Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	divine_a	revelation_n	2,369	5	9.5965	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00797	True relations of sundry conferences had between certaine Protestant doctours and a Iesuite called M. Fisher (then prisoner in London for the Catholique fayth:) togeather with defences of the same. In which is shewed, that there hath alwayes beene, since Christ, a visible church, and in it a visible succession of doctours & pastours, teaching the vnchanged doctrine of fayth, left by Christ and his apostles, in all points necessary to saluation and that not Protestants, but only Roman Catholiques haue had, and can shew such a visible church, and in it such a succesion of pastours and doctours, of whome men may securely learne what pointe of fayth are necessary to saluation. / By A.C.	A. C.; Sweet, John, 1570-1632, attributed name.; Floyd, John, 1572-1649, attributed name.; Fisher, John, 1569-1641, attributed name.	1626 (1626)	STC 10916.5; ESTC S118355	64,677	92

formall reason in all and applyed sufficiently by the same meanes to all would easily belieue all But so long as they do not belieue all in this sort but will as all Heretiques do make choyse of what they will and what they will not belieue without relying vpō the Infallible authority of the Cath. Church they cannot haue that One Soule-sauing Fayth which all good Catholique Christians haue in any one article of Fayth For although they belieue the same truth which other good Catholiques do in some Articles yet not belieuing them for the same formall reason of diuine reuelation sufficiently applyed by Infallible Church-authority but either for some other formall reason or at least not for this reason sufficiently applyed they cannot be sayd to haue one and the same Infallible diuine Fayth which other good catholique christians haue who do belieue those Articles not for any other formall reason beside the diuine reuelation applyed sufficiently and made knowne to them not by their owne fancie or the fallible authority of humaine deductions but by the infallible authority of the church of God that is of men infallibly assisted by the Spirit of God as all lawfully called continued and confirmed Generall councells are assisted Whence I gather that although euery thing defined to be a diuine truth in Generall councells is not absolutly necessary to be expresly knowne and actually belieued as some other truthes are by all sorts yet no man may after knowledge that they are thus defined doubt deliberatly and much lesse obstinatly deny the truth of any thing so defined For euery such doubt and denyall is a breach from that one sauing Fayth which other good christians haue in regard it taketh away infallible credit from the church and so the diuine reuelation being not by it sufficiently applyed it cannot according to the ordinary course of Gods prouidence breed infallible belief in vs for as S. Paul Rom. 10. saith How shall they belieue vnles they heare how shall they heare without a Preacher how shall they preach to wit infallibly vnles they be sent to wit from God and infallibly assisted by his spirit And if a whole Generall councell defining what is diuine truth be not belieued to be sent and assisted by gods spirit and consequently of Infallible credit what man in the world can be said to be of infallible credit or if such a Councell lawfully called continued and confirmed may erre in defining any one diuine truth how can we be Infallibly certaine of any other truth defined by it for if it may erre in one why not in another and another and so in all or how can we according to the ordinary course be infallibly assured that it erreth in one and not in another when it equally by one and the same authority defineth both to be diuine truthes for if we leaue this to be examined by any priuate man this examination not being infallible had need to be examined by another and this by another without end or euer coming to infallible Certainty necessarily required in that One Fayth which is necessary to saluation and to that peace and Vnity which ought to be in the Church It is not therefore as the Chaplain would perswade the fault of councells definitions but the pride of such as will preferr and not submit their priuate Iudgments that lost continueth the losse of peace and vnity of the Church and the want of certainty in that one aforesaid soule-sauing Fayth the which how far it doth extend is indeed as the Chaplain pag. 73. confesseth no work for his penne but is to be learned of that one Holy Catholique Apostolique alwayes Visible and Infallible Roman Church of which the La. once doubting resteth now fully satisfied that in it she may learne all truth necessary to saluation and that out of it there is no ordinary meanes sufficient to teach her the right way of saluation And therefore the Iesuit might well say as he did in the Relation that the La. was by this a former conference satisfied of the truth of Roman Religion g The Chaplain vpon this last clause saith that he is sure she wil be better able to answer for her coming to church thē for her leauing the church of England following the superstitions and Errours of the Church of Rome But he neither proueth nor can proue that it is lawfull for one perswaded especially as the Lady is to goe to the Protestant Church which were to halt on both sides to serue two Maisters to dissemble with God and the world to professe outwardly a Religion in conscience knowne to be false neyther doth he or can he proue any superstition or errour to be in Romane Religion but by presuming with intolerable pride to make himself or some of his fellowes iudge of Controuersies and by taking authority to censure all to be superstition and errour which suteth not with his fancy although it be generally held or practised by the vniuersall church which in S. Augustins Iudgment is most insolent madnes Ephes. 4. 11. Matt. 16. 1● Luc. ●2 3● 〈◊〉 ●0 18.

points To take c. 109 29 but say and say 117 32 it seemeth It seemeth 118 1 notable not able 119 9 hunreds hundreds 131 29 found in sound in 140 27 be nameth he nameth 146 3 Fayh Fayth 147 19 Traditions The Traditions the 151 19 defined defined 153 13 had dele parenthesim 163 31 vncharitable vncharitably THE OCCASION OF A Certaine Conference had betvveene D. Francis White and M. Iohn Fisher. THE Occasion of this Conference was a certaine writtē Paper giuen by M Fisher to an honble Lady who desired somthing to be briefly writtē to proue the Catholique Roman Church Faith to be the only right The Copie of this Paper is as followeth FIRST It is certaine that there is one and but one true diuine infallible Faith without which none can please God or attayne Saluation 2. This one true diuine infallible Faith is wholy grounded vpon the authority of Gods word and in this it differeth not only from all humane sciences bred by a cleere sight or euident demonstration and from humane opinion proceeding from probable arguments or coniectures from humane Faith built vpon the authority of Pithagoras his Ipse dixit or the word of any other man but also from all other diuine knowledge had either by cleere vision of the diuine Essence which Saints haue in heauen or by cleere reuelation of diuine Mysteries which some principall persons to wit Patriarkes and Prophers and Apostles had on earth and also from that Theologicall discursiue knowledge which learned men attaine vnto by the vse of their naturall wit in deducing Conclusions partly out of the foundations of supernaturall Faith partly out of principles of naturall reason From all these kindes of knowledge I say that one true diuine and infallible Faith differeth in that it is grounded wholly vpon the authority of the VVord of God as humane fallible Faith is grounded vpon the authority of the VVord of Man 3. This VVord of God vpon which diuine infallible faith is grounded is not only the word of God Increate or the prime Verity but also the word Created or Reuelation proceeding from that prime Verity by which the truth of Christian mysteries by Christ who is true God was first made manifest to the Apostles and other his Disciples partly by the exteriour preaching of his owne mouth but chiefly by the inward reuelation of his eternall heauenly Father and by the inspiration of the holy Ghost Secōdly It was made knowne to others liuing in those dayes partly by owtward preaching partly by the writinges of the aforesaid Apostles and Disciples to whome Christ gaue lawfull mission commission to teach saying Teach all nations promising that himselfe would be with them all dayes vnto the end of the world and that his holy Spirit should assist them and teach them and consequently make them able to teach others all Truth in such sort as whosoeuer should heare them should heare Christ himself and so should be made docibles Dei and as the Prophet foretould docti à Domino and as S. Paul speaketh of some Epistola Christi the epistle of Christ written not with inke but with the spirit of God Whence appeareth that not only the Word Increate but also the Word Created may be truly sayd to be the Foundation of our Faith and not only that Word which was immediatly inspired by the heauenly Father or by the holy Ghost in the hartes of the Apostles and other Disciples who liued in our Sauiours dayes but also the Word as well preached as written by the Apostles and also that Word which by the preaching and writing of the Apostles was by the holy Ghost imprinted in the hartes of the immediate hearers who were therupon said to be the Epistles of Christ as I haue already noted 4. This Word of God which I call Created to distinguish it from the word Increate being partly preached partly written partly inspired or imprinted in manner aforesaid was not to cease at the death of the Apostles and Disciples and their immediate hearers but by the appointment of God who would haue all men to be saued and come to the knowledge of the Truth was to be deriued to posterity not by new immediate reuelations or Enthusiasmes nor by sending Angells to all particuler men but by a continuated succession of Visible Doctours and Pastors and lawfully-sent Preachers in all ages who partly by Transcripts of what was written first by the Apostles but cheifly by Vocall preaching of the same doctrine without change which the Pastors of euery age successiuely one from another receaued of their predecessors as they who liued in the age next to the Apostles dayes receaued it from the Apostles as a sacred Depositum to be kept and preserued in the Church maugre all the assaultes of Helly gates which according to Christs promise shall neuer preua-le against the Church Whence followeth that not only for 400. or 500. or 600. yeares but in al ages since Christ there was is and shal be the true Word of God preached by visible Doctours Pastors and lawfully sent Preachers so guided by Christ and his holy spirit that by them people of euery Age were are and shal be sufficiently instructed in true diuine infallible Faith in all thinges necessary to Saluation to the intent that they may not be little ones wauering nor carried about with euery winde of new doctrine which being contrary to the ould and first receaued must needs be false 5. Wheras by this which is already said which if need be may be morefully proued it apeareth first that there is one true diuine infallible Faith necessary to saluation Secōdly that this Faith is wholy grounded vpon the word of God Thirdly that this word of God is not only the word Increate but also the word Created either inwardly inspired or outwardly preached or written continued without change in one or other continued succession of Visible Pastors Doctours and lawfully-sent Preachers rightly teaching by the direction of Christ and his holy spirit the said word of God wheras I say all this doth most euidently appeare by this which is already sayd That I may proue the Romā Church only and those who consent and agree in doctrine of Faith with it to haue that one true diuine infallible Faith which is necessarie to saluation Thus I dispute If it be needfull that there should be one or other continuall succession of Visible Pastors in which and by which the vnchanged word of God vpon which true diuine infallible Faith is grounded is preserued and preached and no other succession besides that of the Roman Church and others which agree in Faith with it can be shewed as if any such were may be shewed out of approued Histories or other ancient monuments Then without doubt the Roman Church only and such as agree with it in Faith haue that true diuine infallible Faith which is necessary to saluation But there must be

principall and fundamentall points of Faith 2. M. Fisher might haue asked Whether Onely the words of the Creed are needfull to be held as a sufficient foundation of Fayth or the Catholique senses If onely the wordes then the Arrians and other condemned Heretikes may be sayd to haue held all the fundamentall points sufficient to Saluation which is contrary to the iudgement of Antiquity and is most absurd If the Catholique sense then the question must be who must be iudge to determine which is the catholique sense and whether it be not most reasonable and necessary that the Catholique Church it selfe rather then any particuler man or Sect of men should teach the true sense When especially the holy Ghost was promised to the catholique church and not to any particuler man or Sect of men differing in doctrine from it to teach it all Truth 3. M. Fisher might haue asked whether all points fundamentall were expressed in the creed or not If they be not by what other rule shall one know what is a point fundamentall If all which is fundamentall be expressed in the creed then to belieue only Scripture or to belieue that there is any Scripture at all is not fundamentall or necessary to Saluation but to belieue the catholique church and consequently the truth of all such doctrines of Fayth which she generally teacheth or defineth in her generall councells is fundamentall So as we may say with S. Athanasius Whosoeuer will be saued must belieue the catholique Fayth that is the Fayth taught by the catholique church and this not only in part or in a corrupt sense but in all points and in catholique sense For as the same S. Athanasius saith vnles one belieue the said Catholique faith integram inuiolatam entiere and inuiolate without doubt he shall perish euerlastingly All these questions M. Fisher might haue asked but he at that present only asked Whether all articles of the Creed were held by D. Whyte to be fundamentall To which Question D. Whyte answered That all was fundamentall M. Fisher asked Whether the article of christs descending into hell were fundamentall D. Whyte said Yes Why then said M. Fisher did M. Rogers affirme That the Church of England is not yet resolued what is the right sense of that Article It was answered that M. Rogers was a priuate man M. Fisher replyed That his Booke in the title professeth to be set out by publique authority To which M. Fisher might haue added That the Booke so set out by publique authority beareth title of the Catholique or Vniuersall doctrine of the church of England by which addition is shewed a difference betwixt this book of M. Rogers and some others which were obiected to be set out by licence of the catholique side for these our books are only licenced to come out in the name of such or such a priuate author and as books declaring his priuate opinions but this of M. Rogers was authorized and graced with the title of the Catholique doctrine of the church of England and therfore ought by Protestants to be more respected then other priuate mens books M. Fisher not thinking it necessary to presse this difference returned againe to D. Whytes first answere to the maine argument in which he hauing said That it was sufficient to shew a visible succession of such as held points fundamentall did implicitely graunt it necessary that a succession should be shewed of such visible Pastours as did hold all points which at least himself held to be fundamentall or necessary to saluation Whereupon M. Fisher bad D. Whyte name a continuall companie or succession of visible Protestants different from the Romane Church which they call Papists holding all points which he accounted fundamentall D. Whyte expresly graunted That he could not shew such a visible succession of Pastours and Doctours differing in doctrine from the Romane church who held all points which he accounted fundamentall Which his ingenuous confession I desire the Reader to note applying it to the argument which M. Fisher proposed shewing that Onely the Roman church hath had such a succession For if as the argument vrgeth one such succession hath bene and none differing in doctrine from the Roman can be shewed by D. Whyte being accounted a prime Protestant Controuersist who may teach such as D. Featly as was lately professed by D. Featly himself we may absolutely conclude that no such visible succession was of Protestants so farre as they differ in doctrine from the Roman church and consequently till they assigne some other which they can neuer do they must acknowledge the Romane to be the only church or at least a church which hath had a visible succession teaching the vnchanged Faith of christ in all ages in all points at least fundamentall which being acknowledged worthily might M. Fisher aske as he did aske D. Whyte Why Protestants made a schisme from the Romane church and why Protestants did persecute Romane catholiques contrary to the custome of the ancient Fathers who still kept vnity with other churches although in their opinion holding errours vntill the catholique church by full authority defined them to be errours in Faith and that after such definition of the church which was yet neuer made against the Romane church they would still obstinatly persist in errour as appeareth in S. Cyprians case To these demaunds made by M. Fisher D. Whyte answered We do not persecute you for Religion About which answere I desire the gentle Reader to obserue that M. Fisher asked two Questions 1. Why Protestants made a schisme from the Romane church 2. Why Protestants did persecute Romane catholiques To the first of these questions being about Schisme D. Whyte answered not a word and yet this was the most important Question sufficient to shew Protestants to be in a damnable state vnles they repent and returne to vnity with the Roman church For on the one side it cannot be denyed but that schisme or separation of ones selfe from church-Vnity is a most damnable sinne which cannot be made lawfull for any cause nor cannot without repentāce returning to Vnity be washed away euen with martyrdome it selfe as the ancient Fathers confesse And on the other side it is euident euen confessed by some Protestants that Protestants did separate themselues from the Romane Church which is confessed to be the mother Church and which cannot be shewed to haue separated it selfe from a former church yet extant as the true church of christ must alwayes be visibly extant Neither can there be shewed any other reason why Protestants did make and continue this their separation then were or might haue bene alledged by Heretiques and Scismatiques of ancient times separating themselues from the catholique Roman church For setting asyde all temporall respects which doubtles were but were very insufficient and vnworthy causes why some did first and do yet continue this separation there cannot be imagined any pretended cause which may not be reduced to

these two heads to wit corruption of Manners or corruption of Doctrine Corruption of manners is not a just cause to make one leaue the Faith Sacraments and rites of the church our Sauiour hauing sufficiently forewarned what is to be done in this case when he said Vpon the chaire of Moyses the Scribes and Pharisees have sitten all therefore that they say vnto you obserue and do but according to their works do not For by this is shewed that the separation which in other places of Scripture is commanded is not meant so as if it were to be made by neglecting or contradicting the doctrine of lawfully authorized Pastours or by corporally absenting ones selfe from communicating with them in necessary Sacraments and church Rites but only spiritually to departe from the imitation of their ill manners The second to wit corruption of Doctrine pertayning to the common Faith of the catholique Church neither did nor can happen to the whole visible church christ hauing promised that the holy Ghost shal be alwaies with it to teach it all Truth and that Hell-gates shall neuer so preuaile against it as to ouerthrow in it the fundation of all goodnes to wit true Faith And for other errours in such questions as are not determined by full authority of the said catholique church S. Austens rule is to be obserued whom when he saith Ferendus est disputator errans neither must one for the errour of a few leaue the society and communion of all neither must one or a few presuming vpon their owne priuate reading and interpreting of scripture or their priuate spirit which is or may be the comō pretext of all Heretiques censure condemne the doctrine or practise of the vniuersall Catholique Church to be erroneous which to doe is by S. Bernards sentence Intollerable Pride and in S. Austans iudgment Insolent madnes The beginning therefore and continuance of the Schisme and separation of the Protestants from the Catholique Romane Church in which euen as Caluin confesseth there was made a discession departure from the whole world is very damnable and altogether inexcusable Which perhaps was the cause why D. Whyte passed ouer that part of the Question touching this Schysme with silence and onely answered as is aboue said to the other parte saying We do not persecute you for Religion To which answere M. Fisher replyed saying You do vs wrong for my self being a prisoner was never taxed with any state matter but do suffer for Religion L. M. B. made another answere saying You of your side did first persecute Protestants M. Fisher answered that we Catholiques hold all points in which Protestants differ from vs in doctrine of faith to be fundamentall and necessary to be belieued or at least not denyed and so may haue cause to punish them who deny or contradict But Protestants who believe catholiques to hold right in all points which themselues esteeme fundamentall have no reason to persecute vs for supposed errours in points not fundamentall which Protestants do not account damnable For better cleering wherof M. Fisher asked D. White whether he thought errour in a point not fundamentall to be damnable D. White said No vnles one hold it against his conscience M. Fisher asked How one could hould an errour against his conscience meaning that one could not inwardly in his conscience believe that be true which he knew in his conscience to be an errour D. White answered That by peruersity of will he might hould an errour against the knowne truth Which answere is true if he meane that one who knoweth the truth at this instant may after by peruersity of Will incline the Vnderstanding to hold the contrary errour But that at the same instant he should know the truth actually and yet actually hold in the same instant the contrary errour in his conscience or inward knowledg is more then I think any Philosopher can explicat For this were to know and not know and to belieue two contraries Truth and Errour about the same obiect in the same subiect the inward conscience at one and the same instant which is impossible M. B. meruayling at D. Whites answere asked him againe the same question saying May one be saued that holdeth errour in points of Faith not fundamentall supposing he hould not against his conscience D. White sayd Yes Those faith M. B. who suffering for conscience hould errour in Faith against their conscience are worthy to be damned M. Fisher hauing obserued that D. White had insinuated that one might be damned for holding errour in points of Faith not fundamenall in case he hould them against his conscience said If it be damnable to hold errours in points not fundamentall in case one hold them willfully against his conscience à fortiori it is damnable to hold the like errours wilfully and obstinatly against the known iudgment and conscience of the Church For as S. Bernard saith Qua major superbia quàm vt vnus homo iudicium suum praeferattoti Congregationi What greater pride then that one man should preferre his iudgment or conscience before the iudgment and conscience of the whole Church D. Whyte said he remembred that sentence of S. Bernard but it is not remembred that he gaue any good answere either to that sentence or to the argument confirmed by it Neither indeed can he giue any good answere in regard it is certaine that the iudgment conscience of the whole Church or Congregation of so many faithfull wise learned and vertuous men assisted by the promised Spirit of truth is incomparably more to be respected and preferred before the iudgment and conscience of any priuate man as appeareth by that of Christ our Sauiour who without excepting any who pretendeth to follow his conscience and without distinguishing the matter in which he pretendeth to follow it into points fundamentall not fundamentall absolutely affirmeth He that will not heare that is belieue and obey the Church let him be to thee as an Heathen Publican Hence Protestants who preferre their priuate Iudgment and Conscience before the iudgment and conscience of the Catholique Church in interpreting Scriptures or otherwise may learne in what state they remaine so long as they do thus being by the Censure of S. Bernard extremely Proud and in the indgement of S. Austen insolently madde and by the sentence of Christ himselfe to be accounted no better then Heathens and Publicans It seemeth that D. Whyte did not deeply ponder this point or els was willing to passe ouer it as a Cat ouer hote coales and so he betooke himselfe to oppugne another part of M. Fishers paper in which is sayd that No company of visible Pastours deliuering vnchanged doctrine could be shewed in all ages besydes those of the Romane Church D. Whyte denyed this to be true and notwithstanding he had before said that he could not shew any companie differing in doctrine from the Roman Church holding in all ages all fundamentall