Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	anoint_v	spirit_n	teach_v	2,134	5	7.1881	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

c. If any shall say that it is necessarie for euery man to the obtaining of remission of sinnes to beleeue certainly and without doubt of their owne infirmitie and indisposition that their sins be forgiuen them be he accursed But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting Fides qua quis firmiter credit certò statuit per Christum sibi remissa esse peccata seque possessurum vitam aeternam nullum habet in Scripturis testimonium imo eisdem aduersatur that is The faith whereby a man doth firmely beleeue and is certainly assured that his sinnes by Christ be forgiuen him and that he shall possesse eternall life hath no testimonie in the Scripture yea is contrarie vnto them Hereupon I conclude by this writers owne reason that the Papists in maintaining this doctrine of doubting teach infidelitie But whereas these Louainian Doctors say that this doctrine of the certaintie of forgiuenes of our sinnes by Christ and of our possession of eternall life is not testified in the Scriptures but contrarie to them how false this is I referre it to be tried by these places here following They that trust in the Lord shall be as mount Sion which cannot be moued but remaineth for euer Being iustified by faith we haue peace towards God through our Lord Iesus Christ by whom also through faith we haue had this accesse vnto his grace wherein wee stand and reioyce vnder the hope of the glorie of God Ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnes with our spirit that we are the children of God Who shall lay any thing to the charge of Gods chosen it is Christ that iustifieth Who shall condemne c. Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword c. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come neither height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation wherein also after ye beleeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance c. Let vs therefore goe with confidence or boldnes vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of neede So God willing more abundantly to shew vnto the heires of promise the stablenes of his counsell bound himself by an oth that by two immutable things wherein it is impossible that God should lie we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs which hope we haue as an ancre of the soule both sure and stedfast and it entreth into that which is within the vaile c. Let vs draw neere with a true hart in assurāce of faith our hearts being pure from an euill conscience and washed in our bodies with pure water let vs keepe the profession of our hope without wauering for he is faithfull that promised Therfore by faith that by grace the promise might be sure to all the seede And he not weake in the faith considered not his owne bodie which was now dead being almost an hundred yeeres old neither the deadnes of Saraes wombe neither did he doubt of the promise of God through vnbeleefe but was strengthened in the faith and gaue glorie to God being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnes Hereunto I will adde to the confuting of this doctrine of doubting two or three sayings of the Fathers Chrysostome saith Spes humana subinde intercidit sperantem pudore afficit Nostra verò eiusmodi non est sed firma immobilis perdurat c. that is The hope that is had in man sundrie times falleth away and shameth him that hopeth but our hope is not such but abideth firme and vnmoueable Augustine saith Gaudium ergo nostrum fratres nondum est in●e sed iam in spe Spes autem nostra tam certa est quasi iam res perfecta sit 1. Our ioy O brethrē is not as yet in possession but in hope And our hope is so certaine as though the thing were alreadie done Bernard saith Ergo aut dixi fides ambiguum non habet aut si habet fides non est sed opinio Faith hath no doubting or if it haue it is not faith but an opinion Hereby the indifferent reader may see both how false this desperate doctrine of doubting is against the which Ambrosus Catherinus an Archbishop a great doer in the Councell of Trent did earnestly write and also that the Papists by this principle of their doctrine teach infidelitie And withall let him consider whether is a more true godly and comfortable doctrine to beleeue by faith our saluation or to be vncertaine and to doubt therof as they teach But now let vs see how S. Paul exhorteth vs as this man saith to doubt of our saluation He saith Cum timore tremore salutem vestram operamini which is thus translated With feare and trembling worke your saluation This text was alleadged by hearesay and not by sight For this worthie writer who so highly thinketh of himselfe and so greatly disdaineth others quoteth in the margent 1. Cor. 2. whereas it is not in that chapter nor in all that Epistle but it is Philip. 2. 12. But the fault hereof will be laid vpon the Printer Yet that the Printer should so much erre and set 1. Cor. 2. for Philip. 2. it is not likely And that this error is not of the Printer but of this mans fine memorie it may hereby appeare y t it is not in the vulgar editiō which they both do and are bound to follow cum timore but cum metu Hereby the reader may see with what care these men alleage the Scriptures not looking vpon the words nor considering the simple sense and meaning but snatching at the words and wresting them contrarie to the purpose and meaning of the Apostle Whose intent is not to teach the Philippians that they be saued by their workes which is contrarie to his doctrine in many other places but to disswade them from carelesse securitie and to exhort them to walke in good workes and to runne on the race of their life in the feare of God vntil they

translators which he seeketh so much to discredite As for Gregorie Martines pregnant proofes in his discouerie they belong agoe effectually and learnedly confuted by D. Fulke to this day stand vndefended And therefore vntil you haue answered the same you may be ashamed to brag of his pregnant proofs which were so weak and cauils so greate many that he rather discouered his owne folly then discredited our translators What Master Broughton writeth concerning our translation I doe not know neither do I greatly care yet this I say although that our translations were made in the feare of God to profit Gods Church and people according to the measure of the grace of God bestowed vpon the laborers in that holy worke be voyd of wilful corruptions either for doctrine or manners yet I do not thinke them to be voyd of imperfections in respect of proprietie of words and phrases wherein they may be some what reformed and amended And hard it is to haue a translation so exact and perfit but that some such imperfectnes may be in it which yet be not repugnant either to holy doctrine or good life And for asmuch as this man of malice would faine if he could discredit our translations and cause the Reader to doubt of the truth of them I will shew not onely the good Christian but also the Romish Catholike that hath vnderstanding of the Latine tongue how he may discerne and know the truth and faithfulnesse of our translations and so not to rely vpon the credit of our Ministers There is a Latine translation of the old Testament made from the Hebrew very well and learnedly by Sanctos Pagninus an Italian and a dominicke Frier a man excellently learned in the Hebrew tongue for I will giue him and his worke their due and deserued praise and commendation and not doe as this libiller and his fellowes vse to doe who of enuie and malice wherewith their harts be infected and possessed cannot giue a good word to any thing we doe though it be neuer so good and godly This translation he did dedicate to Pope Clemens the seuenth Let the Reader compare our translations especially of the latter editions with the said translation and see whether in any substantiall matter of faith and life he can finde any corruptions and any great and notorious dissensions from the same And the like I may say of Erasmus translation of the new Testament dedicated to Pope Leo the tenth and allowed by him Let I say the Reader compare our translations with these and although he may finde some difference in words and phrases yet in matters of substance which concerne either the doctrine of faith or precepts of good life I am sure he shall finde a goodly and godly harmonie and agreement to his comfort and contentation And lastly I wil offer to this challenger who offereth challenge of disputation with vs and to al his partakers that for one fault of moment or weight that they shal finde in our translations especially as I said of the latter editions wherein they differ from the originall fountaines of the Hebrew and Greeke I will vndertake to finde fixe yea ten greater and fouler in that vulgar Latine translation which the councell of Trident hath most absurdly confirmed and made authentical And therefore let neither the godly Christian Reader nor the seduced Catholike be disswaded from reading of our translations nor doubt of the truth of them But this hath been in all ages the drift of the Diuell to secke to discredite and diffame those godly men that haue labored in Gods vineyard and haue indeuored to translate his holy word to the comfort and saluation of his elect and chosen people How Saint Hierome of old and Erasmus of late were vsed I haue elsewhere shewed So this cauiller dealeth now with that blessed man of God and constant Martyr of Iesus Christ Master Tindall who as he did patiently and constantly beare and abide their furious crueltie and confirmed the truth of God which he had taught with the shedding of his bloud in flaming fire so he needeth not my defence Who was a man of such mortification and godly life that I haue knowne some of great credite and authoritie that knew him and liued with him at Antwerpe that would say of him that if a man could be like God it was Tindall I doubt not but he was indued with much more godlines then a hundreth of your Popes whom their owne friends and fauorers call for their horrible wickednes Monstra Portenta Monsters of mankinde But he that iustifieth the wicked and he that condemneth the innocent euen they both are abomination to God That all men may erre we doe confesse Omnis homo Mendax that is all men be liers and generall councels which consist of men may erre and haue erred we doe not doubt But of this it shall be impertinent to speake at this present I will onely now retort your argument vpon you Whosoeuer relyeth his faith vpon man hath no faith but all English papists that vnderstand not the Hebrew Greeke and Latine and reade the Remish translation rely their faith vpon man videl the translator of that Testament ergo all such English papists haue no faith The like may be said of them that reade the Latine which rely their faith vpon the councell of Trent who were men Againe whosoeuer relyeth his faith vpon man hath no faith all papists rely their faith vpon the Pope who I trow is a man ergo all papists haue no faith And this shall suffice for answere to your third article The Pamphlet The Protestants know not what they beleeue 4. Article THe Protestants know not what they beleeue nor why they beleeue that they know not why they beleeue I haue shewed before For that the ground of their beleefe is not the authoritie of Scripture of councels of Doctors nor of the Church but their owne fancie And that they know not what they beleeue is manifest because they haue no rule whereby to know what is matter of faith and what is not Some will limit their beleefe to their creede saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that we ought to beleeue that the Scripture is the word of God that baptisme is a Sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others deny some articles of their creed also for the Protestants deny three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holy Catholike Church the which in very deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which we are bound

of truth concerning religion and saluation We haue learned and godly Bishops and Pastors to teach the truth of Gods word to confute both by preaching and writing errors and heresies And we haue Synodes although not generall yet prouinciall wherein controuersies may be decided and heresies condemned as heretofore the truth hath beene maintained and heresies confuted and confounded in some prouinciall Councels as that called Gangrense and some other Africane Councels as well as they haue beene in some generall I would faine know of you what other and better meanes the Church of God had for the space of three hundred yeeres after Christs in carnation then these to determine controuersies and abolish heresies Generall Councels they had not before Constantines time which therefore your fellow Papist Fighius counteth to haue been an inuention of his but your great Rabbin Rob. Bellarmine therein controlleth him and saith it is false So well these men be setled in vnitie of beleefe And to your great Master of Rome whom you now would make the Oracle of the world there was before that time but small respect and regard had as your owne Pope Pius 2. in these words confesseth Ante Concilium Nicenum sibi quisque viuebat ad Romanam Ecclesiam paruus habebatur respectus i. Before the Councel of Nice euery one liued to himselfe and there was small regard had to the Church of Rome Shew vs therefore what meanes the Churches of God then had for maintenance of vnitie of faith which we want You say that Christ willed vs to heare his Church if we would not be accounted for Ethnicks and Publicanes The which place your said Rob. Bellarmine Reader full wisely alleageth to proue the Pope and his Councel to be the supreme Iudge of controuersies As though our Sauiour Christ there spake of deciding of controuersies in doctrine or of expounding the Scriptures or by the Church meant the Pope and his Councel and that euery man against whom his brother trespasseth must goe to the Pope and his Councel to make his complaint These be vanities and follies which nullo impellente ruunt and neede no confutation You further alleage out of Ioh. 14. 17. that Christ promised vnto the Church the assistance of the holy Ghost where by the Church you meane the Pope and his Councell as your Master Bellarmine hath taught you who writeth vs Sed hîc in genere dicimus iudicem veri sensus Scripturae omnium controuersiarum esse ecclesiam id est Pontificem cum concilio in quo omnes Catholici conueniunt that is Wee generally say that the Church is the iudge of the true sense of the Scripture and of all controuersies that is to say The Pope with the Councel wherein all Catholikes doe assemble or rather dissemble together But our Sauiour Christ made this promise to his disciples saying I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you This promise pertaineth not to all the successors of the Apostles but to all them that truly feare God and beleeue and obey the holy doctrine which Christ deliuered to his Disciples and which they preached the which when you shall soundly proue that your Popes Councels do then we wil grant that this promise of Christ belongeth to them In the meane time wee will follow Chrysostomes good counsell Si videris aliquem Euangelica repetentem profecto spiritum sanctum habet Venidt enins spiritus sanctus vt recordari vos faciat eorum quae docui Si quis igitur corum qui dicuntur habere spiritum sanctum dicat aliquid a scipso non ex Euangeliji non crodite meam doctrinam sequimini that is If thou see any man speaking out of the Gospell surely he hath the holy Ghost For the holy Ghost shal come to put you in remembrance of those things which I haue taught you If therefore any of them which are said to haue the holy Ghost doe speake any thing of himselfe and not out of the Gospels beleeue him not but follow my doctrine Whereas you say that you beleeue certainly that the Church cannot erre that the generall Councels cannot deliuer false doctrine c. I answere that you foolishly begge that which is in question For as wee acknowledge Councels assembled of godlie learned and modest men which simply seeke the glorie of God and the profit of his Church are good meanes to suppresse errors and heresies and to abolish abuses and enormities so to affirme that generall Councels cannot erre or deliuer false doctrine is most false absurd as by many both reasons and examples might be prooued But for shortnes sake I will touch but a few examples The councell of foure hundred Priests of Israel erred and Santan was a false spirit in the mouth of them all to the destruction of Achab that cursed king of Israel The councell of the Priests of Iuda erred in cōdemning Iesus Christ to death The Councell of the high Priest and other Priests Rulers Elders and Scribes erred in forbidding Christs disciples to speake or teach in the name of Iesus The councel of Neocaesarea erred in iudging hardly falsly of second marriages which Gods word alloweth Rom. 7. 3. 1. Cor. 7. 39. the words of the Councell be these Presbyterum conuiuio secundarum nuptiarum interesse non debere maxime cum praecipiatur secundis nuptijs poenitentiam tribuere that is A priest ought not to be present at the feast of second mariages especially because he is commanded to appoint penance to second mariages This Councell although it were prouinciall was confirmed by Pope Leo the fourth as appeareth by Gratian and the Papists hold that prouinciall councels confirmed by the Pope cannot erre The Councell of Ariminum wherein were assembled aboue foure hundred Bishops horribly erred in maintaining the blasphemous doctrine of Arius The like did the Councels of Millaine Seleucia and of Tyrus The second Councell of Ephesus erred and maintained the false doctrine of Eutyches These Councels the Papists confesse to haue erred and why because they were not allowed and confirmed by the Bishop of Rome A simple and shamelesse shift as though the Bishop of Rome had in those daies power either to call or confirme Councels any more then the other Patriarks had In that second Councel of Nice most vnlike vnto the first not only the wicked worshipping of Images was allowed and the Scriptures for the confirmation thereof most shamefully abused and detorted as appeareth by the said corrupt councell and Caluin and Mart. Chemnicius haue largely shewed but also in the same was decreed that the Angels haue bodies and that the soule of man is corporall and therefore they may bee

in his elect and chosen people doe by his holy spirit regenerate them by lightning their blind reason and reforming their wicked wils This we proue by these places of Scripture here following The Lord saw that the wickednes of man was great vpon the earth and all the imaginations of the thoughts of his heart were euill continually And that the imagination of mans heart is euill from his youth Flesh and bloud hath not reueiled it vnto thee but my Father which is in Heauen That light shined in the darkenes and the darkenes comprehended it not Which are borne not of bloud nor of the will of the flesh but of God Except a man be borne againe he cannot see the kingdome of God That which is borne of the flesh is flesh and that which is borne of the spirit is spirit A man can receiue nothing except it be giuen him from Heauen No man can come to me except the Father which hath sent me draw him Therefore I said vnto you that no man can come vnto me except it be giuen vnto him of my Father Without me ye can doe nothing The wisdome of the flesh is death The wisedome of the flesh is enmitie against God The naturall man perceiueth not the things of the spirit of God for they are foolishnes to him neither can he know them because they are spiritually discerned What hast thou that thou hast not receiued No man can say that Iesus is the Lord but by the holy Ghost By the grace of God I am that I am Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God It is God that worketh in you both the will and the deede euen of his good will and pleasure The God of peace make you perfit in all good workes to doe his will working in you that which is pleasant in his sight through Iesus Christ our Lord. Whosoeuer committeth sinne is the seruant of sinne If the sonne shall make you free ye shall be free indeede By these sayings let the Christian reader consider of what value and force our wit and will is in heauenly matters vntill the one bee lightened and the other reformed by Gods grace and spirit Hereunto I will adde a few places of the ancient Fathers Saint Augustine saith Quid boni operari potest perditus nisi quantum fuerit perditione liberatus Nunquid libero voluntatis arbitrio hoc absit Nam libero arbitrio male vtens homo se perdidit ipsum Sicut enim qui se occidit c. that is What good can he that is lost doe but in as much as he is deliuered from perdition Can he be restored by his free will God forbid For man vsing ill his free will lost both himselfe and it also For as one killing himselfe doth kill himselfe whilest he liueth but hauing killed himselfe doth not liue nor can raise and restore himselfe being dead so when man sinned by his free will sinne hauing gotten victorie his free will was lost Againe Quid tantum de naturae possibilitate praesumis vulnerata sauciata vexata perdita est vera confessione non falsa defensione opus habet Gratia ergo dei non qua instituatur sed qua restituatur quaeratur that is What dost thou presume so much of the power of nature it is wounded maymed vexed and lost it hath neede of a true confession not of a false defence Therefore the grace of God not whereby the will is ordained but whereby it is restored is to be sought Many such other sayings he hath in his workes against the Pelagians which I omit But this man saith that man may dispose and prepare his soule to receiue Gods grace and this he proueth not by Scripture but I will not say Assedly by the similitude of a sicke Asse that cannot dispose nor prepare himselfe to seeke for his medicine By this diuinitie men preuent Gods grace and it doth not preuent them men first seeke God and not God them For answere whereof I would aske this man whether it be not with all the of spring of Adam as it was with Adam himselfe after his fall Now whether did Adam seeke God first or God him the Scripture saith that God called vpon Adam and that he was so farre from seeking God that he and his wife hid themselues from the presence of the Lord God So that if God in mercie had not sought them and called vpon them it seemeth that they had neuer sought nor called vpon God And euen so it is with all his posteritie as our Sauiour sheweth by the lost sheepe whom the Shepheard seeketh and bringeth home the sheepe nothing disposing nor preparing it selfe to seeke to the Shepheard or to returne to the fould So God saith I was found of them that sought me not Did Peter repent vntill Christ had looked on him and the Cock had crowed What disposition and preparation was in Paul to seeke the grace of Christ Therefore I may truly say that as Lazarus prepared himself being dead in graue to be raised vp by Iesus Christ so doe men dead in sinne dispose and prepare themselues to receiue the medicine of Gods grace Saint Paul saith God which is rich in mercie through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ by whose grace ye are saued To this doctrine the auncient Fathers beare witnes Saint Augustine saith Vt totum Deo detur qui hominis voluntatem bonam praeparat adiuuādam adiuuat praeparatam that is All is to be giuen to God who both prepareth the good will of man to be helped and helpeth it being prepared Againe Nolentem praeuenit vt velit volentem subsequitur ne frustra velit that is God preuenteth him that is not willing that he may be willing and he followeth him that is willing that he may not will in vaine Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God and by the testimonies of the most learned Fathers then without blasphemie it cannot be said to tend vnto loosenes of life or carnall libertie it teacheth vs both true humilitie in acknowledging our owne miserie and wants and to attribute all to Gods grace and mercie and to arrogate nothing to our selues and doth it tend to carnall libertie and careles securitie We are both to exhort others and also to stirre vp our selues to feare and serue God in holines of life And yet we must acknowledge that God worketh those things in vs whereto he exhorteth vs. And therefore the same spirit that saith Turne vnto me with all your hearts saith also Turne vs O Lord and we shall be turned He that saith Make you a new heart and a new