Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	faith_n	reveal_v	2,785	5	8.8750	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61807	The necessity of reformation, with respect to the errors and corruptions of the Church of Rome the second part : wherein is shewed, the vanity of the pretended reformation of the Council of Trent, and of R.H.'s vindication of it : in his fifth discourse concerning the guide in controversies.	Stratford, Nicholas, 1633-1707.	1686 (1686)	Wing S5935; ESTC R19714	95,581	126

contrary to these Decrees let him be Anathema m Siquis autem his decretis contraria docuerit aut senserit Anathema sit However by this Rule all those Propositions are condemned as Heretical which are contrary to those Decrees of the Twenty Fifth Session and to the latter part of the Fifth Chapter of the Fifth Session such among many others are these That Concupiscence is truly and properly Sin That it is repugnant to the Word of God to pray to the Saints with Mental as well as Vocal Prayer And the contrary to these made necessary Points of Faith 3. Another Rule laid down by Canus by which it may be known that a Decree contains Matter of Faith necessary to be believed is this If the Sentence of Excommunication be pass'd upon those who shall contradict or speak against it n Tertia est si in eos qui contradixerint not contra senserint Excommunicationis sententia ipso jure feratur ibid. Now by this Rule not only all those disputable and false propositions before mention'd but almost all the Doctrines defin'd by the Council are made Articles of Faith necessary to be believed because an Anathema is denounced not only against those who shall teach or preach or in publick dispute defend the contrary Propositions or say that the Church hath err'd in defining them but against those who shall but barely say the contrary to any of them And is it not strange that R. H. should overlook this Rule But he is to be excused because his design was to put a favourable gloss upon this odious part of the Council Or we may charitably suppose that the sight of so many terrible Anathema's put him into such a Fright that he forgot himself 4. The first part of the Fourth Rule teaches that Doctrine to be necessary concerning which it is expresly said That it is firmly to be believed by all the Faithful o Quarta si quicquam expresse proprie a fidelibus firmiter credendum aut tanquam dogma Fidei Catholicae accipiendum dicatur vel aliis similibus verbis aliquid esse Evangelio doctrinaeve Apostolorum contrarium ibid. By which Rule the whole Doctrine of Justification Sess 6. will be found to be de Fide because the Synod says Except a Man do faithfully and firmly receive it he cannot be justified p Post hanc Catholicam de Justificatione Doctrinam quam nisi quisque fideliter firmiterque receperit justificari non poterit And the last Clause of this Rule is of such latitude viz. by other like words something be said to be contrary to the Gospel or the Doctrine of the Apostles that it may be extended to almost all the Doctrinal Decrees There is another note proposed by Canus before these Four already mentioned which is of such large extent that there are very few if any of the Definitions of Trent that will not fall within the compass of it 'T is in short this 5. The Doctrine of Conncils if proposed to the whole Church if proposed also with an Obligation of believing it is a necessary point of Faith q Itaque summorum Pontificum Conciliorumque doctrina si toti Ecclesiae proponatur si cum obligatione etiam credendi proponatur tum vero de fidei causa Judicium est Now I think no Doctrine defined by the Council of Trent is limited to any particular Church or that any one can be named which a Romanist will say is not proposed to the Church Universal in like manner as the Council expresly proposes those of Sess 14. to be believed and held of all Christians (r) Haec sunt quae de Poenitentiae extremae Unctionis Sacramentis haec Sancta Oecumenica Synodus profitetur docet atque omnibus Christi Fidelibus credenda tenenda proponit And that the Synod intended what in them lay to oblige all those to whom they were proposed to believe them is manifest by those Curses it thunders out against all those who shall dare to contradict them I think it is now evident That by Canus his Rules all the Canons of the Council of Trent in which Persons are Anathematized barely for affirming or denying such or such a Proposition do enjoyn assent under Anathema to the contradictory Proposition I need not insist upon what R. H. quotes to the same purpose out of Bellarmine not only because he himself says it is much what the same but because Bellarmine himself speaks doubtfully of it and dares not trust to it For after he has told us what words a Council uses when a Decree is proposed as a matter of Faith he concludes When they say none of these things it is not certain that it is a matter of Faith (s) Quando autem nihil horum dicunt non est certum rem esse de fide De Concil l. a. c. 12. It is certain it seems that it is when a Council uses such words but it not certain that it is not when it does not use them But be it so Yet says R. H. (t) Cap. 11. §. 192. The contrary to such Propositions the maintainers whereof are Anathematiz'd as Hereticks is not hereby made by the Council an Article of Faith in such a sense 1. As if it were made a Divine truth now which was not so formerly The Council was Modest in not assuming to it self a power of making Divine Truths But in case they were not Divine Truths sormerly and by consequence they are not such now in that the Council did not make those Divine Truths which were not such formerly did it not arrogate a little too much in obliging men under a curse to believe them to be Divine Truths Or 2. As such Divine Truths were not also revealed and declared to be so formerly either in the same Expressions or in its necessary Principles It will not I suppose be pretended as to most of the Propositions before mention'd as false or doubtful that they were formerly declared Articles of Faith in the same Expressions It will then be well worth the knowing what were those Principles those necessary Principles in which these Articles for instance were formerly declared viz. That the Lights Odours and Vestments used in the Mass are of Apostolical Tradition That the Church of Rome is the Mother of all Churches Or 3. As if any such thing were now necessary explicitely to be known or believed absolutely ratione medii for attaining Salvation which was not so formerly Then none of the Propositions before mention'd are now necessary to be believed ratione medii Or 4. As if there might not be such a sufficient proposal made to us of such a Point formerly as that from this we had then an Obligation to believe it If there was such a sufficient Proposal formerly of all Points determin'd by the Council how came it to pass that many of them were not known to be Divine Truths no not by those Persons

who could not be ignorant of such a Proposal if any such had been I mean the most Learned Men of that Church not those who were suspected to have too much kindness for Hereticks viz. Erasmus Cassander Wicelius c. but the stoutest Champions of the Papacy and those of highest Authority in that Church next to the Pope himself such as Cardinal Cajetan who not long before the Council taught things plainly contrary to divers of the Trent Decrees Or 5. As if the Ignorance of such Point before the Definition of a Council might not be some loss in order to our Salvation Some loss A man then it seems might have been saved who held the contrary yet so as by fire That Sin therefore which was but Venial before the Definition of the Council became Mortal after it Another new Article which the Council forgat to define But if not in this nor that nor t'other sense in what sense at last after all these Limitations and Exceptions are these Points made by the Councils defining them Articles of Faith Why in no sense for they were Articles of Faith before the only difference is that they were then less necessary now more necessary to be believed For by the Councils desining them they are made necessary to be believed in some degree of necessity wherein they were not before u R. H. S. 192. But till it be proved that they were necessary to be believed before by some better Argument than barely saying so we shall hardly be perswaded that they are more necessary to be believed since But how comes it to be more necessary now than formerly to believe these new old Articles By reason of a more evident Proposal of them when the Council whose Judgment we are bound to believe and submit to declares them to be Divine Truths w Ibid. But how come we to be bound to believe and submit to the Judgment of the Council of Trent Was it a Council of the Catholick Church No but of the Roman Church only Does the Church of England owe any Subjection to the Church of Rome No that Church had never any Dominion over her but what was Usurpt Had the Church of England any Representatives in the Council No in the Catalogue of the Bishops one British Bishop is mentioned viz. Tho. Goduclus Bishop of St. Asaph but he had no Commission from this Church Have the Decrees and Canons of the Council been since received by the Church of England No. Will it not then be a hard matter to prove that the Members of this Church are bound to submit to the Judgment of this Council And yet we shall readily submit to it First In case it be once proved which this Author supposes and takes for granted that this Council was Infallible Or 2 ly Supposing it hath err'd which is most notorious That it is our Duty to assent to its Errors as Divine Truths What he says afterward of the obligation that lies upon us from the Definition of the Church x R. H. S. 193. is the same thing repeated because by the Church he means no more than the Roman Church assembled at Trent And therefore the Church of England in not submitting to her is no way defective in her Duty of Obedience because she owes no obedience to her But are not the Points themselves defined such as require our acceptance Because they are such as are some way profitable to our Salvation some way advantageous to Gods Glory some way conducible to Christian Edification to the Peace of the Church c. y Ibid. I wish he had told us what way for it is hard to conceive that it is any way more profitable to our Salvation to believe with the Council of Trent that Concupiscence is not Sin than to believe with St. Paul that it is z Rom. 7. 7. That it is any way more advantageous to Gods Glory to believe with the Council that there is no Divine Precept for the Laity to receive the Eucharist in both Kinds a Sess 21. Cap. 1. than to believe with Pope Gelasius that it is Sacrilege to divide that Mystery b De Consecrat Dist 2. c. 12. That it is any way more conducible to Christian Edification to believe that the Books of Maccabees are Canonical than to believe with Pope Gregory the Great that they are not c Greg. Moral Expos in Job l. 19. c. 17. That it is any way more Subservient to the Peace of the Church to believe that the Church of Rome is the Mother of all Churches than to believe with the second General Council that Jerusalem is d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constantinop ● Epist Episcop I shall not insist upon the Bull of Pius IV. by which all men are excluded from Salvation who do not assent not only to all matters defined and declared by the Council of Trent but by other General Councils because what I undertook is already so fully proved that it needs no additional Evidence It may suffice to make three brief Remarks upon R. H's Discourse in Vindication of it in his four next Sections 1. In that he says The Clause haec est Fides Catholica extra quam nemo Salvus is a Declaration of the Pope and can have no more Authority than other Papal Decrees e S. 194. Thereby plainly intimating that a Papal Decree is of less Authority than that of a general Council What can be said more absurd when spoken with respect to the Council of Trent Since this Council did not only again and again expresly own the Pope for their Lord (f) Decrevit integrum negotium ad Sanctissimum Dominum nostrum esse referendum Decret Super Pet. Concess Calicis Sess 22. but did also humbly Petition him that he would vouchsafe to confirm their Decrees (g) In Decreto de fine Concilii Qua propter nos Johannes Cardinalis Moronus Ludovicus Cardinalis Simoneta humiliter petimus nomine dicti Concilii Oecumenici Tridentini ut sanctitas vestra dignetur confirmare omnia singula quae tam sub fel. rec Paulo iii. Julio iii. quam sub Sanctitate Vestra in eo decreta definita sunt Confirmat Concilii and many other ways acknowledge his Superiority over them as will afterward more fully appear 2. He says Whatever Profession of Faith is made in the Bull it concerneth not any Person save those who enter into Religious Orders or into some Ecclesiastical Benefice (h) c. 11. §. 194. It concerns not any save them to make this Profession but the Faith professed so far concerns all that if the Pope do not err no Man can be saved without it And one part of this Faith is an assent to all the Definitions of the Trent Council For the words are these All other things likewise do I undoubtedly receive and profess which are deliver'd defin'd and declared by the Sacred Canons and general Councils