Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	doctrine_n	2,019	5	6.0761	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13170	A ful and round ansvver to N.D. alias Robert Parsons the noddie his foolish and rude Warne-word comprised in three bookes, whereof, the first containeth a defence of Queene Elizabeths most pious and happie gouernment, by him maliciously slaundered. The second discouereth the miserable estate of papists, vnder the Popes irreligious and vnhappy tyrannie, by him weakely defended. The third, toucheth him for his vnciuill termes and behauior, and diuers other exorbitant faults and abuses, both here and elsewhere by him committed, and cleareth his vaine obiections and cauils.	Sutcliffe, Matthew, 1550?-1629.	1604 (1604)	STC 23465; ESTC S117978	279,569	402

Iohn Baptist and as it followeth in the common confessiō But if they did not beléeue that Angels and Saints can forgiue sinnes they would not so pray vnto them Fourthly they make their vowes to saints as appeareth by the common formes of vowes of such as enter into Religion Bellarmine also lib. 3. de cult sanctor c. 9. confesseth that vowes may be well made to saints But the scriptures teach vs that this is an honor due vnto God Pay thy vows to the most high saith the prophet Psalm 50. and Deuter. 23. when thou shalt vow a vow to the Lord thy God Finally they pray to the crosse saying Auge pijs iustitiam reisque dona veniam that is increase iustice in the godly and graunt pardon to sinners as if a stocke could encrease iustice or pardon sinners We are therefore herein to acknowledge Gods fauour and continually to praise him for his goodnes who gaue vs such a Queen as with al her heart sought to pul downe the altars and groues of Baal to root out idolatry and superstition and to restore Gods true worship In the beginning of her reigne the holy scriptures were restored to the people in their mother tongue and Gods true worship established in the Church according to that rule God was serued in spirit and truth and the seruice of the Church brought back to the auncient forme of Christs primitiue Church CHAP. V. Of the translations of Scriptures into vulgar tongues and reading them publikely in tongues vnderstood HE that doth euill hateth the light No maruel then Ioh. 3. if the Pope his crue of Masse-priests shun the scriptures their workes and doctrine being euill and the scriptures being compared to light Psalm 119. and to a candle shining in a darke place 2. Pet. 1. they would if they durst plainely prohibite scriptures as appéereth by the practise of the begging Fryers in the time of William de sanct amore who hauing brought all their fancies and traditions into one volume Doctores Paris de penc nouis temp and calling the same the eternal Gospel preached that the Gospel of Christ should cease and that their eternal Gospel should be preached and receiued to the end of the world The Pope also could hardly be enduced to condemne this blasphemous booke of the Fryers In the end I confesse he was forced for shame to abolish it yet he conceiued infinite displeasure against the Doctors of Paris and fauored the Fryers as much as he could And now albeit he hath not simply prohibited the translation of scriptures and reading them in vulgar tongues yet he hath so limited the same as in effect they are as good as prohibited For first he will not permit that scriptures translated into vulgar tongues shall be read publikely in the Church as both the Trent conuenticle and the practise of the Romish Church declareth Secondly Regulae Ind. lib. prohib Pope Pius the fourth doth simply forbid all translations of scriptures into vulgar tongues such onely except as are made by his adherents and followers which are not onely false and absurd in diuers points but also corrupted with diuers false and wicked annotations as the Rhemish annotations vpon the new testament being examined do manifestly declare Thirdly we do not find that the Papists are hastie in setting forth translations of scriptures in vulgar tongues nor can I learne that the Bible is hitherto translated into the Spanish Italian and Dutch tongue by them Fourthly they will haue no Booke-sellers sel Bibles though translated into vulgar tongues by them selues without leaue Fiftly they wil not permit any man to read Bibles so translated by themselues without leaue Sixtly they graunt leaue to none to reade scriptures in vulgar tongues albeit allowed by themselues but to such onely as they suppose to be resolued or rather drowned in the dregges of Popish errors and to lay men seldome or neuer do they grant the same I do not beleeue that Robert Parsons albeit well acquainted in Spaine and Italie can name a doosen lay men of either nation that haue licence to reade Scriptures in vulgar tongues or that had licence in England in Quéene Maries time to reade Scriptures translated into their mother tongue If he know any such he may do well to name them If he name them not his silence wil bréed suspition if it be not taken for a plaine confession Finally if any among the Papists be taken with other translations then such as themselues allow or not hauing himselfe obtained licence according to the foresaid rule he is presently taken for suspect of heresie and seuerely punished if he acquite not himselfe the better So we sée that among them it is lawfull to reade all prophane bookes if they fall not within the compasse of their prohibition and to tumble ouer the lying legends of Saints and the fabulous booke of Conformities of Saint Francis with Christ and that without leaue But Scriptures translated into vulgar tongues no man may reade without leaue Now how contrarie this course is to the word of God to the practise of Gods Church and to all reason we may easily perceiue by these particulars God would haue the words of the law not onely a continuall subiect of our talke and meditations Deut. 6. but also to be written at the entrances and doores of our houses Our Sauiour Christ preaching to the Iewes willed them to search the Scriptures But how can this be done if Scriptures be not translated into tongs which we vnderstand and if no man may reade them without leaue In the primitiue Church they were publikely read in the Syrian Egyptian Punicke other vulgar tongues By the testimonie of Bede hist Angl. lib. 1. it appeareth they were translated into the British tongue and into other vulgar tongues the mysteries of religion being made common to diuers nations by the meditation of Scriptures Lib. 2. aduers haeres cap. 46 Irenaeus speaking of all the Scriptures saith They may be heard alike of all Hierome in an Epistle to Laeta and in another to Celantia exhorteth them to reade Scriptures But how can they be heard alike if they may not be translated nor read publikely in vulgar toungs And why should it be more lawfull for Laeta and Celantia to reade Scriptures then for other men and women In his Commentaries likewise vpon the 86. Psalme he saith that Scriptures are read to all that all may vnderstand Scriptura populis omnibus legitur vt omnes intelligant But how can the common people vnderstand a strange toung Chrysostome homil 9. in Epist ad Coloss teacheth that the Apostle commandeth lay men to reade scriptures and that with great diligence The Apostle teacheth vs that the word of God is the sword of the spirit And before I haue shewed that it is light Our Sauiour saith that the word of God is food to our soule Basil homil 29. saith That the old and new Testament are the treasure of the Church

quae se non traderet 2. Reg. 16.1 Clement hath vtre vtra Sixtus readeth duobus vtribus Ioan. 6.65 Clement readeth qui essent non credentes Sixtus qui essent credentes And so it may appeare by diligent collation that there are notable differences throughout the whole Bible Lastly if the Latine text were more authenticall then the Hebrew or Greeke why do not our aduersaries shew that the auncient Fathers or some learned men of late time at the least haue corrected the Hebrew and Greeke according to the Latine and not rather contrariwise The fourth foundation of Romish religion is the determination of the Pope in matters of faith Sess 4. The Conuenticle of Trent teacheth that it belongeth to the holy mother the Church to iudge of the true meaning of Scriptures Now for as much as no man knoweth more certainely what is the holy mother Churches meaning then the Papists holy Father the Pope therefore they do hereof conclude that the Pope is to determine principally of the true sence and meaning of Scriptures In the Rubrike of the decrées cap. in canonicis dist 19. we find that the Popes decretals are to be reckened among canonicall Scriptures Bellarmine lib. 3. de verbo Dei cap. 3. saith that the Spirit of God he should say of the diuell is in the Pope and that he together with a Councell is chiefe Iudge in matters of controuersie of religion And in the same booke cap. 4. he holdeth that no man may recede from his iudgement or determination Stapleton in his booke of doctrinall Principles or grounds of his religion goeth about to prooue that the Popes sentence and determination is infallible And so much do these good fellowes rely vpon their holy Mothers and holy Fathers interpretation that they receiue the same without any long inquisition though neuer so foolish and contrarie to Scriptures Our Sauiour in the institution of the holy Eucharist said Take eate but they beléeue the Pope that saith Gape and gaze but take not nor eate but rather hang vp the Sacrament He said Bibite ex hoc omnes that is Drinke ye all of this but the Pope saith Drinke not all of this and they beleeue the Pope The Apostle saith It is better to marrie then to burne and that mariage is honorable among all men But the Pope doth interpret these words so as if he had said It is better to burne then to marrie and that mariage is reprochfull and vnlawfull to Priests and Papists beléeue the Pope So do they likewise in infinit false interpretations But that the Popes interpretations and sentences shold be the foundation of religion is a matter contrarie to religion and reason The Apostle Ephes 2. saith that the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the corner stone And therefore it is said to be built vpon them because both of them preach Christ Apostolos habemus authores c. we haue the Apostles for authors of our doctrine saith Tertullian lib. de praescript aduers haeret He saith also It lyeth not in mans power to determine any thing in matters of faith of his owne head Quamuis sanctus sit aliquis post Apostolos c. Howsoeuer holy or eloquent a man be saith Hierome in Psalm 86. yet comming after the Apostles he deserueth no authenticall credit The Lord declareth in Scriptures Augustine in his second Epistle to Hierome sheweth that no mans writings are comparable to holy Scriptures And this the Canonists themselues confesse in their glosses vpon the Chapter Noli meis and Ego solis dist 9. Are not the Papists then most miserable that build their faith vpon the Popes Decretals that are contrarie to Scriptures to Fathers one to another and oftentimes void of truth wit learning religion or honestie The last foundation of Romish faith is the preaching of Masse-priests and Friars Quomodo Christus eiusque doctrina saith Stapleton Christianae religionis fundamentum est Praetat ante relect princip doctrin sic alij nunc à Christo missi eorúmue doctrina praedicatio determinatio fundamenti apud me vim locum habebunt As Christ and his doctrine is the foundation of Christian religion so others now sent of Christ and their doctrine preaching and determination shall in my opinion haue the force and place of a foundation saith he And afterward he declareth that those whom the Pope sendeth are sent by Christ and the men which he meaneth But if this be the foundation of their religion then is the same built vpon old wiues fables forged traditions lying legends philosophicall subtilties scholasticall disputes popish Decretals humane inuentions and such like principles For of thē consisteth the greatest part of these fellowes sermons as both experience diuers Friars idle Homilies which euery man may sée do plainely testifie Furthermore if these be the foundations of popish Religion then is the same built vpon man and not vpon God vpon humane deuises and not vpon the infallible word of God vpon sand and not vpon a rocke Such also as these foundations are such is the building that is weake false and erronious such is the Romish religion which the Pope and his adherents by force of armes treasons murthers empoysonments lyes glozing flatterie and all meanes possible would thrust vpon vs and such are the conclusions that are built on these foundations Finally séeing no man can be saued that buildeth his faith vpon men vpon vnwritten traditions vpon vncertaine grounds and lying reports let the Papists consider with themselues in what miserable state they stand and returne to the true faith in time lest like the foolish man in the Gospell Mat. 7. they build their house on sand and be ouerwhelmed with the fall thereof CHAP. IIII. Of diuers other blasphemous ridiculous and absurd points of popish Religion TRue Religion is most true venerable and respectiue of Gods true seruice If then popish Religion containe any vntrue or ridiculous vaine and blasphemous doctrine then is it not true or Apostolicall or Christian nor can it stand with Christian Religion séeing no man can serue God and Baal nor Dagon could stand before the arke of God But notorious it is that popish Religion containeth many blasphemous ridiculous and absurd points First concerning the flesh of our Lord and Sauior Christ Iesus they teach falsly and blasphemously and say that a mouse or dog or hog may eate the body of Christ Nay they are not ashamed to affirme that his most holy body may be cast out vpon a dunghill or into any vncleane place Prima opinio saith Alexander Hales part 4. sum q. 53. m. 2. quae dicit quod corpus Christi defertur quocunque species deferunt vt in ventrem canis vel suis vel in alia lo ca immunda videtur vera And again p. 4. sum q. 45. m. 1. si canis aut porcus deglutiat hostiam consecratam non video quare corpus Christi non

Romanists For albeit the whole world cryeth shame vpon them for their corruptions in doctrine and abominations in liuing yet with them all Sodomiticall filthinesse is holinesse and all truth heresie and many corrupt points of doctrine religion Thirdly it is no flattery for Christians to commend religion or good subiects to like well of good gouernement Which being the case of Sir Francis how is the accused of slattery Finally this patch hath forgotten his Thomas Aquinas who 2. 2. q. 115. art 1. doth define flatterie to be immoderat prayse for hope of gaine Why then doth not the wizard conuince Sir Francis and shew that for gaine he hath falsely and immoderatly praysed the Quéene or some others as he and his consorts vse to commend and extoll the Pope and such as they like and take to be of their faction Likewise fol. 35. he chargeth me to be a famous flatterer But his argument to proue it doth excuse me For it is no flattery to report what Ozorius and Bizarus hath sayd of the Quéene Neither did they say more then is true or speake for hope of reward As for my selfe so farre am I from hope of receiuing of a good fee albeit Parsons obiecteth so much vnto me that I looke for nothing but hatred losse and persecution for defence of truth Parsons himselfe may looke for a Cardinals hat and Bellarmine and Baronius haue gotten Cardinals hats for lying But for vs here be no such rewards proposed Vnlesse therfore he bring better proofes and can shew that we haue praysed the Queene aboue her desert that for hope of gaine his friends wil confesse that he might haue done better to haue chosen some fitter exordium then this false accusation of flattery But the Papists for hope of gaine and preferment haue both immoderatly and immodestly set out the prayses of the Pope and his adherentes as infinite particulars do shew First some call the Pope their Lord and God as the glosse vpon the chap. Cùm inter nonnullos Extr. Ioan 22. de verb. signif credere Dominum Deum nostrum Papā conditorem dictae decretalis sayth the glosse istius non potuisse statuere prout statuit haereticum censeretur Pope Nicholas c. satis dist 96. sayth That the Emperour Constantine called the Pope God Augustine Steuchus in Vallam de donat Const lib. 2. c. 67. likewise alloweth well the name of God giuen to the Pope Audis summum pontificem sayth he à Constantino Deum appellatum habitum pro Deo that is Thou mayst heare the Pope called of Constantine God accompted a God Baldus in l. fin Cod. sent rescind and Decius in c. 1. de constitut and Card. Paris Cons 5. nu 75. say The Pope is a God in earth That is also the saying of Felin in c. ego N. in 1. col in text ibi canonice de iureiurand Others teach That the Pope is Gods Vicegerent in earth c. 1. 2. 3. de transl episc de re iudicat c. ad apostolicae Clem. 1. ibi Card. Papa sayth the Glosse in prooem Clem. id est admirabilis dicitur à Papè quod est interiectio admirantis verè admirabilis So it appeareth he deriueth the Popes title of wonderment Others call the Pope Christs Vicar as if Christ had left him to rule the Church in his stead Bonauenture in breuiloquio calleth the Pope the onely spouse of the Church and Christs vicar generall Panormitan in c. licet and c. venerabilem de electione sayth That Christ and the Pope haue but one consistory and that the Pope can do as it were whatsoeuer Christ can do except sinne Likewise holdeth Hostiensis c. quanto de translat episcop Papa Christus say they faciunt vnum consistorium ita quod excepto peccato potest Papa quasi omnia facere quae potest Deus Nay Panormitan in the chap. venerabilem without qualification sayth Quod possit facere quicquid Deus potest And he alleageth this for a reason alias Christus non fuit diligens pater familiás si non dimisisset in terra aliquem loco sui Gomesius writing vpon the rules of the Popes Chancery sayth That the Pope is a certaine diuine power and sheweth himselfe as a visible God Papa est quoddam numen quasi visibilem quendam Deum prae se ferens Stapleton in his dedicatory Epistle to Gregory the thirtéenth before his Doctrinal principles doeth adore him and call him Supremum numen in terris that is His soueraigne God vpon the earth Hoping percase that his supreme God would looke downe vpon a terrestriall base creature and bestow vpon him some great preferment In praef in lib. de Pon. Rom. Bellarmine doth bestow Christs titles vpon the Pope calling him the corner stone of the church and a stone most precious and approued In his second booke De Pontif. Rom. he titleth him the foundation the head and spouse of the church Caesar Baronius his huge volumes containe most huge and many flatteries of the Popes of Rome the man contrary to all law of story setting forth their praises and concealing their errors and faults It would require a great volume to comprehend all and where so many examples are contained I should diminish his fault if I should set downe but few Simon Begnius a great doer in the conuenticle of Lateran directing his spéech to Leo the tenth Ecce sayth he venit Leo de tribu Iudah And againe Te Leo heatissime saluatorem expectauimus He calleth Pope Leo a lion of the tribe of Iuda and his sauiour Certaine rimes in the Glosse vpon the proeme of the Clementines call him the wonderment of the world Papa stupor mundi And againe say that he is neither God nor man but as it were neuter betweene both Nec Deus es nec homo quasi neuter es inter vtrumque Innocentius the third in cap. solitae de maiorit obed sayth the Pope as farre excelleth the Emperor as the Sunne excelleth the Moone That is as the Glosse doeth there calculate seuentie seauen times He compareth also the Pope to the soule and the Emperour to the bodie Tantū sacerdos praestat regi quantū homo praestat bestiae Quantum Deus praestat sacerdoti tantū sacerdos praestat regi Qui regē anteponit sacerdoti is anteponit creaturam creatori sayth Stanislaus Orichouius in Chimaera That is A priest doth so much excell a king as a man doth excell a beast As much as God is better then a priest so much is a priest better then a king He that preferreth a king before a priest doth preferre a creature before his creator Ioannes de Turrecremata calleth the Pope King of kings In sum de eccles lib. 2. c. 16 and Lord of lords And Herueus will haue him to be a king The glosse and Canonists in c. ad apostolicae de sent re iudicat in 6. hold That the Pope hath power to depose princes and Emperours and this