Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	authority_n	church_n	pillar_n	1,970	5	10.4442	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03334	The first motiue of T.H. Maister of Arts, and lately minister, to suspect the integrity of his religion which was detection of falsehood in D. Humfrey, D. Field, & other learned protestants, touching the question of purgatory, and prayer for the dead. VVith his particular considerations perswading him to embrace the Catholick doctrine in theis, and other points. An appendix intituled, try before you trust. Wherein some notable vntruths of D. Field, and D. Morton are discouered.	Higgons, Theophilus, 1578?-1659.	1609 (1609)	STC 13454; ESTC S104083	165,029	276

and I know not where they haue placed hir They can not assigne vnto me any persons time or place wherein their Synagogue had a resplendent face and a laudable dilatation §. 2. The SECOND Consideration touching a visible Church free from any damnable errour The Protestants loosenesse and confusion in their description of the Church 1. I Considered Secondly that this VISIBLE Church can neuer be taynted vniuersally with any errour and specially if it be such as either expressly or implicitely indangereth the principles of saluation for in matters of the necessity of saith she is freed from the possibility of errour 2. Hence it is that i Part. 4. de Vnit. Grac. Considerat 6. Iohn Gerson a man highly * See afterward c. 3. § 3. num 4. c. aduanced by D. Field prescribeth this ensuing obseruation as an infallible rule VVhatsoeuer is determined by the Pope of Rome together with his generall Councell of the Church in matters appertayning vnto faith that is vndoubtedly true and to be receiued of all the world For this consideration is founded in the articles of our faith VVe belieue that there is an HOLY CATHOLIQVE CHVRCH which is exempted from errour in hir faith c. 3. As this position was credible with me for the Authours sake and he vpon D. Fields singular commendation so I was induced farther and more strongly perswaded to intertayn it by the certayn warrant of him who is TRVTH it self and promised his Spirit vnto the holy Apostles with assurance Io. 16.13 that he should lead them into all Truth 4. In quality it is Truth without errour In quantity it is All truth necessary and expedient for them or vs in this peregrinant estate For as this promise belonged then particularly vnto each Apostle so it belongeth now generally vnto the whole Church which being taken either in hir latitude as she is diffused ouer the world or in hir representation as she is collected into a lawfull Synod is priuiledged from errour in hir doctrinall determinations 5. And this was clearely imported vnto me in a sentence of S. 1. Timoth. 3.15 Paull vnto his beloued Timothy whom he instructed how he should behaue himself in the house of God which is the ground and PILLAR OF TRVTH 6. For howsoeuer it pleaseth D. k Pag. 199. The church of Ephesus hath erred damnably in faith Field to elude the grauity and power of this Scripture by restrayning the Apostles sense therein particularly vnto the Church of Ephesus which was committed vnto the Episcopall care of Timothy yet as many reasons did preuayle with me to reiect his exposition so I preferred the authority of S. l Comment●r ibid Ambrose saying that VVhereas the whole world is Gods the Church is sayd to be his howse of which vniuersall Church Damasus the Pope is Rectour at this day This Vniuersall Church is the Pillar of truth sustayning the edifice of faith 7. Herevpon l Prascripe cap. 28. Tertullian deriding the hereticks of his time esteemeth it a base and grosse conceipt in any man to suppose that the holy Ghost who was asked of the Father and sent by the Sonne to be the Teacher of TRVTH should neglect that office vnto which he was designed and that he should permitt the Church to vnderstand the Scriptures otherwise then he spake by the mouth of the Apostles And farther Is it probable saieth he that so many and so great Churches if they did erre should erre thus conformably into the same faith VARIASSE debuerat ERROR doctrinae Ecclesiarum Caeterùm quod apud multos VNVM inuenitur non est erratum sed TRADITVM Errour bringeth variety but where vnity is there is the truth Thus the Churches are many in number but one in faith diuided in place but ioyned in opinion 8. Mine earnest meditation in this point taught me to lament the confusion of our Protestants admitting innumerable sectaries into our vast and incongruous Church Fox in Act. Mon. See the 3. Conuers of Englād which is a very Chimaera thrust together and fashioned in specificall disproportions But this was our necessity hard necessity and not our choyce to make such a pitifull delineation of our Church For whereas we had not any certayn succession to deriue hir descent and petigree from the Ancients we were compelled in this respect to deale liberally like good fellowes and take sondry hereticks with incompatible factions into our society least by the same reason for which we exclude others we should exclude our selues also from the communion of the Church pag. 137. 9. Hence it is that D. Field laying the fundation of his Babell feareth not to say that the Churches of Russia Armenia Syria AEthiopia Greece c. are and continue parts of the TRVE CATHOLICK CHVRCH A position manifestly repugnant vnto Reason and Authority Vnto reason for if truth of doctrine be a Note of the Church as we defend how is that a true Catholick Church which impugneth the truth and how is that one Church which is distracted into many faiths Vnto authority for S. * de haeres in perorat See the 3. conuers of England Part. 2. chap. 10. num 10.15.16.17 c. Augustine doth constantly affirme that whosoeuer maintayneth any heresy registred or omitted by him in his Treatise he is not a CATHOLIQVE Christian and consequently no member of that Church wherein alone we haue the promise of saluation For as our * Fides in Christum faith in Christ must be TRVSTFVLL liuely and actiue by a speciall application of his merits vnto our selues so our * Fides de Christo faith of Christ must be TRVE syncere and absolute by a iust conformity vnto the will of God reuealed by him and propounded by his Church And therefore D. Fields * Part. 4. de vnit Graecorum considerat 4. Gerson intreating of peace and VNITY in the Church laboureth to draw all men into a communion of faith and iudgeth it a great folly in any man to conceiue that we may be saued in our particular sects and errours 10. When I had discouered by an earnest prosecution of this point how naturally and powerfully our Protestāticall * The Church may erre Diuers Churches though erring grosly in faith make vp one Catholick Church c. doctrines conuaigh men into Laodiceanisme and a carelesse neglect of vndefiled Religion whence Atheisme must necessarily ensue I resolued with hearty affection to vnite my self vnto that Church which is pure and single in Religion wheresoeuer I should deprehend the same For though I saw that the Protestants religion was false in some things yet I had great hesitation and doubt whether the Papists were true in all as S. * Confess lib. 6. cap. 1. Augustine spake sometime vnto his louing Mother I am now no Manichee nor yet a Catholick Christian And so mine estate as well as his might be resembled vnto the case of that patient * S.

See afterward Part. 2. chap. 1. §. 2. For all Papists are of this opinion viz. that no sinnes but veniall onely shall be expiated in Purgatory fire Secondly the imputation of POPERY fastened vpon him from whom we English-men receiued our first instruction in the faith This was a good motiue vnto me to embrace Popery as passionate Sir Martin Luther phraseth the Catholick Religion whom I might more justly call a foule mouthed dogg then b Against D. Bishopp Part. 1. D. Abbott bestoweth this homely courtesy vpon a very learned * T. W. Priest since we were translated immediately from Paganisme vnto this belief by the wonderfull and gracious operation of almighty God Thirdly his confession of S. Gregories judgement concerning the remission of some sinnes after this life which D. Field would infrindge as you see by misinforcing his testimony against his euident purpose in that * Lib. 4. dial 39. place and his resolution elswhere 8. For in his exposition of the penitentiall Psalmes he deliuereth in * Psal 1. 3. in the beginning of each two seuerall places and strengtheneth himself in the first with the authority of S. AVGVSTINE whom he there expressly nameth that some men passe into heauen by the fire of purgation and are expiated thereby in the future life Could I desire a more copious satisfaction in the truth of this matter Or could I wish a more abundant redargution of D. Fields falsehood in traducing the Testaments of the dead for so their works are to establish that doctrine which they did wholly disclayme 9. Now a word or two concerning S. Bernard whom he coupleth very plausibly with S. Gregory as you may see to inferr a conclusion against that faith which they both professed I turned vnto the place in S. Bernard which truly can by no meanes admitt such an interpretation as M. Doctor doth colourably pretend For it is not the meaning of S. Bernard to deny that God doth at any time inflict a temporall payn after the remission of the guilt of sinne because this position were extreamely repugnant vnto Scriptures and Fathers and Reason as I shall briefly declare * Part. 2. chap. 1. §. 2. afterward and vnto the very condition of the Sacrament of Pennance it self wherein S. Bernard knew right well that sinne is remitted and yet all future punishment is not thereby taken away This was the conforme doctrine of the Catholicks in his time and who is so meanely skilled in S. Bernards faith as to conceiue that he would oppugne a matter of such sublimity and so correspondently intertayned by the Church 10. But the truth is this S. Bernard perswadeth men to flye from the contagion of sinne the effect whereof is such that as by naturall death it seuereth the soule from the body so by spirituall death it sundreth God from the soule And as sinne brought forth punishment so the cessation from sinne preuenteth punishment because no punishment doth follow where no sinne is gone before What then doth no effect of sinne remayn where the guylt of sinne is remitted S. Bernard * He esteemeth death it self to be a punishment of sinne as you may see by the sequele denieth it and therefore shewing in what sense he there intendeth that VVhen ALL sinne shall be * Prorsus D. Field himself cōfesseth pag. 98. that Death tyrannizeth ouer the body c. Serm. in ●bitu Huberti VVHOLLY taken out of the way then shall no effect of it remayn he subnecteth this sentence in his sweet and diuine manner viz. Happy is our expectation and blessed is our hope whose Resurrection shall be much more glorious then our first estate of creation before our fall forasmuch as neither sinne nor punishment neither euill nor scourdge shall raigne or dwell or haue possibility to raigne or dwell either in our bodies or soules 11. To conclude it may please you to read and to ponderate this one little saying of S. Bernard by which you may take an estimate of his iudgement in theis matters My brethren while you think to auoyd a very small punishment in this world you incurr a greater in the next For you must vnderstand that you shall pay an hundred fold in * In purgabilibus locis Purgatory for those things which you neglect in this life 12. I know most kind Readers that you meruayle no lesse now then I did by what art D. Field can distill his Church out of the writings of theis worthy and learned men or how their authorities may be honestly alleadged to prooue that Papists are nothing els but a faction in the Church forasmuch as those Authors generally whom he produceth in his glorious Appendix are really interessed in that faction and enimies of our Protestanticall Church Wherefore I did now sufficiently vnderstand that we Protestants assuming the name of Israell vnto our selues and imputing the name of Philistims vnto the Papists could not iustify our affectation therein by any better resemblance then this viz. As the poore 1. Sam. 13.19.20 distressed Israelites were constrayned to repayr vnto the Philistims for the sharpening of their dulled tooles so we miserable Protestants hauing no better meanes are inforced to go vnto the Papists to procure some weapons for our defence from them which we turne vngratefully and vniustly against their owne bowells §. 2. S. AVGVSTINE abused by D. Field 1. YOu haue * Pag. 13. seene the goodly pretense of D. Field assuring you that the Protestants honour and reuerence the Fathers much more then the Papists do Which venditation if it did proceede from a syncere heart then D. Field should not stand in need of his inflexions and corruptions to sustayn his cause with their disgrace and much lesse with infaming the greatest of them all in this manner which I will here represent vnto your Christian view 2. The Romish manner of praying for the dead saith c Pag. 99. he hath no certayn testimony of Antiquity for NO MAN euer thought of Purgatory TILL Augustine to auoyd a worse errour did DOVBTINGLY runne into it d And none before that is false after whom e And not all that is false many in the Latin Church embraced the same opinion but the * See befor pag. 54. Greek Church neuer receiued it to this day 3. He is yet more seuere vnto S. Augustine vnto the Papists and vnto this doctrine saying that f Pag. 79. Augustine doubtfully broached that opinion which gaue occasion to the Papists of their HERESY touching Purgatory This imputation of heresy doth cleaue as strongly vnto the Fathers whom he pretendeth to honour and reuerence as vnto any Papist at this day for what should I speake of g Part. 4. Serm. de defunct in Querelâ defunct GERSONS heresy in this point whom he honoureth and reuerenceth so farr as to intitle him a * Pag. 85. worthy guide of Gods Church c. 4. Now though I obserued many

Negandum non est c. It is not to be denied that the soules of some men deceased haue relief by the piety of their liuing friends c. 24. Now what an absurdity were it in S. Augustine to affirme with great confidence that some soules are relieued by the piety of their friends and yet to be in doubt whether there be any distinct estate of soules afflicted with a temporall payn But whether it be more probable that S. Augustine was thus caried into a braynelesse conceipt or that the Protestants deriue his words against his cleare purpose I remitt me vnto your ingenious and wise determination 25. Meane while I shall intreat D. Field to take notice of one question which I desired long since to propose vnto him and to craue his playn resolution therein without ambiguous or perplexed speach Forasmuch as S. AVGVSTINE doth often and constantly deliuer vnto vs not onely by the knowen instruction of the Catholick Church but by the certayn euidence of holy scripture that there is a temporall payn inflicted vpon some soules in a future estate why doth D. FIELD conceale this poynt from his Readers and why doth he * Pag 7● muster vp such sentenes onely as beare a shew of doubt and then make a pretense that Augustine did DOVBTINGLY runne into Purgatory and that he DOVBTFVLLY broached an opinion which gaue occasion to the Papists heresy in this matter Besides if the Papists were as greatly proud as * Pag. 71. 170. 1●9 in epist dedi● c. D. Field doth earnestly object this crime vnto them yet were they so foolish and obtuse also that they would rather assume this doctrine from S. Augustines DOVBTFVLL sentences then from his perspicuous and irrefragable authorities in this behalf 26. To conclude this second branch of D. Fields accusation it may please you to consider with me that as piety doth oblige vs to reconcile all places of sacred Scripture which seeme to imply any contradiction in such manner that the truth of each may be inuiolably preserued according to the intendment of the holy Ghost See Zanch. de Redemp in quaest de Inuocat Sanct. what rules he prescribeth in this case so wisedome doth prescribe vnto vs that no doubtfull sentence in the Fathers should be expounded or admitted against their certayn doctrine in other places and specially when it is strengthened by the publick approbation of the Church For as it is a singular impiety in Luther and in his truest disciples to reiect the Epistle of S. Iames vpon a supposed or seeming * We are iustified by faith without the works of the law Rom. 3.28 We are iustified by works and not by faith onely Iames 2.24 contradiction therein against S. Paull whence * See Duraeus in respons ad Whita●●rū pag. 9. Pomeranus in his Lutheranicall violence sayth that the Author of S. Iames his epistle bringing an impious argument and making a ridiculous collection alleadgeth Scripture contrary vnto Scripture and thus he renounceth a part of holy writt with extreame defiance so it is a remarqueable folly in any man to inforce conclusions out of some obscure or dubious places in the Fathers sensed against their euident and perpetuall doctrine elswhere a course which the chief Protestants despise and contemne in the Puritans at this day 27. In the THIRD branch of this accusation D. Field is very iniurious vnto the dignity of this blessed and renowned Father For he knoweth that S. Augustine doth not fearfully impugne this errour viz. all rightly belieuing Christians shall find mercy in the end whatsoeuer their wickednesse were c. inasmuch as many testimonies are extant in his * Enchi●id ad Lau● c. 67. De fide ope● c. 15. De Ciuit Dei l. 21. c. 26. workes whereby it doth appeare that he disclaymed it absolutely and disprooued it fully howbeit he is modest and temperate in his disputes and not of that rusticity as our brethren in Luthers and Caluins ghospell who like Cadmaean vpstarts conuulnerate themselues with mutuall reproach whereby they are exposed vnto a publick and iust contempt 28. But now ô * This honour may be as duly giuen by me vnto S. Augustine as it is giuē by M. Rogers in his Cathol doctr epist dedicat nū 4 vnto M. Latimer sacred and reuerend Augustine I will turne my speach vnto thy religious learned and excellent self Diddest thou so feare to oppugne an errour that thou diddest not feare to violate the truth Couldest thou not reprooue a falsehood in some men without giuing occasion of heresy vnto others Wouldest thou so peremptorily affirme and yet immediately doubt in the same thing and specially the matter being such as in extension did belong vnto the whole Church for so thou hast informed me and in consequence doth euacuate Christs meritts for so we pretend and impart his office vnto our proper satisfactions 29. If this be so then a Contra Hen●ic 8. S. Luther had a good reason for his contemptuous demand Quis est Augustinus quis nos coget illi credere Who is Augustine and who shall compell vs to belieue him If this be not so why then do we traduce thy glorious name to destroy the ancient faith and why do we depresse thy incomparable worth to sustayn our ruinous cause § 3. S. HIEROME abused by D. Field 1. I Come vnto the third Doctour of the Latin Church S. Hierome whom our Great Reformer doth not onely b Luth. in Gen. 22. trample vnder his feete but also c Luth. in colloq conuiual in cap. de Scholast Theol. expelleth out of the number of Doctours and pronounceth him to be an Heretick for thus he honoureth and reuerenceth the Fathers much more then the Romanists do 2. Though D. Field hath moderated his stile toward S. Hierome and vsing the testimonies of this Saint at his pleasure dismisseth him whith a more gentle imputation saying that d Pag. 166. Hierome was a man of a violent spirit yet as the abuse which he offereth vnto him in the question of Purgatory is subtile in the manner and hatefull in the matter thereof so he doth plainely discouer his affection toward the Truth and the Fathers to be such that he neither respecteth how vainely he doth elude the first nor how vnconscionably he doth intreate the second Marke therefore e Pag. 79. This opiniō he putteth vpon S. Hierome as you shall see presently his artificiall passadge which here ensueth 3. It was an errour of sondry of the Ancient that all Catholick Christians how wickedly so euer they liue yet holding the fundation of true Christian profession shall in the end after great tormens endured in world to come be saued as it were by fire They durst not say as Origen that the ANGELLS who fell Note theis 4. opiniōs shall be restored in the end nor as some others that all MEN whether Christians or Infidells nor as a third fort that all