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
A67119	Eleutherosis tēs aletheias, truth asserted by the doctrine and practice of the apostles, seconded by the testimony of synods, fathers, and doctors, from the apostles to this day viz. that episcopacie is jure divino / by Sir Francis Wortley ...	Wortley, Francis, Sir, 1591-1652.	1641 (1641)	Wing W3637; ESTC R34763	18,183	38

ΕΛΕΥΘΕΡΩΣΙΣ ΤΗΣ Αληθειασ TRVTH ASSERTED BY THE DOCTRINE AND Practice of the Apostles seconded by the Testimony of Synods Fathers and Doctors from the Apostles to this Day Viz. That Episcopacie is Iure Divino BY Sir Francis VVortley Knight and Baronet LONDON Printed by A. N. for I. K. and T. W. and are to be sold at the White Horse in PAVLES Church-yard 1641. To the most High and Illustrious Charles Prince of GREAT BRITAIN SIR YOu set back the Clock of my age and make it day-spring when it is past the mid noone of my life I court my fancy in my observations of you My first Love my first Master your Vnkle Prince Henry whose name is and ever must bee sacred to Mars and the Muses whose memory is still precious to the World justly was the Rivall and Competitour to Honour with your glorious Grandsier Henry the Great of France the greatest In you deare Sir I finde the Character of them both as if you were sole heire to both and it joyes my Soule to see it I had the Honour to gird the first sword about you with this wish that you might use it in peace like our Northern Solomon King Iames and drawn as that Boanerges the sonne of Thunder the glory of France your Grandfather When your Father whose goodnesse makes him glorious shall be gathered to his Fathers his Titles must as your Birthright descend on you amongst the rest that which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Defender of the faith This as it is well worthy observation was given by him who they say could not erre in Cathedra plenario Consistorio pleno Concilio to him who as some of his Successors say even in that gave him the lye who gave him the title t is true t was an unkind requitall but there was Digitus Dei in it for it was like the selling of Ioseph into Egypt faelix scelus in eventu guided by that hand which cannot erre It was a worke of great and high daring a voyage wherein many of his Predecessours had suffered shipwracke and Sir Walter Rawleigh observes the worke suited the man and the man was made for the work as Nebuchadonezar was for Tyre Sure it is strange that out of the ruines of good workes faith should spring disorder set all the Church in order Sed Deus est qui fecit est mirum in occulis nostris Sir the Title is the most glorious your Royall father hath and his Second is that he is the best Friend living It was a promise of the Prophets that Kings should bee Nursing Fathers and Queenes Nursing Mothers to the Church And believe mee Sir the words are Emphaticall for the Fathers wisdome and power should provide for the childe ad extra the mothers care ad intra The fathers is and should be protegendo instruendo promovendo corrigendo The mothers in her Oeconomicks pro victu amictu Necessaries and Decency and all with a Nurses affection And I am so much Irish that as they love the Children the Nurse and the Children their Nurses and foster brothers as much or more then their own such mutuall love wish I betwixt the Prince and the Church and as that habit is acquired partly and partly infused So may God infuse that into your heart and by many mutuall reciprocall actions may it become habituall So shall the Church be happie in future and you shall be glorious in your timely reigne and blessed in your Succession as your Father is in you and the Prayers of the Church attracted as the Dew and Exhalations by the glory and heate of the Sunne above shall bee returned in rich showers of blessing upon you and yours Poets are Prophets or at least would be If I be one this is my prophecie Your name 's no stranger to the Imperiall seate Our turn comes next wee must have Charles the Great Your highnesses most humble servant FRANCIS WORTLEY To the well affected Reader or otherwise PRuning and reformation I allow but eradication and deformation I tremble to heare of and hope never to see God forbid that personal errors should destroy an Institution so ancient sealed with the bloud of so many blessed Martyres Though Iudas die in the consciousnesse of his treason yet an other must succeed him in his Bishoprick As an obedient sonne to my mother the Church I wish her honour and happinesse to the Common Weale as a member of it and that these two as Mercie and Truth may kisse each other and in their unitie make the Soul and Bodie the King and his people happie so shall our Common-weale flourish and our Church be glorious and God even our own God shall blesse us Peace shall be within our Walls plentie within our palaces I study Multum in parvo and to put as much as I can into a little room and hope to give satisfaction to such as are not more addicted to their wills then reason if mine deceive me not However I have discharged the dutie I ow my conscience and hope to finde the benefit of that which is all I look for and is sufficient to arm mee against the obloquies or misconstructions of those whose hearts are ful of that which their tongues must utter or their hearts will breake with their Plerophory I protest I have no end in it but Gods glory the discharge of my own studied thoughts have therein conquered my inclination by the assistance of my reason grounded upon much more paines then the World holds me guiltie of And thus satisfied I would not that succeeding ages should finde my name amongst those who consented to eradicate Episcopacie For my part I had rather suffer the censure of the malevolent then to be thought to consent to that which my conscience approves not If this excuse me for my writing I am glad If not I have pleased my selfe in discharge of my troubled thoughts and conscience ΕΛΕΥΘΕΡΩΣΙΣ ΤΗΣ Αληθειασ Truth asserted by the practice of the Apostles confirmed by the Testimonie of Synods Fathers and Doctors from Christs time to this day IN Discourses Rhetoricall men desire to shew the power of Nature improved by Art which wee call Eloquence in Logicall Disputes the quicknesse of apprehension and the improvement of judgement The one often makes a difference betwixt subtilties and attempts to puzle Reason The other rightly employed defines and settles a Truth obscured by different falsities In matters of Faith wee lay aside reason and yield to Scriptures truth as other faculties of the body doe to their informer the Rationall soule and as young Scholars to their Ipse dixit We believe therefore what neither sense nor reason can make us to conceive I believe the Scripture to bee the sacred Word of God and what truth I find therein I conceive it to be Iure Divino My reason I confesse is bound and yields in the point of Episcopacie that it is Iure

Divino because I find for it so many ipse dixit's in sacred Writ My judgment also is further strengthned therein by Reasons sufficient to settle humane belief Opinion we define Haerens dubia deveritate quorumvis in animo praesumptio A questionable and doubtfull presuming in ones conceit that a matter is true And Cognitio est rerum conceptarum per experientiam scientia Knowledge is a sure apprehension of the matters which we conceive by experience of their causes and undoubted grounds of truth And Resolution is Dubii depositio the abandoning of all doubting I am past opinion and acknowledge my selfe satisfied and well resolved that Episcopacie is Iure Divino and am ready to give an account thereof and endeavour so to doe in this Discourse I will not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} withstand and resist or seek evasions or subtle answers to elude Gods Truth Nor doe I love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be in suspense having well weighed the truth here asserted I finde cause to say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Great is the force of truth and hath prevailed To satisfie the World what reason I have of this my confidence I leave a Testimony thereof in this my discourse I define Episcopum Presbyterum cum additamento superioritatis quoad regimen in Ecclesia A Bishop to bee a Presbyter having an addition of superioritie for the government of Gods Church his charge is to oversee the Clergie and their flocks The word I confesse in a large signification may be taken for a Major of a Citie for hee is Over-seer thereof In Homer Ajex is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Bishop or Orderer of his Army But our Episcopus est Cleri Gregis in sua Dioecesi Is Over-seer of his Clergie and his flock bounded within his own Diocesse Hee is also called Presbyter an ancient and therefore experienced and able to informe and direct As for the inferiour Presbyter or ancient and Diaconus Minister or Servant they are distinct and subordinate to the Bishop or superiour Presbyter both in the New Testament and in the practice of the first Centurie and in all Ages even to this day Let it not stumble any man that the Apostles sometimes terme themselves and Bishops by the title of Presbyters they call themselves also Diaconos Deacons in a generall notion Our Presbyterians would have Bishops to be Pastores jure divine Praesides jure Ecclesiastico Principes jure humano Diabolico Pastors by Gods Law Presidents by Ecclesiasticall Law Lords by humane and Diabolicall law How faultie this assertion is let my following Discourse testifie Our Bishop is a Presbyter or ancient Pastour set in eminent superiority over the Clergie and their flocks with a relation to the government of them in matters Ecclesiasticall And such I say the Apostles instituted and to them gave a charg how to demean themselves A perpetuall Succession hereof by practice hath continued from Christs Apostles to this day Now for Ius divinum I take that to be of Divine Right which is warranted in sacred Scripture de credendis agendis in matters to be believed or done Let this serve for the present it wil be more enlarged occasionally in some part of this treatise Only here I adde that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the practice of the Apostles which never was questioned or excepted against and is recorded in the canonicall Scripture hath in it Ius Divinum and shews what is of divine right defacto These things being premised I proceed to Objections against my Assertion and Answere unto each of them particularly Eminent superiority Lordly authority over their people is that which the Lords of the Gentiles may do challenge practice as their due Iure human● by humane right Therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by law of things opposite eminent superiority and Lordly authority over the Clergie the people of God is that which Bishops ought not to challeng or practice Iure Divino For proofe hereof see Mat. 20. 25. 26. The Princes of the Gentiles Dominantur Lordly rule over them but you non sic not so or it shall not bee so with you And 1. Pet. 5. 2. 3. Feed the flock of the Lord taking the over-sight therof not by constraint but willingly not for filthy Lucre but of a ready minde neither as being Lords over Gods Heritage To this I answere that the measure of domination not the matter lies in the word sic and so is expounded by the words aforegoing not by constraint but willingly not churlishly or covetously not as though ye were Lords domineering over them but that yee may be ensamples to the flock Non herile aut Regale imperium exercentes sed pastorali superioritate paterna gubernatione utentes Not exercising a masterlike or Kingly command but using a pastorall superiority and fatherly government And so this rather as I conceive confirms superiority and Episcopacy then destroies them For the word sic so takes not away the legality but qualifies the power given by saying let it be used sic so This I prove to bee the meaning of the Apostle by this argument The practice of the Apostles is not contrary to Christs and their Doctrine and the sense thereof But the Apostles did practise eminent superiority and such lawfull authority as Christ forbids not over the Clergie and flock and instituted successors Therefore their doctrine allowed the same And so that cannot be meant by the words above which is pretended viz. that there should be a parity in the Clergie and that Episcopacie is Dominium in Clerum a Lordly rule over the Clergie and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an usurped authority The successors which they instituted are warranted by Christ when hee said I am with you to the end of the world that is I am with you whilst you live and with successors in your stead governing and teaching the Church to the worlds end Hence it was that the Apostles ordained Bishops to succeed them so did the ancient Fathers in the purer times This course continued ever since The practice of the Apostles was in a superiority above others of the Clergie and to the Bishops whom they constituted to succeed themselves in place over the Clergie they gave a superior authority neither did they either practise or ever mention that parity in power which the presbyteriās so much endeavour to introduce And therefore the Apostles never understood the words as these men doe viz. that they should disallow of Bishops in superior authority above other of the Clergie To make the practice of the Apostles more evident I appeale to Saint Paul who gave to Timothy and Titus Episcopall power To the one in Ephesus to the other in Creet Now to cleere this let us first cleanse the spring head and then the streames will

confirmed by other Preachers and Doctours here This is also witnessed both by Origen and Theodoret not to speake of those who some of them affirme that Paul some that Iames some that Peter were in this Island and visited the Church here established as Baronius a Romish Writer and of special note in that Church hath it T is further said that Insula glacialis which we now call Glastenbury was granted them by Arviragus King of the Britains This is witnessed unto by divers memorable Records alleaged by the studious and learned Searchers into the British and Saxon Antiquities As for that report of Lucius and Eleutherius mentioned by Beda and Marianus Scotus and so often alleaged by divers others I must either thinke that Rome had changed her customes and many of her Tenents or question the Truth of the relation My Reason for this is because when in the yeer 601. Austin the Monk first required obedience to the Roman Church in three things viz. 1. in Paschate celebrando 2. in Baptismo ministrando 3. in praedicando Anglis Saxonibus In celebrating Easter in administring Baptisme in preaching to the English His motion was refused and Austin utterly disliked Quia to use the words of another Augustini fastum spernebant they disliked Austins pride And well they might for he was haughty and harsh and did contrary to his directions from Gregory Bishop of Rome who sent him hither For he incensed Edlefred so against the poore Christians of Bangor that he put twelve hundred of them to the sword Of this the Reason is given Quia noluere obsequium Augustino praebere because they would not submit to Austins will For this was indeed the quarrell as our Writers say This their refusall to yield to Austin the Monke I produce as a proofe that the Christians which hee found here held in many things with the Eastern Churches as having their doctrine from Ierusalem and Sion whence the Gospel was to be sent Esay 2. 3. Mic. 4. 2. to the Nations And whence as Salvation went Psal. 14. 7. So likewise the Doctrine of salvation for Christ who gave the Apostles Commission to go to all Nations and preach to them the Gospel did bid them stay at Jerusalem till the Holy Ghost furnished them with guifts for the worke commanded This further appeares by that resolute answere which the Abbot of Bangor gave to Austin the Monk Anno 601. viz. That he and his acknowledged no Superioritie in the Bishop of Rome over them nor any Superiour but their own Archbishop Caer-leonis or as some have it Senovensis qui sub Deo solus positus fuit super illos ad supervidendum ad faciendum illos servare viam spiritualem Who alone under God was made an Over-seer or Bishop to them that hee might make them observe the spirituall way Seeing this stout Champion thus answered it is probable that they were of the Primitive institution And this I the rather give credit unto because if the Bishop of Rome had then held the present Tenet of that Church That their Citie is the spirituall Metropolis and that their Bishop is Caput Ecclesiae our Predecessours would have acknowledged the Pope and his See as they had been taught But Baronius saith that our British Bishops are as ancient as those of Rome And t is probable they were so For this we have good proof that at a Council at Arles held Anno Dom. 314. wee had three Bishops viz. 1. Eborius de Civitate Eboraci Episcopus 2. Restitutus de civitate Londini Episcopus 3. Aldelfius de civitate Coloniae Londinensium exinde Sacerdos Presbyter Arminius Diaconus Eborius Bishop of Yorke Restitutus Bishop of London Adelfius Bishop of Colchester and after them Sacerdos a Presbyter Arminius a Deacon These subscribed in this Synod Here therefore I observe that Anno 314. wee had Bishops Presbyters and Deacons the very Governours now in question And Romish they were not as I conceive because they then acknowledged not a Subordination to Rome and because Vrban the second called learned Anselme Patriarcha Britaniae the Patriarch of Britaine Therefore me thinks it should not now be questioned whether Episcopacy be a Romish Relicke but rather that it should be confirmed as an Evangelicall Ordinance and as ancient as the first institution of Churches and as a calling appointed by the Apostles What more have we for Baptisme of Infants What more for our Sunday or the Lords day but convincing deductions from the Scriptures or the practice of the Apostles and the observation of the same in the Churches of God successively to this very day yet wee hold both these to be sacred Ordinances and of divine institution though they both be questioned by some learned men of the reformed Churches as Episcopacie is among some of ours The case is alike and as cleere if not much more for Episcopacie that it had a divine institution If what is formerly said satisfie not I will only use this argument more to prove that Episcopacie is Iure Divino If the charge given 1 Tim. 6. 14. be to Timothy personally and be perpetuall then it is to one person namely to Timothy and to the successors in his place For Timothy was mortall so that the perpetuitie of the charge must reach to all his successors till the appearing of the Lord Christ Iesus But the charge is personall to Timothy and perpetuall even to the appearing of our Lord Iesus Christ Therefore it is to one person viz. to Timothy and to his successors for ever If it be here objected that the charge there was given to Timothy as elswhere the Keyes to PETER and according to that which is said Quod dixit Petro dixit caeteris Apostolis What was spoken to Peter was spoken to the other Apostles also I Answer It is so For what was said to Timothy was said caeterisque Episcopis successoribus eorum both to other Bishops and their successors as Christs giving the keys to Peter were to him and the other Apostles But not to all the Disciples Deacons and widdowes To summe up all in a word since it appeares that Episcopacie Presbytery and Diaconatus are according to the practice of the Apostles analogicall and agreeable to the constitution of the Jewish Church appointed by God and established by Moses pointed at and in some kinde deciphered in the New Testament and strongly insinuated by the successors of the Apostles to have beene received and practised by them as commended to them from divine authority since these three orders in our Church are derived so high have continued so long even from the primitive times to this day we may well conclude that as Presbyters and Deacons so Bishops are Iure divino especially seeing Episcopacie is so generally confirmed and hath beene so constantly continued by the Apostles Apostolick men Councills Fathers and Doctors And much the rather am I induced thus as I have said to judge