble mā of his court saide that that money would be better employed for maintenance of souldiers Nay saith hee I would rather it might be brought to passe in my time that the wages whiche are nowe bestowed vpon souldiers might bee giuen to mainteyne Philosophers Alexander Seuerus so highly esteemed that famous and notable Lawyer Vlpian that when certain of his souldiers ran fiercely vpon Vlpian purposing to slay him the Emperor stept

We malice them not wee are not enemies vnto them And that thou O Lorde that knowest al things knowest best Let them haue the commendation of learning God giue them grace to ioyne it with trueth and to vse it to his glory and not to their owne Yet they must needes be very well learned that wyll charge all their aduersaries with ignorance Albeit in contention of learning I may bee worst heard to speake being the vnworthyest of all my brethren yet this dare I be bolde to say because it is true we are not so farre to seeke in learninge as they woulde haue vs appeare to be S. Paul being driuen to answere in his owne defence in a lyke matter in cōparison betweene him and the false prophets writeth on this sort Hebraei sunt ego Israelitae sunt ego Semen Abrahae sunt ego ministri Christi sunt ego They are Hebrewes so am I they are Israelits so am I they are the seede of Abraham so am I they are the ministers of Christ so am I. So wyll I saye and truely saye betweene vs and them They are seene in the tongues Latine Greeke and Hebrewe so are wee They haue studied the artes so haue wee they haue read the Doctours the generall Councels and the scriptures so haue wee If they can be learned doing this O what vnfortunate vnhappy men are we that are so vnlearned yet doe the same This lucke commonly foloweth al them that be professours of the trueth S Paul was counted and called a rebell and accused that he was an Egiptian and had gathered a number of men of warre to disquiet and trouble the Countrie Wee haue founde saith Tertullus This man a pestilent fellow a mouer of sedition amongest all the Iewes throughout the world So saieth Tertullian that in his time the Christians were called hostes public● that is enemies destroyers of all common states And those reportes the enemies not only scattred amonge the common people but also dropped them into the magistrats princes eares that they might haue an il opinion of Christian religion and suppresse the Ministers and preachers of it so vnkinde commonly many haue bene towardes the messengers of Gods word When Christ hymselfe came downe from Heauen from the bosome of his father and began to vtter to teache the Gospell of euerlasting life and to confirme the same with manie a straunge myracle the poore people gaue eare vnto hym and beleeued his doctrine and by his wonderous workes knew him to be the sonne of Dauid the very Messias y t was promised them But the Scribes Pharises that bare the name of Doctours and had bene euermore brought vp in learnynge were the instructors of the people made light of Christes miracles said to y e people he casteth out deuils thorow Beelzebub the chiefe of the deuils The miracle was such that no reasonable man would haue thought it to be wrought by y e deuil The poore man that before had ben deafe was now able to heare that before was possessed of the deuill was now deliuered that before was sicke was now restored to his health The poore people marueiled at the doing and glorified God But the Pharisies cryed out against him In Beelzebub principe daemoniorum eiicit daemonia He casteth out deuils through Beel zebub the chiefe of y e deuils Not because it was true nor because it was likely to be true nor because they in their conscience thought it to bee true but onely to bring Christ in hatred w t the people to deface his doctrin And therfore they blasphemed that y e indeede they coulde not deny that they knew to be the workmanship of God they said it proceeded from y e deuil Christe our Sauiour putteth backe these slaunders with diuers reasons whereof at this time for shortnes sake I wyll touche but two The first reason is Euery kingdome that is diuided in it selfe shal be brought to desolation if Satan be deuided against him selfe then must his kingdome needes be dissolued that by his owne workyng But that is not likely For al y e Angels of Satan agree and conspire together to y e vpholding of their kingdome therfore must you needes confesse that I haue remoued this deuil by some other greater power not by the power of Beelzebub the chiefest of the deuils Here perhaps some man wil replie that witches coniurers oftentimes chase away one deuil by y e meane of an other Possible it is so but that is wroughte not by power but by collusion of y e deuils For one deuil y e better to attain his purpose will giue place make as though he stood in awe of another deuil And by y e way to touch but a worde or two of this matter for y t the horrible vsing of your poore subiectes inforceth therunto It may please your grace to vnderstād y t this kind of people I meane witches sorcerers w tin these fewe last yeres are marueilously increased w tin this your graces realm These eyes haue seene most euident and manifest markes of their wickednesse Your graces subtectes pine away euen vnto the death their colour fadeth their flesh rotteth their speach is benummed their sences are bereft Wherefore your poore subiects most humble petitiō vnto your highnes is that the lawes touching such malefactours may bee put in due execution For the schole of them is great their doinges horible their malice intollerable the examples most miserable And I pray GOD they neuer practise further then vpon y e subiect But this onely by the way these be the scholers of Beelzebub the chiefe captaine of the deuils This first reason that Christ vseth is taken of common experiēce For natwithstanding there be nothing so puissant as y e force of a kingdom yet if it be deuided in it self it wyl perish come to confusion For concord and agreement is the strength and maintenāce of al states Break the hoopes of a vessel al the boordes wil fal asunder The exāples hereof are too rife The mightiest kingdomes that euer were by such meanes haue bene conquered fallen into the power of their enemies Therfore Esay prophecying the destruction of the kingdome of the Jewes sayeth firste the people shal fal at dissention within themselues and then should folow their confusion When Vespasian the Emperour his sonne Titus came with an armie against Hierusalem the whole natiō of the Jewes was deuided into three factions eche of them ready to vndo the other Then folowed the ouerthrow of that kingdome Then was Hierusalem rased to y e groūd Then were there slayne of the Jewes to the nūber of 1100000. Once agayne I wil say it because it is marueilous and most true as Iosephus who was thē a capitain there in y e field writeth there were then slayne of the Jewes of men women and children no lesse then 1100000. Of late yeeres the

Et certè imago vel similitudo corporis sanguinis Christi in actione mysteriorum celebratur There leaueth not to be the substance of bread or the nature of wine And indeede the image or represētation likenes of the body blood of Christ is published in the ministration of the mysteries He saith it leaueth not it remaineth it is stil not the forme or appearance but the substance and nature Chrysostome saith Natura panis in Sacramēto remane● The nature of bread remaineth in y e sacramēt And Theodoretus Signa mystic a post sanctificationem nō recedūt a natura sua manēt enim in priori substātia figura forma The mystical tokens or sacramēts after the cōsecration depart not frō their own nature for they remaine stil in their former substāce forme figure Not only in forme and figure not onely in shewe but it remaineth breade and wine in nature and substance Likewise Cirillus Christus fragmēt a panis dedit discipulis Christ gaue fragmēts or pieces of bread to his discipies It was verye bread deuided into sundrie pieces And Rabanus saith Sacramētū ore percipitur in alimētum corporis redigitur The sacrament is receiued with the mouth and is turned into the nourishment of the body Bertramus saith Secundum creaturarum substantiam quod fuerunt ante consecrationem hoc postea consistunt Touching the substance of the creatures of bread wine they abide y e same after as they were before the cōsecration Euen so saith Clemēs Vinum esse illud quod benedictum est ostendit rursus dicens non bibam amplius ex hoc germine vitis Christe shewed that that was wine which was blessed by saiyng againe I will no more drinke of the fruite of the vine I will bring forth no more witnesses in this matter you haue enough and so manye as maye satisfie any reasonable man You see the consent of the old doctors I know not howe any thing may bee more plainely set downe and declared Why then say you how came transubstantiation into the Church How it came in I cannot shew you The husbandmā that findeth his field ouergrowen with cockel and ill weeds knoweth not how they come They grow of thēselues he soweth them not But when or since what time it hath been receiued and allowed of I wil tel you It was first determined enacted in the Councel of Laterane vnder Pope Innocentius the third in the time of king Iohn king of England in the yeere of our Lorde a thousand two hundreth fifteen that is 350 yeres ago not before Then was it first so named and made a matter of faith and neuer before This I speake not of my selfe they that maintaine that errour confesse it the most learned and wisest sagest of them say it And yet then was it no Catholike faith for it was onely receiued in the Church of Rome the other churches ouer all the worlde receiued it not as appeareth by a Councel holden at Florence Therefore if transubstantiation be a matter of faith it is a newe late founde faith and no old and Catholique faith In the time of our great graundfathers it was not so taken Afterwarde Pope Honorius 3. commaunded that it should be kept vnder a canopie and that the people should worship the sacrament And after him Vrbanus 4. made a newe holie day in honour of it which he called corpus Christi day And all these thinges haue been done within these fewe yeeres For before in the times of Augustine Ierome Chrisostome and the old fathers they were neuer heard of But to returne to that we haue in hand whether the bread and wine in the Sacrament remayne in their proper nature Yes verily for so is it auouched by our Sauiour by Saint Paul by Ignatius Iustinus Irenaeus Origen Dionisius Cyprian Ambrose Chrisostome Augustine Gelasius Theodoretus Cirillus Bertramus and Rabanus By so many good and lawfull witnesses it appeareth that the bread and wine remayne in the same nature and substance as before I seeke not to astonishe you by bringing in such a heape of Authors nor yet to seeke mine owne glorie therby God is my witnes and his Christ If I would seeke mine owne commoditie I shoulde holde my peace and not vnfolde these errours wherewith the Churche of God hath byn disquieted these late yeeres As for glorie I haue none in these things shame come vpon them that seek the glory and commendation of men our glorie is to discharge our cōscience and to speake the truth that wee may be blamelesse in the day of our Lord. And yet in speaking thus of the sacrament of the Lordes supper and denying the strange and new learning of transubstantiation and making it knowen that the bread and wine continue stil that they were before we do not conceiue basely or vnreuerently of the sacrament wee doe not make it a bare or naked token Let no man bee deceiued We doe both thinke speake soberly and with reuerence of the holy mysteries As we cannot cal them more then they are so may wee not esteeme them lesse then they are by the ordinance and institution of Christ We say they are changed that they haue a dignitie and preeminence which they had not before that they are not now common breade or common wine but the sacrament of the body and blood of Christ a holy mysterie a couenant betweene Christ and vs a testimonie vnto our conscience that Christ is the Lambe of God a perfite seale sufficient warrant of Gods promises whereby God bindeth himselfe to vs and we stand likewise bounden vnto God so as God is our God and we are his people In Baptisme the nature substance of water doth remaine stil and yet is not it bare water It is changed made the sacrament of our regeneration It is water consecrated made holy by the blood of Christ They which are washed therein are not washed with water but in the blood of the vnspotted Lambe One thing is seene and an other vnderstande Wee see the water but wee vnderstande the blood of Christ Euen so wee see the bread and wine but with the eies of our vnderstanding we looke beyonde these creatures wee reache our spirituall senses into heauen and beholde the raunsome and prise of our saluation Wee doe beholde in the Sacrament not what it is but what it doeth signifie When wee receiue it with due reuerence and faith we say as sayde Gregorius Nyssenus Ego aliam escam agnosco quae c. I know another kind of meate bearing the likenes resemblāce of our bodily meat the pleasure and sweetnes wherof passeth only into the soule It goeth not into the mouth or belly but onelie into the soule and it feedeth the minde inwardly as the other outwardly feedeth the body We say as S. Aug. Ipse est panis cordis nostri Christ is the bread