Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	faith_n	true_a	13,155	5	5.5142	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15877	The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.; Ad Carolum Romanorum imperatorem Germaniae comitia Augustae celebrantem, fidei Huldrychi Zuinglij ratio. English	Zwingli, Ulrich, 1484-1531.; Joye, George, d. 1553.; Holy Roman Empire. Reichstag (1530 : Augsburg, Germany)	1548 (1548)	STC 26139; ESTC S105862	32,224	70

church as the church of Rome of Ausb●ough Lyence And yet is y e churc●e othe●wyse taken and many wayes whiche it nedeth not nowe to recyte Here therfore I beleue that there is one churche of thē whiche haue the same one spyrite that assureth thē that they be verely th● chyldren of the family of God and these are the fyrst fruites of the churches This churche I beleue erre not in the truth that is to saye in these fyrst pryncypall articles of the fayth vpon the which our christen relygion standeth and is foūded I beleue also the vnyuersall sensyble churche to be one whyle it holdeth this true confession spoken of before And I beleue them to be of the same churche who soeuer by christen profession obeyth it accordynge vnto the wryttē worde and promyse I beleue Isaac Iacob Iuda beynge infantes and all that were of the sead of Abrahā and also those infantes whose parentes in the prymatyue churche at the prechyng of thapostles turned vnto christ to be of this church For Is●ac o●her of the olde fathers excepte they had ben of the churche they had not receyued y e bagge and cognysance therof Syth they w●re then of the churche beyng infantes then a● well therof must our infātes lytle ons be of the churche to Vvherfore I beleue and know that thynfantes cōseigned with the sacramēt of baptisme be of the church For the infantꝭ acknowledge it by the mouthes of theyr godfathers and owne fathers to in y t they be offered of theyr parentes vnto y e churche yea rather the promyse whiche is no lesse made vnto our infātes but more largely oftener thē to thynsantes of the olde fathers offer them vnto y e churche These are the pryncypall groūdes foundacions as touchynge the infantes to be baptysed cōmended vnto the churche agaynst the which all the da●tes engynes of the Catabaptistes that is to saye of them y t wyll haue vs christened agayne may nothīg preuayll For they are not onely to be baptysed y t beleue but they that are of the churche by the reason of the promyse of gods worde For els shuld none of the apostles haue baptysed any man whē none of y e apostles were sure of the fayth of hym y t outwardly aknowleged and obeyed theyr prechyngꝭ For Symon y e iuggler charmer Ananias Iudas to and many mo were baptized whē they obeyed and toke the name of christē men and yet had they not fayth Agayn Isaac yet an infant was circūcised when he neither sayde he wold be of the church nor yet beleued but the ꝓmyse tolde thē y t he was of the churche of god Sith then our infantes be in the same place that thynfantes of the Hebrews were therfore doth y e promyse concernynge them made vnto our church both name them confesse them to be of the churche Vvherfore verelye aswell doth baptisme as circumcission we speke of the sacramente of baptisme nothynge els require then the one of these two either the aknowlegīge or name gyuyng or els the couenant or promyse whiche all shall be more clere by these that folowe ¶ The .vii. article Seuently I beleue yea I knowe it verely that all the sacramentes neither gyue they grace nor yet bring it nor dystribute any grace at al. In which asserciō ꝑaduēture I shall seme to bolde to affyrme moste myghty Emperoure but yet my sentence standeth faste For grace for as moche as it is gyuen and made vs by the holy goste I speke latynely vsynge this worde Grace for forgyuenes indulgence absolucion and a free benefyte so doth this gyfte peerse and enter onelye into our spirites Nowe the holy goste nedeth nother gyde nor caryer for he hymselfe is the brynger and power and myght wherby althīges are borne hauing no nede to hymselfe to be borne neither haue we red in any place of scripture that sensible thynges as are the sacramentes shulde certaynly brynge with thē the holy goste But yf the sensible thyngꝭ be at any tyme brought with y e spirite thē was it the spirite that broughte them with hym and not econtrarie the sensible brought the spirite For when the vehemente wynde was brought and with the wynde was broughte the tongues the spirite brought them not they the spirite So dyd the wynde bryng the quailes and toke awaye the locustes but neuer were quailes or locustes so swyf●e as to brynge the wynde with them So when the wynde beyng so great that it myght euē hylles haue taken away goyng ouer Hel as yet was not the Lorde borne in that blaste And to be shorte lyke as the wynde bloweth whether his natural course lyeth we hearyng his voyce not knowing whence he cōmeth n●r where he falleth euen so is it with euery man that is borne of the spirite y t is to wytte that is inuisible and insensybly lygh●ened 〈◊〉 of the spirite and drawne of god the father The verite hath spoken these thynges Whe●fore it can not be that thorowe thie dopynge into the water nor by this draft nor y ● morsell nor that anoyntyng that the grace of the spirite be brought into vs for yf it be so then were it knowen howe where by whom into whom the spirite were brought For yf the present effect of grace were bounde vnto the sacramentes in the whiche it shulde nowe be brought and worke then were al they gracelesse whiche had not receyued the sacramētes albeit they be el●cte and chosen whiche election is by the grace of god in Christe Ephe. i. Neyther do●h Materia or subiectum hynder the course of the spirite as our diuynes skold and dyspute it for that the matter must fyrst be disposed or the grace of baptisme or of the thākes gyuynge as they saye be gyuen hym whiche muste fyrste be prepared vnto it For after them he that receiueth this grace by the sacramētes either he himselfe prepareth hym selfe or els is he prepared of the spirit● yf he prepare hym selfe then may we of our selues do that same thynge whiche grace goyng before which they call gracia preueniēs shulde do so is gracia preueniēs put out of office If he be prepared of the spirit to receyue this grace then I aske whether this be done by the inducynge of the sacrament or withoute the sacrament yf it be done by the meanes of the sacrament thē must man be prepared vnto one sacrament by another and so shall we neuer come to the fyrst sacramēt but procede into infinite sacramentes for no man can be after this wayes prepared to a sacramente withoute another former sacrament yf we be withoute a sacramēt prepared vnto the receyuyng of the sacramentall grace thē must the spirite be present with his benygne grace before the sacrament be gyuen and grace receyued before the sacramēt be mynistred Of whiche we gather whiche thynge I do gladlye admytte in the sacramētes that the

equite ryghtuousnes iudgement when lyke as it was demaunded of other y t of vs also thacompt rekenyng of our faith which we haue professe shuld be asked for And whyl●s we thus stode vp redy to gyue this rekenyng ●here came tydynges yea tydyngꝭ rather then any certayne truth that many other churches had nowe all ready prepared the tenoure and some of theyr fayth religion to offer it vp vnto you But here nowe we are in great ꝑplexite doubte for on the one parte the loue of the truth carefull zeale and study for the cōmon peace doo excyte vs to do the same thynge which we se other men do And on the other syde the haftie and so soden occasion of your departyng thence doth fete vs for that we heare saye also that all thynges shuld be done swyftly with great spede because of yours so spedye preparyng to departe Besydes this we that be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages that in shorte space we can not come all togyther to delybre and counsell what thynge we might wryte most cōuenyente vnto your hyghnes A none after this yet when we sawe the confessyō of other men yea and the confutacion of theyr aduersaryes also whiche not with stādyng they were yet prepared are any thinge was demaunded of them I thought it expedient for me alone withoute any preiudice of my coūtrye men with spede to declare and set forth thacompt forme and rekeninge of my fayth belefe for yf ī any other thinge a man may be slak yet verely here in this cause it requireth great spede leste this mater thorowe neglygence omytted we for oure scilence myght haue bene suspected or els for oure neglygence semed to be prowde and arrogante Lo here therfore O moste myghty Emproure I offer vnto youre hyghnes the sūme of my belefe on this condicion that I do also testifye not to commytte nor permyt the iugement of these articles alone but also of all that euer I haue wryten or thorow the goodnes of god shall write to no one man nor yet to no fewe mē but vnto the hole churche of christe into this ende that it be enspyred with the holy ghoste and so pronounceth out of the prescript veryte of gods worde ¶ The fyrste Article Fyrste of all I both beleue and knowe that there is but one god one alone for all sufficient and hym self to be naturally good true almyghty iuste wyse the creatour curate of all thynges visible and inuisible and euen the same my god to be the father the sone the holy ghoste thre parsones but one onely in substaunce I beleue as concerning the vnyte of the godhed the trinite of these names or persones in all thynges accordynge vnto the exposiciō of the Crede of Nicene Athanasu I beleue knowe it fermly that the sone toke vnto hym y e hole nature of mā whiche consisteth of body soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god inseperable indiuisible and indissociable For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene espyed verely and naturally yet do not these distinct properties workes of these two natures disseuer dissociat the vnite of the person no more then in a man the mynde the fleshe make two persōs For lyke as these two are naturally greatly distincte so are they endewed with distincte properties operacions And yet is not the man cōstituted of these twein two persones but one euen as is god and man one christe the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned one persone one Christe perfect God perfect man not so that of the one nature the to●her be made or be myxt togyther but that eyther of them both abyde in her owne propertie and yet is not the vnite of the persons throughe this sondrye properties disseuered And thus this same pe●sone one Christe verye God and man as towchynge the propertie of his manhod he wayled he cryed and wept in his cradle he grewe and waxed and encreased in wysdome desyred to eate and drynke he suffered heate and colde he was beaten dyd swete was wounded and slayne feared and was heuy c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne but as concernyng the selfe synne he was moste gylifes farthest of But as towchynge the propertie of his diuyne nature he with the father and holy ghoste tempereth ruleth both hyghe and lowe he pearceth althynges he sustaynethe and nourissheth althynges He gyueth syght to the blysom fotynge to the lame he calleth the dead out of theyr graues he smy●eth downe oure enemies with a worde and euen he hym selfe whē he was deade resumed his lyfe ascended vnto heauen and sent ●s the holye goste as his owne spirite And all these thynges doth one and the selfe same Christe one persone of the sone of God euermore contynuing howe diuerse soeuer dystincte he be as toutchyng the nature properties of his godhed and manhed So that oftētymes for because of y e perfait perfeccion vnite of the persone those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed those that pertayne vnto the manhed be spoken of the godhed He sayde hymselfe to be the sone of man descended from heauen when yet his bodye had neuer ben there And Peter sayth y t christ suffred death for vs whē it was onely his manhed that suffred it But because of the inseperable vnite of the persone it is sayde verely That the sone of god had suffred the sone of man forgaue synnes For euen Christe whiche is the sone of god and man one persone as concernīge the propertie of his diuine nature and godhed forgyueth synnes As whē we saye this man is wyse whiche consisteth of bodye and soule but as concerning his body there is no wysdome in it at all but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding Agayne we saye the same man to be woūded whē only it is his body that may receyue the wounde and the soule can not be towched Because of this maner of speche yet noman sayth that two ꝑsones be made of one man when thus as ye maye se vnto eyther parte in man his owne propertye be referred and attributed neyther can they say that both y e natures that is to