Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	devil_n	father_n	lie_n	3,415	5	9.0726	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13257	A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions.; Confessio Helvetica Posterior. English.	Bèze, Théodore de, 1519-1605.; Bullinger, Heinrich, 1504-1575.; Old, John, fl. 1545-1555.	1568 (1568)	STC 23554; ESTC S118060	120,110	316

the profite and vse of Man We affirme that al those things did procéede of one beginnyng onely We condemne therfore the Manicheis Marcionites who impiously forged twoo substances or Manicheis Marcionites natures the one good the other euill also two beginninges and two Gods contrary to them selues a good and a badde Angels and men doo excell al other Creatures The holy Scripture pronounceth of Angels that God maketh Psalm 104. Angels the spirites his messengers and a flaming fire his Ministers also Heb. 1. Are they not all ministringe spirites sent foorth to minister for their sakes whiche shal be heires of saluation Our Lorde Iesus Christe himselfe testifieth of the Diuell Ioh. 8. He hath bene a The Diuell murtherer from the beginninge and abode not in the truth because there is no trueth in him when he speaketh a lie then speaketh he of his owne For he is a lier and the father thereof We teache therefore that some Angels did continewe in their obedience are appointed to the faithful seruice of God and Man and that other some fell of their owne accorde and beinge caste downe headlong into eternall destruction are become the enemies of al goodnesse and of the faithfull Now concerninge Man the Scripture sayeth Of man That at the first he was created good Gen. 2. according to the Image and likenes of God that God placed him in Paradise makinge all thinges subiecte to him whiche thinge Dauid dothe gloriously set foorth 8. Psalm He gaue him also a wife blessed them both we saye that man cōsisteth of two diuerse Substances comprehended in one person of the soule whiche is immortall for beynge seperated frō the bodie it neither sléepeth nor dieth and of the bodie which is mortall but shal notwithstandinge his mortalitie in the latter daye of Iudgement be raised from the dead to the ende that euer after the whole man both bodie and soule maye remaine alwaies either in life or death We condemne Heresies al them which iest at or by subtill disputacions call in doubte the immortalitie of the soule or that affirme the soule to sléepe or to be a parte of God To be shorte we cōdemne all the opinions of al those whosoeuer thinke of Creation of Angels of Deuels and of man contrary to the doctrine which is taught vs by the holy Scriptures in the Apostolike Churche of Christe ¶ Of the fall of Man of Sinne and of the cause of Sinne. Cap. 8. MAn was at the beginninge created The fall of Man of God after his Image in righteousnes and true holines good and vertuous but by the intisement of the Serpent and thorowe his owne defaulte he fell from goodnesse righteousnes and was made a bonde-slaue to sinne death sundry calamities Such as he became after his fall such are all thei which be his ofspring subiect I meane to sinne to death and diuerse miseries We vnderstande by sinne that naturall corruptiō of manderiued VVhat sinne is or spronge from those our first parentes to vs all wherwith we being drowned in wicked concupiscence geuen to no good but prone to all mischiefe ful of naughtinesse distrust cōtempte and hatred of God are able of our selues to doo no not so muche as to thinke any good Moreouer increasinge in yeeres offendinge by wicked thoughtes woordes and déedes against Mat. 17. the lawe of God we bringe foorth corrupt fruite méete for so corrupte a trée by reasō wherof thorow our owne defaute being subiect to Gods wrath we stande in daunger of iust punishment and should in déede vtterly haue bene reiected of God had not Christ our deliuerer brought reconciled vs to him againe By death therfore we vnderstande not onely bodely death wherof VVhat death is we must also ones fast for our sinnes but also continuall punishment due for our sinne and corruption For the Apostle sayeth We were dead in sinne Ephe. 2. were by nature the childrē of wrath euen as other were but God who is riche in mercy when we were dead through sinne reuiued vs with Christ Likewise Rom. 5. By one man sinne Rom. 5. entred into the worlde and death by sinne and so death went ouer all men for as much as all men haue sinned We acknowledge therefore that Originall sinne there is in al men Original sinne We confesse that all other sinnes whiche come of it be both in name and in very déede sinnes by what name so euer they be called either mortall sinne or Actuall sinne Mar. 3. veniall or that sinne whiche is named the sinne against the holy Ghost whiche shal neuer be forgeuen We cōfesse also that al sinnes be not equal but some 1. Io. 5. more heynous then other some although they spring out of one foūtaine of corruptiō and incredulitie that accordyng to the Lord his saying it should Mat. 10. 11. be easier for them of the lāde of Zodom in the day of iudgement then for that citie which despiseth the glad tidinges of the Gospell We condemne therfore also those which haue taught contrary doctrine to this Especially Pelagius all Pelagians with the Iouianistes who as the Stoyckes doo make all sinnes alike We thinke in all poinctes touchinge this matter as S. Augustine doth who gathered out of the Scripture and defended by them this doctrine Furthermore we condemne Florinus and Blastus againste whome Ireneus wrote also we condemne those that make God the author of sinne for it is God is not the author of Sinne. plainely writen thou art not the God whiche wouldest iniquitie thou hatest Psalm 5. all them that woorke mischiefe wilt destroy all those that speake lies Againe Ioh. 8. When the Diuell speaketh a lie thē speaketh he of his owne for he is a lier and the Father of lies but in our selues also there is vice inough so that there is no néede that God should powre into vs a newe kinde of wickednesse or more iniquitie Wherfore when God is sayde in the Scripture Obiection to harden to make blinde to geue ouer in a reprobrate sence it is to be vnderstode that God so doth by rightuous iudgement as a iudge and iuste Solut. reuenger To conclude as oft as God in the Scripture is saide to doo or semeth to doo any euell it is not meant that man doth no euell of himselfe but it is signified that God suffereth euill to be done and letteth or hindereth it not by his iuste iudgement although he might haue stayed it if he would or else we may aunswere that God turneth the sinne of man to a good vse as he did the sinnes of Iosephes brethern or els we may say that God ruleth and bridleth sinne least it burst foorth and raunge further then it is méete S. Augustine in his Enchiridion writeth after a wonderfull and vnspeakeable sorte that is not done without Gods will whiche is done notwithstāding contrary to his will

seates of the scorners the whiche we are commaunded to flie that we may be blessed Moreouer if Doctors and Councels may be called as vvitnesses so that vve do iudge by the vvorde there be any doubte of the interpretation of the woorde writen I doo not refuse thē to be witnesses as I haue said but I suppose that first of all we muste diligently discerne the true Churche from the Synagoge of Satan the Fathers that are not suspected in Faithe nor cōdemned from such as either are mē manifestly without knowledge or Heretikes or otherwise suspected and the lawfull and vndoubted faithfull Councels from the Synodes and conuenticles assembled against Christes truthe finally the true bookes must be warely Iudged from the forged and counterfaite These thinges beinge determined God is only iudge by his vvorde then doo I saye that all these are to be hearde not as iudges for God is only the iudge by his written woorde but as witnesses cited and sworne and that certainely after the same maner as witnesses are heard by skilfull Iudges in publike controuersies euen so verely that they shew the causes reasons of their testimonies causes I say not borowed any where els but foorthe of the same woorde of the interpretation wherof the questiō is moued For Augustine renouncinge humaine reason saith very wel by the holy Scriptures we walke much more safely the which Augustine beinge shadowed with borowed speaches when we wil search them either that cōmeth foorth whiche is without controuersie or if it haue any doubte it may be determined by the same Scripture by the gatheringe and finding of testimonies witnesses of euery side Thus saith he and that very wel For if we must onely haue our wisdome by the onely writen woorde then may not the interpretation of this woorde be fetched any other where For as the same Augustine saith so hath the holy spirite tempered ordered the Scriptures the that thyng which is spoken in some place somethinge darkly in some other place is declared more plainly Finally what other man shal we folow VVho rather to be folovved then Christ and the Apostles Heretikes ouercome by the Scriptures then Christ him self and his Apostles and Christe did confute Satan abusinge the Scriptures by no other meanes but by the same Scriptures The Apostles confirme their doctrine by the writings of the Prophets And the Iewes of Beraea are praysed that whē they had hearde the doctrine taught by Paule they cōpared it with the writinges of the Prophetes to trie whether those thinges were so or no. Certainely the Councels of Nice did with none other weapon cut the throte of Arrius nor that of Cōstantinople Macedonius nor the Ephesine Nestorius nor the Chalcedonian Eutiches nor Augustine Pelagius Donatus wherfore they that counte the Scripture so doubtfull and darke that it standeth néede to haue light brought thereunto some other wayes are woorthie of all good men to be spitted vpō as blasphemers and vtterly to be abhorred Yet doo I not disprayse the writings Doctors allovved of God of the Doctors and their interpretations seinge that he that hath ordeined pastors and doctors to the edificatiō of the bodie hath Authorised them bothe by woorde and by writinges to interpretate the same but I declare howe farre we must sticke vnto them euen so farre as they doo bringe nothinge of their owne no not at that time when as the controuersie is of the sence and interpretatiō of any place of Scripture but that they by the Scriptures doo interpretate the Scriptures accordinge to the proportion of Faithe the whiche who so dothe whether he be newe or olde a Priuate person or Publike officer in the Churche whether he come alone or with many whether he be an olde man or a yong man let hym bee heard For though order Order is necessary but not so that we binde Gods grace to persone place but measure all by the rule of gods word must nedes be kepte in the Churche of God yet are no men so farre deceiued as thei that dooe binde the grace of the holie ghost to certaine places and persones For who murdered the Prophetes Who crucified Christe Thei vndoubtedlie that should haue been the chief pillers of true religion Therfore doeth not the Prophete sende the people of God to those godlesse Priestes but to the Lawe and the Prophettes Neither assuredlie hath the condicion of the Churche a long while béen any otherwaies whiles the corner stone hath been reproued by the verie chiefe builders and Antichrist hath sitten in the temple and place of God hym self What shall we now conclude Verelie that by the woorde of God all controuersies muste bee ended and that it is necessarie that the false and forged The worde of God ende of all controuersies woorde bee iudged from the true like as also the true churche from the false and adulterous and the Synodes and coūcelles gouerned by the holie ghost from those wherein Sathan was presidente Finallie the truthe from lyes and errours by Gods holie woorde For we muste beleue that in thynges concernyng our saluaciō we haue no The want of the word the original of all errours where els the truthe reueiled The whiche thynges beyng true if followeth that that thyng is moste certain whiche I said in the beginning moste noble Prince to bee the originalle whence all these euils did flowe wherwith in our fathers daies the churche was almoste oppressed and therefore that this onelie is the waie and mean to raise it vp again if by the pure word of God these controuersies maie bee decided For so will it come to passe that of the moste parte of those thynges there shal bee no question at all aboute the whiche yet at this daie verie many partly by ignoraunce partly through malice and frowardnesse dooe moste stubbernely contende and striue And those thynges whiche shall seme to be staied by the testimonies of scriptures if thei be iudged not by custome which when it departeth from the woorde hath no aucthoritie at all in matters of religion neither by the bare aucthoritie of certaine menne bee thei newe or olde but by the comparison of the places together all the interpretaciōs beyng examined by the proporcion and rule of faithe then finallie no thyng shal bee founde so harde that shall not easily be vnderstand nothing so darke that shall not be made cleare nothyng so doubtfull that shall not bee made plaine and euidente But who shall binde men to this order who shall directe this action and who finallie shall treate these thynges by common aucthoritie It is not our purpose to prosecute these matters at this presente although whiles I often and many times dooe thinke of this matter some thynges dooe come into my mynde of the whiche it maie be that I shal haue occasion to speake at some other time Now lette vs treate that wee haue in hande Seyng then all these controuersies must be