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	reveal_v	5,457	5	8.8529	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09453	A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.	Perkins, William, 1558-1602.	1598 (1598)	STC 19736; ESTC S114478	146,915	390

least he partakes in the sinnes and punishments thereof Indeede to goe vpon ambassage to any place or to trauell for this ende that we may performe the necessarie duties for our speciall or generall callings is not vnlawfull but to trauell out of the precincts of the church onely for pleasures sake and to see strange fashions hath no warrant And hence it is that many men which goe forth in good order well minded come home with crased consciences The best traueler of all is he that liuing at home or abroad can goe out of himselfe and depart from his own sinnes corruptions by true repentance FINIS An advertisment to all fauourers of the Roman religion shewing that the said religion is against the Catholike principles and grounds of the Catechisme GReat is the number of them that embrace the religion of the present church of Rome being deceiued by the glorious titles of Vniuersalitie Antiquity Successiō And no doubt though sōe be wilfully blinded yet many deuoted this way neuer saw any other truth Nowe of them and the rest I desire this fauour that they will but way and ponder with themselues this one thing which I will nowe offer to their considerations and that is That the Romane religion nowe stablished by the councell of Trent is in the principall points thereof against the very grounds of the Catechisme that haue beene agreed vpon euer since the daies of the Apostles by all Churches These groundes are fowre the first is the Apostles Creede the second is the decalogue or ten cōmandements the third is the forme of praier called the Lords praier the fourth is the Institutiō of the two Sacramēts baptisme and the Lords supper 1. Cor. 11. 23. That I may in some order manifest this which I say I will beginne with the Symbole or Creed And first of all it must be considered that some of the principall doctrines beleeued in the Church of Rome are that the Pope or Bishop of Rome is the vicar of Christ the head of the Catholike church that there is a fire of purgatorie after this life that images of God and Saints are to be placed in Churches and worshipped that praier is to be made to Saints departed and their intercession to be required that there is a propitiatory sacrifice daily offered in the masse for the sinnes of the quicke and the dead These points are of that moment that without them the Roman religion cannot stand in the councel of Trent the curse Anathema is pronounced vpō all such as deny these or any of them And yet marke the Apostles creede which hath bin thought to containe all necessarie points in religion to be beleeued and hath therefore beene called the Kay and rule of faith this creed I say hath not any of these points nor the Expositions made thereof by the ancient fathers nor any other creed or confession of faith made by any councell or Church for the space of many hundred yeares This a plaine proofe to any indifferent man that these be new articles of faith neuer known in the Apostolike Church and that the fathers and Councells could not finde any such articles of faith in the bookes of the olde and new Testement Answere is made that all these points of doctrine are beleeued vnder the articles I beleeue the Catholike Church the meaning whereof they will haue to be this I beleeue all things which the catholike Church holdeth and teacheth to be beleeued If this be as they say we must needes beleeue in the Church that is put our confidence in the Church for the manifestation and the certentie of all doctrines necessarie to saluation and thus the eternall truth of God the Creator shall depend on the determination of the creature and the written word of God in this respect is made vnsufficient as though it had not plainely reuealed all points of doctrine pertaining to saluation And the ancient Churches haue bin farre ouerseene that did not propounde the former points to be beleeued as articles of faith but left them to these latter times 2. In this Creede to beleeue in God and to beleeue the church are distinguished To be leeue in is pertaining to the Creatour to beleeue to the creature as Ruffinus hath noted when he saith that by this proposition in the Creatour is distinguished from the creature and things pertaining to God from things pertaining to men And Augustine saith It must be knowne that we must beleeue the Church NOT BELEEVE IN THE CHVRCH because the church is not God but the house of God Hence it followes that we must not beleeue in the Saints nor put our confidence in our workes as the learned Papists teach Therefore Eusebius saith We ought of right to beleeue Peter and Paul but to beleeue in Peter Paul that is to giue to the seruants the houour of the Lord we ought not And Cyprian saith He doth not beleeue in God which doth not place in him alone the trust of his whole felicitie 3. The article conceiued by the holy ghost is ouerturned by the transubstantiation of bread and wine in the masse into the body and blood of Christ. For here we are taught to confesse the true and perpetuall incarnation of Christ beginning in his conception and neuer ending afterward and we acknowledge the truth of his manhoode and that his bodie hath the essentiall properties of a true bodie standing of flesh and bone hauing quantitie figure dimensions namely length breadth thicknes hauing part out of part as head out of feet and feet out of head beeing also circumscribed visible touchable in a word it hath all things in it which by order of creation belong to a bodie It will be said that the body of Christ may remaine a true bodie and yet be altered in respect of some qualities as namely circumscription But I say againe that locall circumscription can no way be seuered from a bodie it remaining a bodie For to be circumscribed in place is an essentiall propertie of euery quantitie and quantitie is the common essence of euerie bodie And therefore a bodie in respect of his quantitie must needes be circumscribed in one place This was the iudgement of Leo when he saide The bodie of Christ is by no meanes out of the truth of our bodie And Augustine when he saide ONELY God in Christ so comes that he doth not depart so returnes that he doth not leaue vs but man according to bodie is in place and goes out of the same place and when he shall come vnto an other place HE IS NOT IN THAT PLACE VVHENCE HE COMES To helpe the matter they vse to distinguish thus Christs bodie in respect of the whole essence thereof may be in many places but not in respect of the whole quantitie whereby it is onely in one place But as I haue saide they speake contraries for quantitie by all learning is the essence of a

things that concerne saluation they beeing made ours by Gods free gift among which is Christ his righteousnes By it therfore as beeing a thing of our owne wee may be iustified before God and accepted to life euerlasting II. Obiect If a sinner be iustified by Christ his righteousnes then euery beleeuer shall be as righteous as Christ and that can not be Ans. The proposition is false for Christ his righteousnes is not applied to vs according as it is in Christ neither according to the same measure nor the same manner For his obedience in fulfilling the law is aboue Adams righteousnes yea aboue the righteousnes of all Angels For they were all but creatures and their obedience the obedience of creatures but Christ his obedience is the obedience or righteousnes of God so tearmed Rom. 1. 17 18. 2. Cor. 5. 21. not onely because God accepted of it but because it was in that person which is very God When Christ obeied God obeied and when he suffered God suffered not because the godhead suffered or performed any obedience but because the person which according to one nature is God performed obedience and suffered And by this meanes his righteousnes is of infinite value price merit and efficacie Hence also it commeth to passe that this obedience of Christ serueth not onely for the iustifying of some one person as Adams did but of all and euery one of the elect yea it is sufficient to iustifie many thousand worldes Now to come to the point this righteousnes that is in Christ in this largenes and measure is pertaining to vs in a more narow skantling because it is onely receiued by faith so farforth as it serueth to iustifie any particular beleeuer But they vrge the reason further saying If Christ his righteousnes be the righteousnes of euery beleeuer then euery man should be a Sauiour which is absurd Ans. I answer as before and yet more plainly thus Christ his righteousnes is imputed to the person of this or that man not as it is the price of redemption for all mankind but as it is the price of redemption for one particular man as for example Christ his righteousnes is imputed to Peter not as it is the price of redemption for all but as it is the price of redemption for Peter And therefore Christ his righteousnes is not applied to any one sinner in that largenesse and measure in which it is in the person of Christ but onely so farforth as it serueth to satisfie the law for the said sinner to make his person accepted of God as righteous and no further III. Obiect If we be made righteous by Christ his righteousnes truly then Christ is a sinner truly by our sinnes but Christ is not indeed a sinner by our sinnes Ans. We may with reuerence to his maiestie in good manner say that Christ was a sinner and that truly not by any infusion of sinne into his most holy person but because our sinnes were laid on him thus saith the holy Ghost he which knew no sinne was made sinne for vs and he was counted with sinners Isa 53. 13. yet so as euen then in himselfe he was without blot yea more holy then all men and angels On this manner said Chrysostome 2. Cor. 3. God permitted Christ to be condemned as a sinner Againe He made the iust one to be A SINNER that he might make sinners iust IV. Obiect If a man be made righteous by imputation then God iudgeth sinners to be righteous but God iudgeth no sinner to be righteous for it is abhomination to the Lord. Ans. When God iustifieth a sinner by Christ his righteousnes at the same time he ceaseth in regard of guiltines to be a sinner to whom god imputeth righteousnes them he sanctifieth at the very same instant by his holy Spirit giuing also vnto originall corruption his deadly wound V. Obiect That which Adam neuer lost was neuer giuen by Christ but he neuer lost imputed righteousnes therefore it was neuer giuen vnto him Ans. The proposition is not true for sauing faith that was neuer lost by Adam is giuen to vs in Christ and Adam neuer had this priuiledge that after the first grace should follow the second and thereupon beeing left to himselfe he fell from God and yet this mercie is vouchsafed to all beleeuers that after their first conuersion God will still confirme thē with new grace and by this meanes they perseuere vnto the ende And whereas they say that Adam had not imputed righteousnes I answer that he had the same for substance though not for the manner of applying by imputation VI. Obiect Iustification is eternall but the imputation of Christ his righteousnesse is not eternall for it ceaseth in the end of this life therefore it is not that which iustifieth a sinner Ansvv. The imputation of Christs righteousnes is euerlasting for he that is esteemed righteous in this life by Christ his righteousnes is accepted as righteous for euer and the remission of sinnes graunted in this life is for euer continued And though sanctification be perfect in the worlde to come yet shal it not iustifie for we must conceiue it no otherwise after this life but as a fruit springing from the imputed righteousnes of Christ without which it could not be And a good child will not cast away the first garment because his father giues him a second And what if inward righteousnes be perfect in the ende of this life shall we therefore make it the matter of our iustification God forbid For the righteousnes whereby sinners are iustified must be had in the time of this life before the pangs of death II. Difference about the manner of iustification All both Papists and Protestants agree that a sinner is iustified by faith This agreement is onely in word and the difference betweene vs is great indeede And it may be reduced to these three heads First the Papist saying that a man is iustified by faith vnderstandeth a generall or a Catholike faith whereby a man beleeueth the arcicles of religion to be true But we hold that the faith which iustifieth is a particular faith whereby we apply to our selues the promises of righteousnes and life euerlasting by Christ. And that our opinion is the truth I haue proued before but I will adde a reason or twaine I. Reason The faith whereby we liue is that faith whereby we are iustified but the faith whereby we liue spiritually is a particular faith whereby we apply Christ vnto our selues as Paul saith Gal. 2. 20 I liue that is spiritually by the faith of the sonne of God which faith he sheweth to be a particular faith in Christ in the very words following who hath LOVED ME and giuen himselfe FOR ME particularly and in this manner of beleeuing Paul was and is an example to all that are to be saued 1. Tim. 1. 16. and Phil. 3. 15. II. Reason That which we are to aske of God