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	foundation_n	pillar_n	3,741	5	10.6899	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10444	The third booke, declaring by examples out of auncient councels, fathers, and later writers, that it is time to beware of M. Iewel by Iohn Rastel ...	Rastell, John, 1532-1577.	1566 (1566)	STC 20728.5; ESTC S105743	190,636	502

liker in their doinges to the Primitiue Church And here now let vs ioyne with M. Iewel Sir Alow you these doinges of the Primitiue Church or do ye not If you doe why are they not extant then in your Congregation Or if yourselfe will be more Spirituall and Deiforme than to vse External Sensible meanes to conduct you vnto that which is One Single Pure and Inuisible why haue you not suffered others which haue not the lyke Eleuation and Abstraction of mind to vse these visible and holy signes of Incensing washing Crossing Anoynting Consecrating Shearing and other which I haue mentioned If you doe not how looke you like one that would follow Autentike and Graue Examples testified by Auncient and sad writers And wherefore doe you make the world beleue that you good men would haue all thinges reformed according vnto the Paterne of the Primitiue Church whose Procedinges are found to be so contrarie vnto the Ecclesiastical Orders of that time Be plaine M. Iewel in that which you intend and Quod ●acis sac citius If you esteme Antiquitie let neither Baptisme lacke Abrenuntiation c neither Confirmation Oil● neither the Sacrament of the Aultare singular demonstration of it Reuerence neither Priestes their due Consecration Nor the Liuing Occasions to bring them by outward Signes to Deuotion nor the dead Praiers And that Sign which hath ben vsed in all holy Functions and which of old they made in the Foreheade to testify that they were not ashamed of Christ the signe I meane of his CROSSE which is not only new A Foly to Panimes or Offence to Iewes but an Ignomynie to the Gospell and Apishnes in the Catholikes as some worse than Iewes or Painimes doe Blaspheme thys Signe of the Crosse Mayster Iewel restore againe vnto the Churches and suffer not them to be in Honours which thinke it a shame to haue a Token of our Redemption before their Eyes If you esteeme Antiquitie And if ye regarde it not why make ye vs beleeue that you woulde be ruled by yt Or why feede you the common sort with sweete hope of hauing a Sincere and Pure Religion restored vnto them according to the Exaumple and Orders of the Auncient and holy Church wheras you haue either blindely abandoned them before you knew them either desperately doe contemne them after ye be aduertised of them O say you He that wrot those bokes De Ecclesiastica Hierarchia was not S. Denyse the Ariopagite As who should say that if it were he you woulde in no wise contrary him But how shall I beleeue you Whereas you pretende that you will be content with the Aunciedt Fathers testimonies and yet cry out against that forme of Administringe the Sacraments whiche euery man seeth to haue been vsed in the Catholike auncient worlde by reporte of this writer whome your selfe confesse to be Auncie●t and that it may so appeere many wayes And nowe after it is euidente th●t whosoeuer he be he maketh against you would you Chaunge you Opinion M. Iewell and Repente your selfe of all former Lightnes If in in deede a more Learned and Graue man than Erasmus Iohn Collet or any other that you can tell of shoulde testifie that it is S. Denyse the Apariopagitas worke Uerely S. Gregorie the Greate maketh me●tion Dionysius Ariopagita which is vnto him Antiquus Venerabilis Pater an Auncient and venerable father whō he saith by reporte of other to haue writen of the nyne Orders of Aungels Of whiche bookes this that wee speake of De Ecclesiastica Hierarchia is the fellow Origene also maketh an expresse mention of him alleaginge a text out of these Bookes whiche you mistrust But woulde this make you Chaunge you Opinion No you woulde haue xx questions vnto me and escape from me by xx waies rather than I should holde you so fast by this Argument out of S. Gregorie or Origine that you should not but confesse vnto vs that you are deceaued in your Iudgment concerning this Boke de Ecclesiastica Hierarchia And if to proue me to be suspi●ious you would in deede incline to that side that not only some Auncient Father but Ariopagita himselfe were Author of this boke Reform then yourself and stop the mouthes of the Railing and Ignorant vnto whōe Crossing Incensing Anointing Signifying of Spiritual thinges by Corporall and Externall Formes and Imagies seemeth to be altogeather Papistrie Yet it is no mater to me in this obiecting against you what the name of that Author was You cōfesse him to be auncient I infer them that he is worthy of credite You wil not be ruled by his Testimonie I gather then that you Regard not the Auncient And that I proue by an other Example The Supremacie of the Bishop of Rome of how greate force and strength it is the Catholikes Heretikes bothe doe see And as we doe proue it by true Experience that nothing is more needfull to be perswaded vnto such as loue to haue a sure Staye in all maters of Controuersies so our aduersaries doe set against nothing so Ernestly and Outragiously as the Prerogatiue of that See Here vpon starteth a Chalenger vp Shew me sayeth he that the Pope was euer Called Heade of the Church The Catholike Answereth He was in deede Head of the Church as appeereth many waies though he were not called in his Ordinarie Stile of writyng Head thereof Nay sayeth the Challenger shewe me the name it selfe That is the very thing that we deny But ye can not Sir how oft must I bring furth y ● name Mary If any learned mā of our aduersaries or if all the learned men that be aliue be hable to bring any one sufficient sētence c. I am content to yelde and subscribe And again As I saied at the beginning one good sentence were proufe sufficient Uery wel Sir One you shall haue if that can perswade you to Subscribe Eugenius Bishop of Carthage answered to Obadus requiring A Councell to be kept in Aphrica wherein The Arrians might dispute with the Catholikes concerning Religion and Faith that he would write to his brethern that his felow Bishops might come Et precipue Ecclesia Romana que Caput est omnium Ecclesiarum and the Church of Rome especially vvhich is the head of all Churches Here now of this Story and Text I gather that the Bishop of Rome is HEAD of all Bishops so much ought the Aduersarye to graunt vnto me if he loued not by force of consequence to be driuen vnto the confession of Truth but of his owne accord to yeld vnto reason For when Eugenius the Bishop answered that he would write that the Church of Rome most chiefly should come to y ● Coūcel what meant he thereby Dyd he meane that any message should be sent to the marble Pillars Foundations Row●es walles of Stone or any such vnsensible thing perteining to the Materiall Church of Rome Truly then for hys wit who

within these last fiftene hundred yeares and for a●vantage to make the practise thereof a Definitiue sentence This is exceding presūptuous and exceding Iniurious and this is that which I shal now laie to M. Iewels Charge ¶ Of M. Iewels exact accompting vpon the vj. C. yeres next after Christ. YOu Appeale M. Iewel most instantly to the Witnesses of the next six hundred yeres after Christ by which you geaue vs to vnderstand that either your giltie Cōscience feareth to be tried by God and the Countrie either that your simple vnderstanding conceiueth to helpe your cause by remo●ing of it Of which two there is nere a good neither Conscience already condemning you by the verdite of ix C. yeres together Neither lacke of Wit and Consideration mouing you of xv vniforme Witnesses ix put aside to Imagine that the lesser number of vj. only remaining could be so vsed as that they should appeere either contrary to the ●ine Or of more credite and worthinesse then the nine Both which thinges either that the Church of Christe should be contrary to it selfe or in some one part of her Age more worthy of credite than in some other are plainly and vtterly impossible bothe by Faith and by Reason For like as we are assured by right Faith that there is but One God One Iesus Christ God and man One Spirite diuiding vnto eche as he vvill One Bodie One Doue One Louier One Bevvtiful and One Catholik Church so is it impossible by Naturall Reason that of Unitie A Diuision might be made And that one Part might be found contrary to the other or One Part worthier than the other where there is no Partes making at all and therefore no Parts taking at al to cause any Discord Is Christ sayeth the Apostle diuided Is it yea and na●e vvith him Yea doth not he himself say Euery kingdom diuided vvith in it se●fe shall be left vvaste and desolate And doe not both Testamentes new and old plainely teache that his kingdome is euerlasting How then should his Church be Contrary vnto it self and thereby cumming to Diuision ende afterwardes in Dissolution Againe The Spiritie of Truthe was promised vnto her which should teach her all Truthe and tary also vvith her for euer There be also prouided for her meete Gouernours and Officers to continue with her and serue her to the perfiting of the holy vntill all doe meete togeather in Vnitie of Faith and knovvledge of the Sonne of God so that because of the Authoritie of the Chiefe Master whome it is Impossible to lie And the continuall succession of Ushers vnder him whome he maketh to teach as he Inspireth the Lessons which at this day are readen in the Church ought to be in deede of as greate Credite emong vs as any of the Primitiue Churches lessons Except perchaunce the Sprite be so blinde or blasphemous in any person as to deny his Almightinesse in making of such as dwel in his house of One minde and Accorde Of whose Promise Prouision and Charitie towardes hys church we haue so infallible testimonies Therefore as the Scriptures perswade our vnderstanding to beleue that the Church is One That it shall Continue for euer That it shall neuer Erre in Doctrine so Reason concludeth by this gift and light of Faith that because it is ONE it must either be NONE at all or continue ONE And because IT CONTINVETH FOR EVER it can not therefore be NONE Remaining then ONE it is to be credited without al doubt because it hath the Sprite of Truthe with her and can not erre And as well to be credited now as it was xv hūdred yeres sense because it is ONE and the selfe same nowe as it was then concerning Assistance of the Holy ghost Priuileges of Honour Infalliblenesse of Truthe Or any other like parteining to the very Substance and nature as I may say of the Church of Christ. Like as in your self M. Iewel Or in any of vs the same Reasonable Soule and Sensitiue life that we receyued of God and our Parents at our beginning continueth yet stil w t vs the Self same in substance Notwithstanding many thousand Alterations in Affections of minde and Disposition of body which haue in the meane time chaunced vnto vs And chainged vs in the chaunce so notwithstanding many Alterations which haue bene in the Church of Christ these xv C. yeres concerning external Gouernment thereof and Ecclesiasticall Orders The life yet Soule and Sense therof is of the same making and worthinesse in all Times and Circumstancies In the Opinion and Imagination of fainte harted and weake Christians it appeareth I graunt to be of more Authoritie If Christ in his owne person speaketh than if S. Paule his Apostle by his will and commaundement speake it And no doubt they haue a good Zeale therein often times and Deuotion but they haue not alwaies good knowledge and Understāding The Maries brought tidinges vnto the Apostles of the Resurrection of our Sauiour and though they were but Women yet they were deuout Wise and blessed women And their sayinges agreed with the woordes of Christ himselfe spoken vnto them before his Passion so that they might well and should haue bene credited Neuerthelesse their wordes seemed vnto the Apostles no better than A Doting and vaine tale And S. Peter ranne to the Sepulchre to see perchaunce whether he coulde finde a better Argument or Testimonye of the Resurrection than the Maries had brought vnto him and his fellowes Which Argument when it was the selfe same daie made after the best maner vnto them that is by Christes owne presence and wordes yet S. Thomas being at that time absent and hearing at his Returne of the sight and ioye which his fellowes had Except I see quod he the print of the nailes and put my hand into his side I vvill not beleue As who should say that he alone could see more in such a matter than ten other Or that if he once tried i● and beleued it him self then it were to be bidden by but if he lerned and receiued it of other mens Report and knowledge then loe it was not clear and out of question Yet the Truthe is alwaies O●e And as faithfully it was to haue bene beleued y t which the Maries or Apostles saw and heard As that which S. Thomas not only saw or hard but fealt also Now in these foresaid Persons and Examples the inward and harty deuotion did somewhat extenuate the Carnalitie of the Affection Mary in other Cases it is grosser and viler As when A Noble and Honorable man speaketh A wise worde it is regarded and remembred but when a poore and Simple Soule doth speake the like it lacketh the same Grace and strength with the hearers Yet the Trueth and wisedome of the saying being on both sides all ONE in goodnesse it might well become all men to honor it without Respect of

of the Glose as though the text were much more for his purpose For the very Glose saieth he putteth the mater vtterly out of dout Let vs see then first of al what is the Text. Lucius the Pope writing to certaine Bishops which were trobled with heretikes And shewing them where vppon to staie themselues that they might no wauer hither and thither willeth them to solow the Church of Rome 〈◊〉 praise of which thus he saieth 〈◊〉 sancts ●pos●olica mater omnium Ecclesiarum Christ 〈◊〉 qua per Des Omnipotent is graia●● a tramite Apostolica traditiones nunquam errass probatur This holy and Apostolike Church is the mother of all churches of christ ●hichs through the Grace of almightie God hath neuer ben proued to haue erred frō the right trade end pathe of the Tradition of the Apostles Thus saieth Pope Lucius and he maketh expressely for D. Harding as far downeward as Lucius owne Popedome was ●nno Do 258. This conclusion then being certaine by the expresse text of the law what saith the Glose therevpon Doth it folow the text or no If it do not Remember then I praie you M. Iewel your charitable and affectuous wordes to D. Harding O M. Harding It is an old saying Maledicta Glosa quae corrumpit textum Accursed be that Glosing construction or Glose that corruppteth the text Remēber wel this old saying forget not yourselfe which bring furth with so great a confidence a Glose that impugneth the text But doth the Glose folow the text If it do be ashamed man then of yourself which doe so Certainely warrant it that the very Glose putteth this mater out of doubt that the See of Rome maie erre in Faith the text it selfe making to the contrarie But of this perchaunce you haue litle rega●de how the Glose agreeth or disagreeth with the Text. And where you find your vantage there you are determined to take it hauing a simple and plaine eye neither loking to that which goeth before nor that which foloweth neither that which is of any side of you And so ▪ the Glose saiting that Certaine it is the Pope maie erre that is inough for y●u and that putteth the mater vtterly out of doubt that the Churche of Rome may err● You are deceaued M. Iewel through your Simplicitie For if you or your ●rindes about you had ben circumspect you woulde neuer haue broughte this Glose surth with such confidence as you haue done It is two thinges to saie The Pope maie erre and the Churche of Rome maie erre The first is graunted 〈◊〉 it maie possibly be that the Pope concerning his owne priuate mynd and opinion maie crre in vnderstanding as Ioānes 22. dyd or whom soeuer els you can name vnto vs. The second is vtterly denied that the Church of Rome can erre For that presupposeth y ● the Pope should ●e geauen ouer to decret Sette ●●rth or determine by his Iudicial Sentence some thing contrarie to the Apostolike Faith that it should be receiued beleued in the Church Which absurditie that any error should be suffered in haue credit in that Church which is y ● Mother of al Churches that vnder the gouernement of the holy ghost which cōtinueth with it is the spirit of Trueth becasue it is impossible therfore it is also impossible y ● the Church of Rome should erre in any point of y ● Faith And in such extremities where y ● Pope for his owne person is perswaded in a contrary cōclusion vnto our Faith almighty God that his care ouer the church may be manifest prouideth alwaies to take such persons out of the way when they might if they had liued done harme as he did Ioannes 22. and ▪ Anastasius Now that the Glose faith no more but the Pope may erre which we wil not denie and not that the Churche of Rome may erre which was D. Hardings affirmation by whom shal I better proue it thā by y ● glose it self which is a litle before in this very cause 24 q. 1. out of which M Iew. peeked his Certainti y ● out of doubt the See of Rome mai erre In y ● chapiter Quodcunque ligaueris the Glose vpō a certaine word there gathereth an Argumēt that the sentence of the whole Churche is to be preferred before the church of Rome if thei gainsay it in any point And he cōfirmeth it by y ● 93. Distinction Legimus But doth the Glose rest there as M. Iew. Certainly auoucheth it doth it put the mater vtterly out of doubt th●● the church of Rome may erre ▪ Iudge of the mind of the Glosator by y ● words of y ● Glose For thus it foloweth Sed 〈…〉 And for cōfirmatiō of his belief he referreth vs to y ● Chap. 〈◊〉 which foloweth in y ● cause questions Nis faith he erraret Romana Ecclesia quod no credo pos●e fieri quia Deus nō mitteret Arg. infra ead c. 4 Rect a c. Pudē●a Except the church of Rome should erre vvhich I beleue cānot be because God vvould not suffer it As it is proued in the Chapiters folowing which begin A Recta Padenda Consider now Indifferent Reader iudge betwene vs both M. Iew. saith The Glose putteth the mater vtterly out of doubt that y ● Church of Rome may erre because it saith the Pope may err I answer y ● the Glose vpon y ● chapiter a Recta 〈◊〉 it that the Pope may Erre but in the third Chapit●● before Quod●●qu● ligaueris it beleueth that it can not be that the church of Rome should erre because God vvould not permit it Wherof I gatder that the Pope to erre the Church of Rome to erre are 〈◊〉 pointes that if it be graunted vnto him y ● the Pope in his owne prina● sense may hold an heretical opiniō yet y ● church of Rome for al y ● cannot erre because God wil not suffer it y ● any thing should be decreed by y ● Pope y ● is cōtrary to faith And this is manifest euen by y ● very Glose which M. Iewel trusteth so much y ● he toke y ● mater to be vtterli out of dout when the Glose had once spoken it What is abusing of testimonies if this be not what cōscience is there either in preferring of Gloses before y ● text either in expoūding of Gloses against y ● Text either in set●ing of one and the selfe same glose against it self wheras being rightly interpreted it agreeth wel inough w t it self either in obiecting y ● part of y ● glose against y ● Aduersarie which being graūted hurteth nothing dissembling or not seing an other part of y ● same glose which clearly cōfirmeth y ● purpose of the Aduersarie except the Glose could speake more plainly for D. Harding then it hath don when it saith Credo non posse fieri quia Deus non