Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	tradition_n	2,130	5	9.1915	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18250	The firme foundation of Catholike religion, against the bottomles pitt of heresies wherin is shewed that only Catholiks shalbe saued, & that all heretikes of what sect so euer are excluded from the kingdome of heauen. Compyled by Iohn Caumont of Champany: and translated out of French into English, by Iohn Pauncefote the elder Esquyre, in the tyme of his banishement.; Du firmament des catholiques, contre l'abisme des heretiques. English.	Caumont, Jean de.; Pauncefote, John.	1591 (1591)	STC 4868; ESTC S104922	55,372	122

spirit and not seing but of his light and who so euer kepeth not this vnitie he kepeth not the law of God he hath no faith and he can neyther haue the life nor the saluation of Iesus Christ It is S. Paul him Ephes 4. self that teacheth this Sacramēt of the vnitie of faith in the vniuersalitie of the Church as there is not saith he but one sole God lord father of all so there is but one faith one hope one trust one bodie one spirit the head of which bodie is the sonne of God Iesus Christ who being him self the spring of lyfe euerlasting doth inspire lyfe to all the bodie doth furnish it dayly with strength by his holy spirit Whosoeuer is not a member of that bodie can not take lyfe of the spirit of Iesus Christ he is a straunger he is prophaned he is an enemie he is dead drye and wythered without moysture of all diuine grace and that no part of the promises and rewards of Iesus Christ he is the braunche Iohan. 11. cut from the true stocke appointed to the fyer to be burned If any of those which were out of the Arcke of Noe vvere saued those also shal be saued which are founde out of the Arke of the Church If the riuer cut from his spring dryeth not vp if the braunche diuided from the tree can bear fruit if the member cut from the bodie can take lyfe of the same bodie then also the man that is diuided and cut from the Church shal liue of Iesus Christ He can not haue God for his father which wil not haue the Church for his mother and he can not be vnited with God which is not vnited with the Church At the same instant that man doth separat him self frō the Church he dyeth from Iesus Christe and leeseth the grace of the holy Ghost For euen as the vniuersal sensible light is tyed to the bodie of the sunne which doth spread and distribute it to all the world in the absence wherof there is nothing but darknes euen so al grace of reconciliation to God was annexed to the bodie of Iesus Christ yea to this bodie of his which dayly groweth by increase of the chosen preordinate to lyfe euerlasting which is the bodie of the Church which he doth gather together taking out from the heape of mankynd al men of good wyl which haue bene are and shal be to the end of the world out of which bodie there is but the wrath and malediction of God Search where you wil out of this Church you shall fynde nothing but death To be short he which is not in the Church hath no God he hath his owne proper iudgement his phantasie and his owne presumption for his God he maketh him selfe an Idol doth worship only his owne imagination in place of God If such a man calleth him self a Christian that is as the deuil often sayth he is Christ and if he be kylled for his heresie that is no martirdom bur the reward of his heresie which is not yet al purged by his owne death Dying he goeth to yeld and ioyne him self eternally to the darkenes which he hath worshiped and to his head which is the deuil There is no martirdom nor death pretious before God but in the catholique Church in the which only is the grace of the Gospel of Iesus Christ the which only she doth preach in sinceritie and truth and without any hazard or possibilitie to erre because she taketh her direction of the holy Ghost of the tradition of the Apostles and of the holy scriptures together which be the three grounds set downe by the holy scripture it self the which doth shew that not shee only buyldeth vp the Churche but is also holpen of the traditions of the liuely voyce of the Apostles to the which she often tymes referreth men Kepe sayeth S. Paul the traditions 2. Thess 2. Tenete traditiones quas didicistis siue per sermonē siue per epistolā nostrā Act. 15. 16 which you haue learned of me be it by woord or by our epistle and it is written in the Actes of the Apostles that in al places whear S. Paule passed by he recommended to the Churches to kepe the ordinances of the Apostles and of the elders which were things not written When the Apostles had planted the Gospel they did not say al things at one time nor in one howre nor wrote al that they sayed but according as occasion was giuen they planted their doctrine so that the holy scripture which we haue of the Apostles and of the Euangelists is not so muche a full doctrine of faith as a witnes of the faith that they preached Now if wee will goe higher the law of Moyses cōsisted no lesse in tradition than in writting and not only the sense but the letter and text thereof was to be learned by tradition For they had the scriptures in maner but by half the pointing beeing not yet put to the hebrew text But the holy Ghost alwayes hath in formed the Church of the true traditions and the true sense of the scripture in such sorte as the Church and the holy scripture are so linked together that they both be as an indissoluble cheyne of golde The Church is not aboue the scripture but the authoritie of the Church doth shew the true scripture And when the Church hath need of wholsome information she doth goe to the scriprure and if there be any darknes in the scripture the holy Ghoste is giuen to the Church for to interpret the same Euen so in the olde law in al difficulties that rose the law of Moyses ordained that they should goe to the hygh priest for the tyme being and that they Deut. 17. Malach. 2. should folow his verdit not turnyng either to the right syde or the left vpon paine of death The Prophets also sent them thether and in the Gospel it self our sauiour commaundeth that if any obey not the Church Matt. 18. he be degraded from the name of Christian and holden for an Eathnike let no man now seeke excuses in a corner God hath appointed at al tymes the priests of the Church present to iudge the present controuersies and willeth that men should repayre vnto them his holy spirit assisteth them to that end He hath not promised vs in them more then in other men example of holynes but he hath promised vs by them the Oracles of his truthe Oh that al those that do erre in faith did know the vertue of the name Catholique and the horror of the name heretike how the Catholique in his faith doeth renounce his own reason his own iudgemēt his vnderstanding his wil and all his senses for to hearken simplie and absolutely vnto that that the Church doth teache how on the cōtrarie side the heretike doth groūde builde his fayth vpon his owne iudgement They should knowe that the name Catholique is a name of

throwgh the world doe not stumble against de litle stone but against the moūtaine Esaie expressely fortold that the Church Esa 2. 54. 66. shal be as a mountaine manifestly lifted vp aboue the mountaines whervnto all nations Matt. 5. shall resort vvhich our Sauiour him selfe confirmed saying that his Church is a citie set on a montaine which can not be hidden what shal I say more sayth S. Augustin the Churche is shee not manifest doe not we shew it with our fingar and those that doe not see so great a mountaine be they not blinde which against the shining candle put in a candelsticke do shut theyr eyes S. Bernard writeth elegātly hereof against the heretikes of his time the stone cutt without the hand is becomme the mountaine filling the vvorlde and thincke you saith he that it is within your dennes this is to calūniat al the vniuersal vvorld Thou maiest easily see the citie sett vpon a mountaine the Church catholique which can not be hiddē Moreouer S. Augustin saith that by Gods prouidence it Aug. in psal 101. hath bene so disposed that the testimonies of Iesus Christ are obscure in the olde prophets but those of the church are manifest to the end that men should haue recourse to the Church for coūseil to learne of hir their saluation And he saith forther that the Church sithens the Apostles time hath not only not lost any part of her light but also hath alwayes augmented the same still proceeding and encreasyng as the new moone from smal light to a greater If any one saith he doe not perceiue the moone in the first point of hir increasing one might excuse the vveakenes of his eyes but he that doth not perceiue the same in her fulnes that man is starke blinde From the tyme of the Apostles vvhen the Church did not shew as yet very much hir face vpon the arth simple men were deceiued by false teachers saying here is the Church here is Christ vvounding as it vvere in the dark of the moon simple and plain meaning folke but now how blinde is he that erreth in the ful moone Pope Leo the S. Leo. first S. Hilaire and other auncients vvhich liued in the mayn course of mightie heresies S. Hilarie doe vvitnes that the Church vvas neuer darkenid sithens the Apostles by the infectiō of heresies The Church say they may be diminished in the Globe of multitude of children but not in light and clearnes much lesse by the persecutions of tyrannes for as sayeth Tertullian the bloud of Christians is the seed of the Church and euerie martyr is as the grayne of wheate falling on the earthe which bringeth foorth manye Poore Cicero Cic. l. 2. q. Ac. searching the soueraigne God complaineth saying by the dissention of philosophers vve are constrained to be ignorant of our Lord and can not know vvhich is he that vve ought to worship for Lord and gouerner of the world This can not besayd of the Church the contradictions which heretikes doe make against her doe not darken her but make her rather better knowne and as Vincentius Lyrinensis sayth Vinc. Lyr. doe scoure her and make her brighter geuing occasion to catholikes to vnderstand cleerlie and feruentlie that vvhich before they beleued couertly and coldly And it is certeī that the Church had more knowleige of God in some certein articles in the tyme of S. Augustin then in other tymes before and in the tyme of S. Bernard then in the tyme of S. Augustin and at this day more then she had since the tyme of the Apostles so that ther is now none that seeth not cleerly in the light of the Church except those vvhose eyes satan hath put out and vvhich are willingly blynde sith all now doe know vvhere is the cheire of S. Peter the Church Catholike Apostolique and Romain which hath the name of Catholike the succession of Bishoppes sithens S. Peter to this day the consent of people and nations and many other wel knowen markes whiche do distingwishe the same from all false religion of panims of Iewes and of heretikes and doth make it sufficiently euident that none can be excused neither those which refuse to ioyne vnto her nor those that do depart from her I wil not here sett downe all the markes of the true Church as if this present treatice were to that end but I shal touche only some few TWELVE MARCKES OF the true Church THe first marke of the true Church is the name Catholike which although all heretikes would pretend to be theirs yet neuer could they obthain thus much sayth S. Augustin S. August lib. cont epi. fund c. 4. that if a Panime demaunded of an heretike the place where the Catholikes doe assemble them selues he durst not shew his owne Sinagogue And S. Ciril sayth if thou goest in a Cyril cat 18. citie doe not aske vvhere is the Church nor where the house of GOD is for the heretikes say that they haue the Church and the howse of god but aske where is the Catholike Church for that name Catholike is proper to the holy Church mother of vs all that are of right beleif and an heretyke vvould be mocked and laughed at to shew his Churche for the catholike Pacianus hath treated of this point expressely where he saith Christian is my name Catholike is my surname that doeth name me this maketh me knowne the name catholike is not deriued of any one man it doth not sound any thing of an heretike it is not referred to any particullar Authour it agreeth to the principal head body of that tree vvhose braunches beinge cutt of are the sectes of heretikes but the tree it selfe liueth mainteined by his roote and cōtineweth alwaye the same vvhich is all one whole body and called Catholike but euerie heresie taketh the name of some one which is the authour therof where vpon S. Athanasius ●than serm ●●●nt Arria against the Arrians sayth Christian people neuer tooke their names of their Bishoppe no we are christians and so named not of the Apostles them selues but of our lord in whome we haue beleued by the voice of Bishoppes and Apostles Those which haue taken their faith of others are by good right surnamed from the cheefe of their heresie Lactantius sayth the only Catholike ●ct li. 4. c. 3. Church is that which keepeth the true worshippe of God this is the fountein of trueth the house of faith the temple of God in whom if any do not enter or from whom if any doth depart he cutteth him self of from hope of lyfe and of euerlasting saluation but euerie sect of heretikes doth pretend that the catholike Church is on ther syde how be it bearing the names of Marcionites or Arrians they are no more Christians they haue lost their name christian in taking straunge names of men Likewise Iustine the martyr S. Ireneus S. Iohn S. Chrys h● 33 in act Apost Iust mar contriph S.

for the reuerence of their priesthood ought Optatus to be as Melchisedech without father vvithout mother vvithout genealogie Hebr. 7. kinges of peace and of Iustice that is to say all spiritual al pure all holie vvithout fleashelie affection as if they vvere descended from heauen not subiect to the passions of men yf they be not such if thei preach the good and do the euill they be like the carpenters of the arke of Noe which taking no care to saue them selues did not enter therin or like the candle vvhich giueth light to others and consumeth it self or as the markes which shew the vvay and sturre not from theyr place Noe did not cast him self in to the water because of the vncleanes of the beastes vvhich weare in the arke so vve must not depart from the Church for the vices of men If a sike man should refuse the remedie of a Phisition for that the phisition him self is subict to the like disease he were misaduised The grace of the Sacramentes is not of lesse force for the euill life of a priest and the diuinitie can not be impeached by the corruption of persons If the beames of the sunne do not defile them selues passing by vncleane places much lesse doe the Sacramentes of god wich be remedies purging al cōtagions A man must neuer ground his religion vpon the perfection of creatures for that vvere idolatrie It is vpon the vvord of God that he must make his foundation And I vvill say more that it vvas expedient for vs to haue for our pastors men taken from among men which be of fles he and blood as vve are weake and vnperfect as wee and can haue compssion on vs for to distribute the Sacraments according as our weaknes doth require If God had giuen vs Angels for pastors they would haue required too great perfections of vs. God hath giuen to priestes the ministerie of his giftes It is of priestes that our Sauiour doth say as thow hast sent me to the worlde sol I haue sent them into the world I haue giuen them thy word and I do not praie onlie for them but for those which shall beleue in me by their word How contemptible so euer the person of the priest be I consider God in him and not the man and honoring the contemptible man in that he is the vicar of God I honour God more than if I honored a holie man which were perfect because I doe it not for any other respect than for the loue of God where as in holie men it is the holines of life the prerogatiue of vertues which maketh them venerable To be short we must not onlie receiue Iesus Christ in his own person but we also must receiue the holie Ghost in his Church As Iesus Christ is the head so the holie Ghost is the soule of the Churche and the chaire of Iesus Christ shall not haue lesse priuileige than that of Moises From Moises vnto the Messias the Sinagogue alwayes taught the truth so the chaire of Messias shal teach the truth to the end of the world The grace of the chaire is of that force that the same doth constraine those to say wel which do not wel but manie in that chaire do the one the other For conclusiō of this marke Among Catholikes there be good people all may be such but among heretikes there be none good nor none can be The tenth marke is the gloire of mirakles which be diuine operations surmounting Exod. 4. Math. 10. Ioh. 15. Mar. vlt. Haebr 2. Aug. li. de vti ●red 22. de c●uit Dei c. 8. Tert. l. de praes the habilitie of all creatures as to raise the dead to make the blind to see to helpe the lame and to cure diseases which are naturalie incurable And this marke is necessarie for to persuade a new faith or an extraordinarie sending euen according as the scripture and all the fathers doe teach But neuer were there true miracles in the worlde but among the Iewes and the Catholikes The Iewes haue not had anie sithens Iesus Christ The Mahometists haue neuer made anie Mahomet sayth in the Alcoran that the miracles haue bene giuen to Iesus Christ and the sword to him The Panimes also neuer wrought any true miracles Those wich they report touching an oxe and an Image vvhich did speake water caried in a siue by a vestal virgin a rasor that did cut a whetstone and Tit. Liuius Cicero Val. Max. such like be al light toyes tending not to the vinification or bettering of anie creature but be secret trickes which the deuils might easilie doe for to amaze and to maintein the folies of Paganisme But true and liuelie miracles bringing sound counfort to men neuer Sathan nor his angels nor the false prophets nor the Panimes nor the heretikes Suetonius Corn. Tacitus haue euer done any Those that SVETONIVS and TACITVS haue written of Vespasian that he did make one that was blinde to see with his spitle and heale one that was lame and an other that had a drie hande those be the miracles of Iesus christe which those prophane persons wold rob him of for to attribute them to their Empereur and they them selues discouer their theft by their owne writtings TACITVS doth write that the saide blind man sayd to Vespasian that he had in reuelation of the God Serapis to come to him Now the Panimes which had not yet hearde then of IESVS Christ did thinke that the Christians did worship Serapis as it doth appeare an epistle of the Empereur Adrian to Seruianus consul as apeareth in Vopiscus where he sayth that in the towne of Alexandria they that worshippe Serapis were Christians whereby one may see that the Author of the healing of that blind was the God of the christiās The cause of the error in the name Serapis cometh of that that thē throughout al the world men talked of the miracles that Iesus Christ and his Apostles had done in Iurie and the countres round about and did not declare them according to the pure truth as cōmonlie things which be done in countries fer of be disguised and altered by them vvhich report them the Panimes at al times haue bene rashe folishe to iudge of things to them vnknowen giuing for historie that vvhich they did imagin according to their darknes as it appeareth euen by the scripture it self Euen so the Siriās being ouercome by the Iewes said that the God of the Iewes vvas the God of Mountanes and 3. Reg. 20. 4. Reg. 18. that they must intrappe him in the valleis Euen so Rapsaces did iudge that Ezechias had destroied the aultars of the God of the Iewes whē he destroyed the idols Likerwise the Licaonians did call Barnabas Iupiter S. Paul Mercurie for that he was the cheef speaker In like manner the Panimes in the time of Act. 14. the Apostles vnderstanding that the Christians did vvorship Iesus Christ