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truth_n authority_n church_n pillar_n 1,970 5 10.4442 5 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A16897 The apologie of George Brisset, Lord of Gratence Written vpon consideration of the inhumane murther of the late French king, and sent to Monsieur Tauraine, a counsellor in the Court of Parliament of Brittaine in France, Lord high Steward of the councell of Nants; where the said noble man, with many others of account, were conuerted from the Church of Rome, and become true Christian catholicks, to the great ioy of all good Christians. Translated out of French into English. Brisset, Georges.; Tauraine, Monsieur. 1610 (1610) STC 3791; ESTC S106652 10,830 32

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cannot be learned before he haue read it I had thought one had read the Scriptures to become wise in piety behold these men would that one should become wise before he had read it wherefore then do they alledge passages out of the holy Scriptures seeing they will not permit me to search whether their allegations bee true or not My minde was therefore to see those places which they did alledge vnto me for the authority of the Church of Rome Now for the first where the Church is called the pillar and ground of truth I finde it there no waye spoken of the Romane Church no more then of the Grecian or Syrian Church there being also no appearance that the diuine veritie should be grounded vpon men but much more conuenient that men should ground themselues vpon the word of God And therefore Saint Paul by these words only vnderstood that the church is established by God in earth to sustaine and defend the truth against infidels and the enimies of truth and that these words do represent vnto the Church her duty whereunto she is bound and not at all her authority So the Church of Syria planted by Christ and his Apostles was the pillar and ground of truth against the Iewes and Pagans but this did not exempt it from errour The like may happen to the Church of Rome As for the second place which saith He that hearth not the Church let him be vnto thee as an heathen man or a publicane by reading the whole place I finde easily that these words cannot serue to shew that the Church of Rome which they call Catholicke that is to say vniuersall should be iudge of the differences of religion First because there is not any mention at all in that place of the Church of Rome Secondly because the doubts of religion are not there spoken of but the quarrels and differences betweene two brethren where also it followeth that he speaketh not of the Catholicke or vniuersall Church for to end the priuate quarrels betweene two brethren we must not expect the iudgment of the vniuersal Church Therfore by the Church in this place he meant the Pastors or gouernours of some particular Church labouring to appease the differences betwixt particular persons and that according to the rule of Gods word He that will not then reforme and submit himselfe vnto them is put into the rancke of Pagans Now to the third text the consequence thereof seemes very harsh vnto me Peter I haue prayed that thy faith may not faile therefore the Church of Rome cannot erre For the reading through this whole place of Scripture doth euidently shew that Iesus Christ doth not speake to the Church nor of the Church but that he speaketh to the person of Saint Peter preparing him to the temptation into which he forsaw that hee should shortly fall and renounce his Sauiour Iesus Christ therfore promiseth him by those words that his faith should not finally faile in this his temptation but that God would raise it againe from that fall where if by Saint Peter he had meant the Church of Rome is it possible he should not expound himselfe neither there nor in any other place Besides if our faith rest it selfe vpon these presuppositions which is to say that Saint Peter hath bene head of the vniuersall Church and that hee hath made the Bishop of Rome his successor not onely in the Bishopricke of Rome but also in the charge of head of the Church and that this charge hath succeeded euer since Christ without varying in doctrine and without interruption of succession how is it that the people can bee assured thereof seeing that for to know it it is necessary to haue read ouer many histories both ancient moderne authors written in latine which they vnderstand not In all this therefore am I not satisfied I must also confesse here that hauing bene taught that the Church of Rome holds that the consecration and the transubstantiation is not effected in the Masse if the Priest haue not intention to consecrate I haue bene seazed with feare of being an idolater knowing well that very often the Priest hath his intention elsewhere or beleeueth not himselfe the very thing he doth for he may be a scoffer or a prophane person Some there be that in such a case adore that which the Priest lifts vp worship bread and call it their God and their Creator This perplexity is befallen me through the reading of the Gospell where I haue found the institution of the Sacrament litle agreeing with that which the Priest doth in the Masse 1. For there I find that all those that were present did communicate but here ordinarily the Priest onely eateth 2. Also euery one there receiues both kinds and Saint Paul 1. Corinth 11. speaking to the people commandeth them to proue themselues and then to drinke of that cup but at this day the cup is vtterly taken away from the people 3. Iesus Christ did not there lift vp the hoast as doth the Priest 4. the Apostles did not adore the hoast as the people do at this day 5. In all the whole institution of this sacrament there is no mention made of sacrifice nor any command to sacrifice Iesus Christ for the liuing and the dead 6. Christ spake in a language which those that were present vnderstood 7. The Gospell saith that Iesus Christ tooke bread and brake it The Church of Rome on the contrary saith that the Priest doth not breake bread but the Audience 8. The Gospell saith that which Iesus Christ gaue was his body it saith also that he gaue bread The Church of Rome on the contrary holdeth that the bread is not the body of Christ but that it ceaseth to be bread and is conuerted and transubstantiated into the body of our Sauiour which is as much as to corrupt the words of Iesus Christ 9. I finde also in Saint Matthew 26. vers 29. and in Saint Marke 14. and in Luke 22. that Iesus did drinke of the fruite of the vine that is to say wine with his disciples it was therfore wine then when he dranke it 10. I haue also found in the Apostle Saint Paul in seuerall places as in the 1. to the Cor. 10. vers 16. and Chap. 11. so forward that we breake and eate bread also he saith in these words This is the body of Christ and the bread which we breake is the communion of the body of Christ But the Church of Rome denies all this and saith that this is not bread at all and that we do not at all breake bread but the figure of bread how is it then that these appearances of bread should bee the communion of the body of Christ 11. Finally I see that the Gospell according to Saint Luke the 22. chapter and the Apostle Saint Paul in the eleuenth chapter of the first to the Corinthians verse 25. do prescribe vnto vs how these words This is my body ought to