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	faith_n	reason_n	7,423	5	5.8303	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01279	A pistle to the Christen reader The revelation of Antichrist. Antithesis, wherin are compared to geder Christes actes and oure holye father the Popes.	Frith, John, 1503-1533.; Luther, Martin, 1483-1546. Ad librum eximii magistri nostri magistri Ambrosii Catharini defensoris Silvestri Prieratis acerrimi responsio.; Melanchthon, Philipp, 1497-1560.	1529 (1529)	STC 11394; ESTC S102643	102,239	210

to one person / syth that he wolde that by Antichriste shuld be meanyde the hole bodye multitude of wycked mē with all their succession and imperye / for so in the .viij. of Daniel a ramme dothe signifye the kingdome of the Perses And a gote the kingdome of the Grecyans Danie vli● Where as he sayth that after the ende of foure kingdomes of the which the laste is the Romayns myghtye with swerde this kynge shall ryse / trewly he towchyth that / that the tyrannye of the Pope dyd begynne after that the imperye of Rome began to decay / yee of the imperye of Rome and in the imperye it is spronge And is succedyd and entered / in the stede of the imperye / as it is evydent by all storyes / and this present experience doth also shew it vs / which also the apostle dyd prophecye before in the .ij. of the seconde pistle to the Tessalonyans saynge Onlye he the holdeth let hym now hold / ● Thess ii vntyll it be taken out of the way / and then shall that wicked be vtteryd and so furthe The name of the imperye of Rome was translated to the Germanes / when there was no imperye in dede / how be it this was an occasion by the which this man was elevatyd and set vp / above all kynges / above all Busshopes / above heven and erthe / and so fixed and stablisshed his kingdome in his awne hande and power / cownterfeytinge to stablisshe this lye a bull both false and folyssh which was of the gyfte of Constantine Danie viij ¶ Trāgression sinne invadinge comīge apō thē / that is as Sanct Hierō did say whan iniquyte and vice do encrease / teachinge manyfestly that this is a kingdome of the furye of God / and shall come for sinne And Paule for the same cawse bringith in the sonne of perdition / saynge they have not receavid the love of the trueth / that they might have bene saved ij Tess ij ▪ And therfore God shall send them stronge delusion that they shuld beleve lyes that all they myght be damned / which beleved not the trueth but had pleasure in vnrightuousnes / the apostle doth sufficiently expresse in these wordes what maner of vnrightewesnes and offenses they are / which also Daniel in the hebrew doth call peschaim / Danie viij which worde hath a notable propertye and secret signification / for it doth signifye a brekinge of the commaundement / an offence / a departinge from the fayth / iiij Reg. i as in the .j. of the fourth boke of kinges Moab departyde from the fayth of Israel Esaie j. And in the firste of Esai I have norysshid vp and exalted children / ād they have transgressed my commaundemēt As it is also sayd in the .v. Psalme Psalm v Accordinge to te multitude of their vngodlinesse / and vices / expell them x. Thess ii And Paule in this place copiously doth saye that they will not receave the love of trueth / and also that they will not beleve the trueth / but beleve lyes Ever meaninge the vice of doctrines / opinions / and departinge from the fayth / as he sayd before / except there come a departinge first j. Timoth. iiij And in the .iiij. to Timothe The sprete speakyth evidently that in the latter tymys / some shall departe from the fayth / ād shall gyve hede to spretes of erroure / and agayne They shall turne theyr hearinge from the trueth The trueth in this place according vnto his maner he callyth the fayth of Christ which also the hebrew tounge doth / devydinge the trueth by contradiction from hypocrisy faynid godlinesse / Ephesi iiij as in the .iiij. to the Ephesians let vs folow the trueth in love and in all thinges growe in him And agayne / put on that newe man which after a goodly wyse is shapen in rightewesnes and true holynes reprovinge the rightewesnes of vanyte and glorious superstition Danie viij Daniel therfore callyth not this word / ●eschaim any maner of sinne / but those speciall and cheff sinnes which resist / ād fight agaynst the trueth and the fayth / as are the trustyng in workes / superstitiousnes / ceremonyse by the which we decay from the fayth / which alone doth truely iustifye make holye / as Paule doth warne before in the .iij. to the Collossians / ād in many other places Collos iij And sheweth that he prophesid before that they wold not receave the love of trueth that is to say / ii Thess ij they shall not love the trueth which is in fayth / Exodi xvi Psalm cv● but with the children of Israel they shall abhorre this light meate / and desire flessh / that is to say / they shall be tournyd to fables and mennes traditions / wherfore we can applye these iniquites to none of the olde heretikes But only to the traditions of men / and wicked iustice for the old heretikes did contend and strive in the holye scripture But this kynge shall regne with out scripture by his awne traditions ād doctrines Danie viij Therfore Daniel sayth that transgressions shall darken them And all the hole scripture / chefly Paule / dothe impute this blindnes / darknes / and ignorancye / to nothinge els but to the vngodly and wicked presumption of oure awne iustice and workes as it is evident to them which reade his epistles Ioannis iii. And Christ for that cawse callyth him silf the light that the faith in him doth lighten and iustifie all men Therfore it is clere that this kinge shuld be after christ was preachid / ageynst the lightenīg of the gospell / with the which the world was illuminate / for where he sayth that they shuld be darkened with trangressions / it is to be supposid that thy shuld be lightenyd before which can not be verefied in those kingdomes that were before Christ / for they coulde not be darkenid which were never lightened / nother coulde they decline from the ryght way which never walked in it But it is meanid of those tymes in the which Christe also did prophesye abomination to come / in a maner with the same wordes / saynge D●● / xxiiii Be cawse iniquite shall have the vpper hand / the love of many shall abate ij Cess ij And Paul sayth / that all they might be damned which beleved not the trueth / But had pleasure in vnrightewesnes ij Petre ii And Petre in the .ij. of his seconde pistle doth reprove with most sharpe wordes the returninge agayn of them to theyr vomet which shall be in the last tymes And almost he only of all the other dothe expounde and declare what iniquite it is that shall abounde / and with which men shall be darkenyd sayng There were false prophetes amonge the people even as there shal be false teachers amonge you which prevely shall bringe in

interpreted / for he saith And the firste angell blewe / I sawe a starre fall frō hevē vn to the erth / to him was gevē the kaye of the bottōlesse pytte here will I sumwhate take myn awne minde expositiō It is evident that angelles thorow all the apocalipses do signifye the busshopes of the chirches as it apereth by the second and .iij. chapter / where it is writen to thāgell of Ephesus / to the angell of Smirna / to soch other Apoca. ij Now the other kinde of angelles that blowe the trompettes / which as it is shewed in ye. viij hath sevē heddes can be applied to none but to the Pope of Rome for it is not writen that any other do blowe trompettes / Apoca. viij for to blow a trompett as the agreinge of the place / and the textes folowinge do specifie can be nothinge els But to make decrees / which thing no man hath taken apon him at any time / but the Pope of Rome / Nother is it writen with out a great cause that they prepared them selves to blow for these only Popes have ever hade an impatient furye / ād vnquiett tyrannye / to make lawes and subdew other vnder them But let vs returne vnto oure fyfte Angell which is the first of the thre that shuld bring in .iij. wooes / apō the erth this is he which first did ordene and stablissh vniversites whom it is not easy for me to name / the stories do so differ and dissent But who so ever he was let him be the starre that fell frō heven to the erth / whether he were Alexander of hales / or els which I soner beleve sanct Thomas / Saint Thomas de aquino which after the vniversites approved and the trompett of this Angell other was the first / or els the greatist author to bringe in philosophye amonge the christē / beinge a subtyle ād very craftye disputer yee very Aristotel him silf into whom as in to the erth he fell from Christ in heven / grounding him silf apon the authorite of the most vngodly and weked Angell which did approve soch maner of studye / he toke the kaye of the bottomlesse pitte / and opened it / brought out vnto vs philosophye which a Collo ii litle before was deade and comdemned by the apostles / and from thense did assend the smoke of this pitte that is to say very wordes and opinions of Aristotle and other philosophers as it hade bene the smoke of a greate fornace / Apocalx● for phylosophy so did prevaile that he made Aristotle equale with Christ as concerning authorite and faith / where with was darkened the bright sonne of righteousnes and trueth Christ / for in the stede of the faith were brought in morall vertues / and for the trueth infinite opinions the ayer / by the reason of the smoke of this pitte / that you myght vnderstond / that it was not an eclipse of the sone / but a darkenesse both of the sonne and of the ayre thorow the smoke that ascended from beneth / that is to say thorow mens traditions and learninge / Christ and his faith which are the ayre and sprete be oppressed and darkened And there came out of the smoke locustes vpon the erth Locustes This is the people of the vniversite which is rootide and brought vpe in philosophye and are called with a propre name locustes / By cause they folowe the Angell of the bottomlesse pitte / which is the Pope clene forsakinge their kinge Christe and flye on swarmes / as it is said in the .iij. of the Proverbes Prouer. iij And then they despoile / and burne vpe all that is grene / in that parte where they sitte so that the gramarians suppose that they are called locustes a loco vsto which signifieth a burned and wethered place So this people burneth and consumeth the hole grene springe of Christ / that is to say / the fructe of faith And to them is geven power / as the scorpions of the erth have power / that is to say to wond the conscience / for after that the grene and florisshinge frute of faith which healeth the cōcōscience is whethered and destroyed / the cōsciēce cānot but be hurte And it was said vnto them that they shuld not hurte the grasse of the erth nother all the grene nether all the trees / that is to say the chosen / for they shal not hurte all men Nother naturall locustes do hurte all grene / The seall of god but some certaine place / like wisse here / but only he saith those men which have not the seale in their forheddes / that is some grasse / and thē which have not faith which is the seale of God that we beare in a pure conscience and fre conversation And to thē was commavnded that they shuld not kille them / Morall philosophye but that they shuld be vexed .v. monthes And this as I suppose was spoken of morall philosophy / which syth it doth not teach the true knowlege of synne it doth not kille as the lawe of God doth / but only with vayne affections doth vexe and prike them ij Timo. iij Ever learninge never attayninge the knowlege of trueth / for they that are killed with the lawe are quickened againe with the everlastinge sprete / and are not vexed .v. monthes / that is to say thorow all the time of their sensuall lyffe / in the which morall vertues rule And we se all morall divines to have a parelous and weked conscience / full of scrupulosite / never quiet which nother cā attaine good nor evill Therfore it foloweth / and their paine was as the paine that cometh of a scorpione when he hath stonge a man / be hold the prikinge of the cōscience / he expoundeth that / which he spake of That they are not holsomly kild / nether quickened spiritually And in these dayes shall men seake death shall not find it / they shall desyre to deye death shall flye frō them / that is the death of sinne which raigneth is over quicke / stikinge in the cōscience / and yet is it not knowen to the pointe as it ought to be / for if it were well knowen it shulde sone perissh and deye But this is not the office of the Etikes of Aristotle / but of the lawe and sprete And the similitude of the locustes was like vnto horses prepared vnto batell / Batell ▪ that is of sotle disputations and brawlinge scole maters / which in an allegory are called batell for they are ready to dispute on this side and that / with it against it And on their heddes were as it were crownes / like vnto gold / they be / names and titles of degrees Oure noble master / humble and vnworthy professor of divinite ād so furthe And their faces were as they had bene the faces of

of whom to seake / find and obtaine / helpe and conforte to do and leve vndone But no mā is compelled Every mā is suffered other to perissh or to be saved but accordinhe to their awne will Therfore in the .xviij. Math. xviij of Mathew he theacheth that a rebellion shuld not be kilde / but avoided and put out of cumpanye / like a gentill So he hath not delivered vs from the lawe / but from the power and violence of the lawe / which is the very true losinge / gevinge all men libertye at their awne perill to do other good or evill But for all that he hath not taken a waye from the powers and officers their righte / swerd / and authorite to punisshe the evill / for soch pertaine not to his kingdome vntyll they are made spirituall / and then frely and with a glade harte serve god And sith these thinges are so in the preceptes of god moch more they are of value in the ceremonies / which are clene vanisshed away so that we can not offend against them / let vs thanke our father which hath plucked this yoke from our neckes And desyre faith of him / which faith onlye is most sufficient vn to our iustification / but sith this kinge of faces the Pope doth nothing but commaund and compell in all his decrees / and that in the sted name of God / it is evident ynough how that he is the adversarye of Christe / and the corruptor of the new testament / yee and the Enimye of the Christen lybertye Compellinge mē against their willes to do the workes which he commaundeth them / thorow the which tyrannye he is the author of so many synnes be cause the workes are done of no glad minde / for while they thinke that they are boūd to his commaundemētes / they have a blotte in their scrupelous consciences if they omitte any thinge / and yet be cause they do it with an evyll will truely they offend in their hartes / where as they shuld not have offended / thorow their resistinge and hatīge will of the lawe / if he had commaunded nothinge / but only exhorted and desyred And contrary wisse to them that obey him / he is the author of false fayned rightuousnes / for while they beleve that they have done well / and repute their obedience for iustice / they are brought to this blindnes that they thinke they are good / not thorow the faith of Christ / but by these lawes and workes And thus truely doth he corrupte the faithe ād trueth / both multiplye and encreasse evyll consciences / and make fayned good cōscieēes And sith he doth so thorow all the world / it is evident what a corrupter and dispoylare he is / for even so many he corrupteth / as he hath subdewed and ledde vnder his lawes and imperye And who is be in the world that is not subiect vnder him Excepte they be infantes or paraventure some simple persons / which are reserved by the inscrutable councell and provision of god O thow mā of synne O thou sonne of perdition O thow abomination O thow corrupter O thow author of evill consciences O thow false master of good consciences O thow ennimye of faith ād christen libertye / who is able for to reherse / yee or containe in his minde the infinite waves of this monstruous kinges evilles How be it the end of these mischevous evils are not yet come Yf he had ordened these his lawes / in those workes of vertues that are commaunded in the .x. preceptes / or els in soch as the philosophers and naturall reason did describe / as are iustice / strength temperāce / Chastite / mildnes / trueth / goodnes / and soch other Paraventure they shuld only have made a Sinagoge / or els have ordened in the world a certaine civile iustice / for thorow these also faith shuld have bene corrupted / as it was amōg the Iewes / how be it now he kepeth not him silf with in these bondes / but rvnneth ry●ot more at large raysinge infinite tempestes of mischeffe yet are we compelled to saye he dothe no hurte for he entyseth and driveth vs to cerimonyes ād his awne fayned traditions / as to places persons / clothinge / meattes and dayes / ād bindeth vs like asses / and ignorant foles / ●ee and stockes vn to them with an indissoluble bond enduringe our hole lives / so that it maketh me sorye and asham● of this pernitious abomination / and maketh me vtterly abhorre it vn to death / for Christ as I have saide takinge awaye all lawes to make vs fre ād at libertye / did most of all suppresse ād disanulle the ceremonyes which did consist in places / persones / garmētes / meattes dayes and soch other / so that their vse shuld be to all men most fre and indifferent / nether addressinge the conscience to synne / nor yet to iustice which is obtayned thorow only faith in Christ How be it the Pope not content / at the lest with those places / meates / clothinges / and dayes / which were prescribed in the lawe of moses Doth werye corrupte / and destroy / the christē cōgregation with new observations / other invented by his awne pregnant witte / or ●ls by the sotle imagination of his adherentes / which also he doth encreasse daylye and cōmaunde after his awne lust / that yow may perceave this the more evidently / we will vse certaine examples after the maner of an induction to rote and stablissh it in yow Christ takinge away the difference of all places will be worshupped in every place Nether is ther in his kingdō one place holye / an other prophane with out holines But in everye place all thinges are indifferent Nether canst thou more hartely better / beleve trust / and love god in the temple qwire / altare / and chirch yerd / then in thy barne / vineard / kichen / and bed And to be shorte the martyrs of Christ have honoured him in darke dongeons and presons And sancte agnes In the s●ues for gat not her redemer But the Pope doth consecrat Churches gevinge greate pardon and privileges vn to the halowinge Makinge straite lawes to condemne their consciences / the other in sporte or els in ernest do violate the house that they have halowed / which shuld nothing offend if they had hurte their awne houses or any other mannes Be sides that if thou obey the Popes commaundmentes / thow arte made a religious man / and an obedient and faithfull sonne of the chirche / thow hast found a conscience of a good ād rightuous weake Now compare Christ and the Pope to gedder Christ sayeth There is no synne cōmitted thorow the vsinge of any place except it be to the hurte of thy neghbour The Pope sayeth It is sinne if thow do any bodelye worke in the chirch Or els if thow counte it not