Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	doctrine_n	scripture_n	tradition_n	1,683	5	8.8849	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

vniuersally and haue been alwaies vsed in the Churche Secondely that thei bee not contrary to the doctrine of the Apostles conteined in the holie scriptures for then it is moste certaine thei are no Traditions of the Apostles for thei did not deliuer one thyng in writyng and a contrary thyng in Tradition Thirdly that whatsoeuer Tradition of the Apostles is not conteined in the scriptures although wee knewe it came from the Apostles it is lawfull vpon good consideration to alter it For seyng that all necessarie matters are conteigned in the scriptures whatsouer thei deliuered whiche is not conteined in the scriptures was but temporall might be chaunged aswell as the decree De sanguine et suffocato of blood strangled And that we ought not to receiue whatsoeuer is commended to vs as a Traditiō of the Apostles maie appere by these exāples Irenaeus was a manne that liued nere to the age of the Apostles for he sawe as he hymself doeth testifie Polycarpus the disciple of sainct Ihon. And he declareth that it was a Tradition commonly receiued in Asia as of sainct Ihon the Apostle and of other of the Apostles that our sauiour Christe liued fiftie yeres whiche is contrary to the truthe of the Gospell Irenaeus libri 2. Cap. xxxv If suche a fable could bee credited for an Apostolike Tradition so sone after the Apostles departure what maie bee iudged of those that in two hundreth three hundreth fiue hundreth sixe hundreth eight hundreth yeres after the Apostles were not heard of but sodainlie were sette out in the worlde as Traditions of the Apostles Eusebius also reporteth libri v. Cap. xviii that it was alledged as a Traditiō of the Apostles that Christ commaunded theim not to departe from Hierusalem twelue yeres after his ascension whiche is manifestly contrary to the the historie of the Actes of the Apostles Tertuliane after he was fallen into the errour of the Montanistes voucheth the Tradition of the Apostles against the Catholikes whom he calleth Psychicos that is animales naturall men and not spirituall Ieronime in Euangel Math. libr. 4. Cap. xxv declareth that it was a Tradition emong the Iewes that Christ should come at midnight whervpon he gathereth that the Tradition of the Apostles was deriued that on Easter eue the people should not depart out of the churche before midnight but tary there for the commyng of christ A likely matter that the Apostles would make a Tradition of the erroure of the Iewes The same Ieronyme vpon the firste Chapiter of Agge saieth verie well of the Apostolicall Traditions Sed alia quae absque auctoritate testimonijs scripturarum quasi Apostolica traditione sponte reperiunt atque confingunt percutit gladius dei But other thinges also speakyng of heretikes whiche thei finde out and feigne of them selues without the aucthoritie and testimonies of the scriptures as it were by Tradition of the Apostles the sworde of God dooeth strike By these examples and testimonies it is manifeste that wée must not by and by receiue what soeuer is saied to be a Tradition of the Apostles The Papiste Fowerth saincte Augustine in his thirde Epistle ad Ianuarium in speakyng of these thinges whiche in diuerse partes are obserued in christes Churche diuersely he geueth that certeine and sure rule that if thei be not against the professed faieth of christes churche nor against the good liuyng and maners of men but haue in theim some maner of encouragement of a better life wheresoeuer saieth he we dooe knowe anie such thing diuersely to be vsed we shal not only not disalow theim but also folow thē with praise and innouation of life So that the infirmitie and weakenes of some men be not let therunto when otherwise if more profette maie come therby vnto the good then hurte vnto the weake offended therby sine dubitatione faciēda sunt without doubte saieth he al suche although thei be diuerse and in diuerse places diuersely obserued yet they ought to be continued and kepte The aunswere Wée agree with sainct Augustine that suche Ceremonies as are instituted for order and comelinesse sake beyng diuers in diuerse churches if thei be not contrary to the Scriptures are to bée obserued of suche as remaine in those Churches And what this should make either for you or againste vs I dooe not sée at all For your Ceremonies are voide of edifiyng vnorderly vndecent for the churche of Christ and then the opinion of merite and satisfaction that you ioigne vnto them beyng contrary to the Christian faithe and the aucthoritie of the Scriptures maketh thē to be vtterly abhominable Furthermore when you make them essentiall partes of the religion and worshippe of GOD our sauiour Christe hym self out of the Prophete Esaie doeth vtterly condemne thē For GOD will not be worshipped with the doctrine Traditions and preceptes of menne Matth. xv Thus neither your ten reasōs out of the scriptures nor your ten argumentes out of the doctours nor your fower bulwarkes out of S. Augustine are able to defende your Popishe churche from ouerthrowe whiche if she take vpon her to encounter with the truthe muste needes bée discomfited and come to vtter destruction The Papiste Besides that this refourmed Englishe churche hath no agreaunce with the catholike churche of christe the religion thereof doeth onely stande of negatiues like as it shall appeare in the processe followyng The aunswere Besides that your Rhetorike in railyng on our Churche is verie vnreasonable your Sophistrie it self in quarellyng againste vs is voide of sufficient subtiltie not onely to defende it self but at leaste wise to hide it self For what impudente kinde of arguing call you this by enumeration of a fewe particulers to conclude any vniuersall proposition These newe reformators deny twentie thynges whiche the Papistes affirme ergo their religion standeth onely of negatiues Maie not I likewise reason the Papistes denie fourtie thynges that the Protestauntes affirme Ergo the Religion of Papistes standeth onely vpon negatiues Furthermore whē euery affirmatiue proposition implieth a negation of his contradictorie and euery negatiue propositiō importeth an affirmation of his contradictorie you maie as well saie that it standeth altogether vpon affirmatiues as you dooe vpon negatiues Like as in the tenne commaūdementes of GOD onely twoo are affirmatiue and eight are negatiue wherein all the duetie of a Christian manne consisteth you might reason that Gods commaundementes stande almoste all of negatiues as though God did onely tell vs what we should not doe and did not teach vs what wée should dooe like as you conclude afterward vpō the sale of Clare the Butchers horse but that right reason telleth vs that the prohibitiue Commaūdementes are also preceptiue and the preceptiue commaundementes are also prohibitiue for he whiche forbiddeth adulteterie commaundeth a chaste life and he whiche commaundeth to honour our parentes forbiddeth vs to disobey the same But because faithe whiche is the foundation of religion is an affirmation of those thinges whiche are beleued

called Especially whē you pretend to geue it the name whiche commonly it beareth for you are not ignorante that it is called the booke of Common praier and not the Common booke of praier But a man maie easely and peraduenture truely gesse why you refused to cal it the boke of common praier leaste any man should conceiue by the onely name that common praier which is so necessarie for the Churche of Christe a forme whereof that booke conteineth is altogether wantyng in your Popishe Churche where in your Missalles Processionalles Hymnalles Grailes Antiphonalls and Pontificalls are not conteined common praiers to the edification of all the churche but idle and vnprofitable ceremonies to the mainteinaunce of ignoraunce and superstition The Papiste The first consideration is because the saide seruis booke was condemned as hereticall and schismaticall Anno domini 1553. both by the clergie and cōuocation of this realme and by the nobilitie and commons of the same by al whose consentes ther passed an acte of Parliament for the repeale therof Beside that Cranmer Ridley and Latimer the chief aucthours and composers of the saied boke were therfore openly condemned by the Churche and Lawes of this realme suffered the paines of death in Oxforde S. Paule in his Epistle willed the hebrues to haue in remembrance their Bishoppes which preached vnto them the woorde of God and diligently to obserue and looke vpon the ende of their liues and conuersation The aunswere The first consideration cōteineth two causes of your refusal the one because the booke of Seruice was repealed by Acte of Parliament the other for that Cranmer Ridley and Latimer were burned at Oxforde for it To the first I aunswere that if you accompt the aucthoritie of the Parliament of force to condempne it why doe you not acknowledge th'aucthoritie of the same in establishyng it for anno 1551. by all the states of the realme that boke was allowed and appoincted to bee vsed Also by diuerse Actes of Parliamente in the tyme of our soueraigne Ladies reigne established and cōfirmed But it is no hard matter to gather your traiterous meanyng whiche is common to you with all them of your religion You accoumpte no actes of Parliament passed in the tyme of kyng Edward or Quéene Elizabeth to be of any aucthoritie beyng confirmed by the roiall assent of those whom you esteme to be no lawfull Princes seyng your father the Pope hath pronounced sentence of depriuation against them Your seconde reason I will tourne vpon your owne necke Seyng Cranmer Ridley and Latimer did so constauntly suffer death for the confirmation of that doctrine whiche thei hadde taught it is a good argumente that thei dissembled not with vs but vttered that truthe vnto vs wherein as thei liued so thei were content to dye The text of the Apostle to the Hebres 13. you applie verie straungely as though wee should thincke well of none that suffreth death by martyrdom wheras the Apostle meaneth cleane contrary and exhorteth the Iewes to followe the faithe of them the ende of whose conuersation thei had séen to be agreable to their doctrine who as thei had preached diligētly so did thei ende their liues by tormentes in the same confession constauntely and patiently The Papiste The seconde consideration is that the saied booke so vniuersally condemned by all degrees of men here in this realme was receiued and brought in againe only by the nobilitie and cōmons of this realme cleane contrary to the whole mindes of our Clergie no one person in the Parliamente did giue his consente thereunto Besides that the whole conuocation did exhibite their boke to the contrarie VVherin the shepe taking vpon theim to establishe this boke contrarie to the learnyng and conscience of their shepherdes thei haue doen against the expresse wordes of our sauiour Christ who in describing the office of good shepherde and the duetie of good shepe saied that a good shepherde muste knowe his sheepe and his sheepe muste knowe hym heare his voice and followe hym And the Apostle S. Paule in his Epistle Cap. 13. willed the Hebrues to obey their shepherdes and spirituall gouernours and to submitte themselues vnto theim for thei doe watch euen as men whiche muste geue accompte for their soules Obey them therfore saieth S. Paule that they maie do it with ioie and not with grief The aunswere Your seconde consideration is determinable by suche as are skilfull in the lawes of this realme what persones muste concurre in the Parliament that it may be an Acte of Parliamente and I doubte not but the matter was so ordered by the iudgemente of them that had knowledge as was for the honour and wealthe of the realme But if any errour had been committed at that tyme you speake of it was since by all three estates in Parliament redressed the same booke of seruice by their aucthoritie being confirmed But whereas you complaine that the Shepe in that firste Parliament tooke vpon thē against their shepherdes I aunswer naie but the Shepherdes againste the Shepebiters for your Cleargie consisted all of Wolues and not of Shepherdes wherefore it was the duetie of the Prince with the nobles and senatours of that Parliamente to deliuer the Shepe out of their cruell tyrānie and to banishe and remoue all suche raueinous beastes frō the flocke And touchyng the booke you saie thei exhibited of what credite would you haue it to bee when thei so shamefully refused conference before the moste parte of the Parliamente vpon a friuolous pretence in Westminster churche At whiche time al wise menne sawe that their cause was naught whiche durste not abide the triall in the open light The Papiste The thirde consideration is that it is prohibited by the Canons of the apostles and by the generall caunselles also that a christian man shoulde not communicate neither in Sacramentes nor yet in commō praiers with Heritikes and Schismatikes As it appeareth in the tenth Canon and in the seconde Canon of the counsell holden at Antioche It was decreed there that it was not lawful to communicate with excōmunicate persones nor to enter into any house nor to praie with thē nor lawfull to receiue them that are excommunicate out of one churche into another churche And in the coūsel holdē at Laodicea it was prohibited there that the christiā men should enter into the churches or churche yerdes of the heretikes there to praie with them and in the 33. Canon of the same counsell the like prohibition is there expressed for praier with Schismatikes And in the 4. counsell holden at Carthage Canon 73. it was decreed that christian men should nether praie nor singe with Heretikes And who so euer did praie singe or communicate with any excōmunicate person whether he were of the Clergie or of the Laitie shoulde be thereby excommunicated An example we reade therefore how the christian men at Constantinople would not cōmunicate with the Arianes neither in Sacramentes nor yet in commō praiers notwithstādyng that