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	part_n	true_a	3,915	5	5.1797	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15134	An examination of M. Doctor VVhytgiftes censures, contained in tvvo tables, sett before his booke, entituled The defence of the aunswer to the admonition, &c.; Examination of M. Doctor Whytgiftes censures, contained in two tables, sett before his booke, entituled The defence of the aunswer to the admonition, &c.	Fulke, William, 1538-1589, attributed name.	1575 (1575)	STC 25433; ESTC S119896	42,859	56

AN EXAMINATION OF M. DOCTOR VVHYTGIFTES CENSVRES CONTAINED IN TVVO TABLES SETT BEFORE HIS BOOKE Entituled THE DEFENCE OF THE AVNSWER TO THE ADMONITION c I. COR. XVI 14 Let all your thinges be done with Ioy. 1575. AN EXAMINATION OF Censures contained in two Tables sett before booke entituled The Defence of c. THE EXAMINER TO HIS FREIND IN CHRIST IESVS YOVR importunitie rather then any other Argument hathe moued me to yelde vnto your request For what am I that I should take vpon me to be an Arbiter betwen two so renoumned Clarkes You knowe a great nomber I am suer bothe wyse and learned whiche fauor the cause of reformation that might better satisfie you with ther learned iudgment then I can pleas●● you with my simple opinion Beside this it is not otherwyse lyklie but that T. C. if God spare hym lyfe will make answer in his owne defence as one that knoweth his owne meaninge best As for me I can but coniecture howe an indifferent man without affection vnto ether partie or desire of cont●●tion mighte reasonablie and charitablie Iudge of those matters supposed by M Doctor Whytgifte to be daungerous pilates of doctrine or falsifications and vntruthes Howe be yt in one thinge I can not but thinke as you doe that M W. in premisinge these-two tables in the first face of his treatise and after placing● them in the beginninge of his booke hathe vsed a very preiudiciall pollicie For his volume beinge so large his style so vnpleasant and his matter for the most● part suche as no man without greate pa●ience can abide to reade him ouer although he fauour his cause neuer so muche he might well thinke that as he sholde haue many curious vewers of the first leafe so he sholde haue fewe diligent readers vnto the last ve●se And 〈◊〉 this polycye were commendable but that diuine matters require to be handeled rather with sinceritie then with sub●litie For suche defacinge of the aduersarie maye perhaps procure a ●●daine ac●lamation but a stronge defence of the cause obtaineth a suer victorie And therefore M. W. in myne opinion 〈◊〉 haue done better to the furderiage of his purpose yf on s●e●de of these two Tables of Daungerous poyntes and vntruthes that tende to none other ende but to deface his aduersarie● he had made one Table of short and sounde arguments whereby ether his cause wer confyrmed or the contrary confuted For in so doinge aswell his plaine dealinge as the strength of his cau●● shoulde haue clearly appeared to all men● But as he hath omitted that so I will let it passe and shew you what I 〈◊〉 of euery one of his Censures seuerallie TO THE READER THou haste here gentle Reader an examination of D. W. Censures conteined in the two firste Tables sett before his booke wrytten by a godlye and learned man to a frende of his wherein maye appeare with what conscience he hath charged his aduersarie and with what groundes he goeth aboute to perswade thee to his opinions No doubte but T. C. if it ●e please God shall more fully satisfie thie expectation in makynge a iuste and full aunswere to all his Cauill● In meane tyme vse thi● to thin profytte and accepte of it with the same mynde that it is communicated vnto thee Thou shouldest haue had it soner a greate whyle and so was it meant but it coulde not conueniently be broughte about Fare well NOTE OF 〈…〉 poinctes of doctryne as are 〈…〉 T. C. in his replye and quoted as they are to be founde c. 1 He sayethe that certeine of the thinges whiche we stande vpon are suche as if euery heart of our heade were a lyfe we ought to aforde them for the defence of them whereby he woulde insi●uate that this Churche of Englande dothe mainteine some damnable doctrine Pag. 44. 1 The first daungerous poincte is gathered by insinuation but direct and plaine dealinge doubtethe of no suche daunger Suerly if there be any trueth on T C. syde be it in neuer so smal a matter yet beinge the trueth of God and in Gods matters it ought not to seme a tryfle in mans eyes There is great diuersitie of matters vttered in the woorde of God in degrees of weyghtines but the holy Ghost instructeth vs of no tryfles No man that considereth the maiestie of God doubteth what he ought to suffer rather then to breake the ●●st of the commandements our Sauiour sayeth that no iote nor title of Gods lawe shall passe vntill all be fullfilled and whosoeuer breaketh one of the lest of the commaundementes and teacheth men so to doe shal be called left in the Kingdome of heauen Then lett euery indifferent man iudge whether we ought to aforde ten thousand lyues rather then to be excluded out of the Kingdome of heauen But God will not deale so hardly with vs for so small matters true nor yet for breach of the greatest commaundementes But the assertion is of the iustice of God the duety of man not of man● frayelty and God● mercye As for the damnable doctryne supposed althoughe it be no parte of the assertion but an vncharitable collection yet the Churche of England is no● to be charged therwith For in as muche as bothe the parties that holde thes controuersies are members of the Churche and a great manye others ●lso which take no parte in these disputations the doctrine of the Churche is that which is trueth in those questions whether the same be helde by T. C. and those that be of his iudgment or by Io. Whitgifte and all that be of his mynde For yf T. C and as many a● take his parte be deceiued the Churche of England maye not be sayd to be deceiued No more yf Io Whytgift his syde be in a wronge opinion maye the Churche of England beare the blame of their error To conclude a damnable do●●ryne maye by sayd in two sences first generally any 〈◊〉 〈…〉 is damnable because it deserueth 〈…〉 synne is of yt self damnable then specially suche fals doctryne as is blasphemous and holdeth contrarye to the foundation of our saluation and so all reasonable men mean when they speake of damnable doctrine but so doth not T C. chardge his aduersary much lesse the Church of England 2 He sayeth that if the Churche be considered in the whole and generall gouernement and outward pollicie of yt yt maye be pure and vnspotted whiche smelleth of an Anabaptisticall fancye pag 50. 2 The seconde daungerous poyncte is affyrmed by M D to smell of Anabaptistry ▪ Suerly they that haue ther senes exercised to discerne good from euill as well as he and haue better cause to knowe the stynke of Anabaptistry then he because they haue been nearer to the dounghill of them then euer he was can perceiue no such sauor in the assertion For first he affirmeth yt not absolutely but for any thinge he knowethe whiche wordes shoulde haue been added in this accusation yf yt had been framed with

Centurye that there were Archbyshopes in S. Ambrose his tyme and shewe also howe muche they dyffered from the Archbyshopes that followed in the Popishe tymes yet in some other place they might alleadge the auctoritie of Ambrose out of his booke de dignitate sacerdotali to proue that in his tyme the degree of an Archbyshope was not distinct from the degree of a Byshope in dignitie but onlye for order sake because he there deuideth the Clergye into no more degrees then these three Byshopes Elders and Deacons 24 He sayeth that Ierome and Augustine speaketh of Archdeacons in those places where they only speake of Deacons pag 346. 24 Vndoubtedlie Ierome speaketh of an Archdeacon in the place quoted by T. C that is in his Epistle to ●uagrius Wher fyrst he fyndeth greate faulte that any Deacon should be preferred befor the Elders or Priests which by the Scriptures he proueth to be equale to the Byshopes and afterward sheweth howe the Byshope came to be preferred namlye by consent of the reste of the Elders for auoydinge contention as yf the Armye chuse a Capitayne or the Deacons chuse one amonge them selues whom they knowe to be a diligent man and call hym Archdeacon So that by Ieroms iudgment the Archdeacon was preferred aboue the Deacons but not thereby pre●erred before Elders So the falsifycation of Ierome is not to be aduouched The lyke maye be sayde of Augustine for seinge the Archdeacon in those tymes was but the cheife Deacon and so but a Deacon whatsoeuer was spoken against the presumptions of the inferior deacons ouer the Elders maye be also sayde of the Archdeacons or cheife deacons I thinke master Whytgifte howsoeuer he woulde seme to walke vnder a cloude in this matter yet he will not saye for shame that the Archdeacons in sainte Ieroms and sainte Augustines dayes had auctoritie ouer the Elders and mynisters as they haue nowe whiche is the thinge in question and whiche T.C. denyeth 25 The words of Socrates are falsefyed pag 350. 25 The wordes of Socrates be not falsefyed for they be not alledged nor translated but his meaninge is faythfully and truely rendered that the Byshops of Rome and Alexandria leauinge the sacred function were degenerated into a seculer rule or dominion which master doctor translateth that they were passed the limites of priesthode to an outward dominion What difference is here in the sene If T. C. take ●pon hym to translate out of Greeke into Latine or Englyshe by all lykelyhod he well do it as well as master doctor can doe It is happy he can not saye but that the sence is all one thoughe the wordes be not the same And yet there is no great difference betwene passing and degeneratinge the limites of priesthode and the holy ●unction seculer dominion and outward dominion 26 He vntruely reporteth the words of Cypriane pag 257. 26 He reporteth no wordes of Cypriane but onlye affyrmeth a truthe out of Cypriane that 90 byshopes of one prouince condemned Priuatus an hereticke master doctor quareleth at the name of prouince wherbye T. C. meaneth that t●ac● of the countrye whiche was neare about the Cittie where these byshops dyd meete For yf the diocesses had been so large as commonlie the diocesses of byshopes are nowe so manye coulde not so often meete in councell as it is manifest in deede by that epistle of Cyprian ▪ with master doctor citeth lib 1. Epist 3. and manye other that 40.39.66 byshopes mette in councell commonly euerye yeare and peraduenture more then one in the yeare whiche coulde not be yf they had dwelled so farre a sounder as byshopes do nowe As for that he alledgeth out of Masseus of the patriarche of Antioche to proue the lardgnes of one prouince is to little purpose for there were but fower Patriarches in the worlde vnder the byshope of Rome as appeareth in the councell of Laterane therefore euery one of them muste haue a great manye prouinces vnder hym Besids that he expresseth not what tyme ther wer so manye byshops subiect ▪ to hym sauing that he semeth to saye that they are nowe and T C. speaketh of Cyprians tymes thirten hundreth yeare agoe 27 He falsefye●h the meaninge of Tertullian alludinge that to ceremonies that Tertullian meanethe of faythe and of saluation pag. 370. 27 I neuer knewe a man of suche learninge so farre to ouershoote hym self as master Whytgifte dothe in this place For he alledgeth a woorke of Tertulliane to proue that his rule as to be vnderstande onlye of matters of faythe and not of ceremonies or matters of discipline where he speaketh onlye and manifestlye of a ceremonie and a matter of discipline namelye the coueringe of Virgins in the congregation accordinge to the doctrine of sainte Paule For whereas the contrarie custome was crept into the Churche of Carthage that Virgins came barre headded into the congregation and had longe continued he declareth that Christ and the truthe is moste auncient and before all customes and therefore that to be followed whiche was fyrste in this matter And whereas master doctor woulde gather a difference out of Tertulliane of matter of fayth and matter of discipline he is muche deceiued For Tertulliane wrytinge of them that helde one true sayth whiche is immutable and erred in this matter of discipline sheweth that althoughe they retayned the rules of fayth vnchaungeable yet discipline also ▪ yf it were corrupted by euill custome muste be reformed accordinge to the worde of god And this is the true meaning of his words which are alledged by master Wgytgifte this lawe of fayth remaining other things of discipline and conuersation admitt newnes of correction the grace of God woorkinge and goinge forwarde euen to the ende He sayeth not that they maye be chaunged newely euery daye but t●at they maye be newely corrected yf they be growen into abuse and reformed accordinge to the Scriptures Now lett master doctor take h●de that he falsefyeth not the meaninge of Tertullian whiche interpreteth his meaninge cleane contrarie to the scope of his whole booke 28 He kepeth backe the woords of Theodoret that explane his meaninge pag 412. 28 The wordes here spoken of in the Censure are afterward in the probation pag 413. sayed to be one woorde Tavten This Well put Tavten to that whiche T. C. sayeth and what is the matter mended Theodoret sayeth that Chrysostom had the same care of the churche of Thracia Asya and Pontus that he had of the churche of Constantinople erge he had the same rule and auctoritie What lodgike is this But Theodoret sayeth in plaine woordes he gouerned the Churches in Pontus with those lawes M. D confesseth the Greeke to be katekosmei tois nomois that is he garnished or bewtefyed with lawes But dothe he falsefye Theodoret because he leaueth out Tavtois there Suerlye there is asmuche subtiltie in leauinge out the other and greater preiudice in translatinge katekosmei he gouerned then in ●matting Tavtois these Yet you will saye yt can not be auoyded but that he had