Selected quad for the lemma: truth_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A00918
|
Sermo die lune in ebdomada Pasche
|
Fitzjames, Richard, d. 1522.
|
1495
(1495)
|
STC 11024; ESTC S118732
|
39,996
|
86
|
see solde to Denyse yâ— grete tyraunt yet for as moche as he was a philosofer a louer of cuÌ„nynge wysdom he was more of pryce than the tyraunt that boughte hym syth by reason of his cuÌ„nynge he cowde more temperatly bere hymself in all aduersyte than hys mayster souerayne hym hauynge in seruytude There shewyth forth saynt Ierom of Titus Liuiê° of Appoloniê° other wise men of the worlde in grete profounde wysdom lernyng How theyr fame of cuÌ„nyng wysdom droue men from the ferthest party of the worlde to here them to lerne of them wysdome wherby they myghte surely ordre theyr actes dedes to a perfyte ende and not erre from the same This labour besynesse sayth saynt Ierom. â—oke gentyl phylosophers oonly lenyng vnto the lyghte of reason and wyth fayth no thynge Indowed ¶ And of this wysdom to be atteyned by mannes InquisicoÌ„n Aristotle one of the grete enserchers of the same sayd there were two kyndes or parties in the syxte boke of his Ethikis That one is callyd Prudence the other Sapyence ¶ Prudence â–ª after him is a wisdom to lede man that he erre not from his resonable ende intendid in worldly occupacoÌ„n besynesse ¶ And Sapyence after hym stondeth in speculacoÌ„n of highe presume causes so that sapience is a wysdome to lede man yâ— he erre not from his ende naturally after Aristotle but in very dede supernaturally ententyd And in this sapyence after him restyth mannys felycyte In so moche yâ— he myghte atteyne to sapyence at his opynyon was felix blessyd or happy For he sholde not erre from truthes necessary to his blysse perfyte ende ¶ 〈◊〉 able it thise philosofers dide moche to atteyne ther entent purpose not to erre from the ende yet fayled they ofte tymes therof whyche appereth as wel of theyr errours abowte the laste perfyte ende as of theyr errours abowte meanes ledynge to the same ende as declareth Aristotle in the fyrste boke of his Ethikis Where he sheweth that some put ther fynall ende in ryches some in coÌ„cupiscence somÌ„ 〈◊〉 honour other transytory pleysures whyche may not endure but must nedes faylle Yet were thyse callyd acountâ—d wyse men in the worlde And â—uche wyse men that for theyr wysdom they ben of Immortall fame amonge worldly men callyd Sapientes wyse men seâ—in by excellence yet fayllyd they erryd from the â—â—outhe For neyther by theyr prudence ne yet theyr â—apyence ladde they or themself or theyr folowers to the ryghte perfyte ende naturall or supernaturall ¶ ThenÌ„e was none of this IhuÌ„s ê‘ sapienciaÌ„ the helper or sauer of man to lede hyÌ„ by wysdom to his right ende The second cause of this errour declareth yâ— apostle Poule in yâ— fyrste chapytre to the Romayns This philosofers erred sayth saynt Poul ¶ For whan they knewe god they worshypt not hy as theyr god but wanysshid in theyr proude reasons callyng them self wyse men were foolys in dede But a qâ—estion is this How knewe thyse philosofers god the apostle ansuereth in the same place The Inuisible misteryes of god sayth he be knowe of man the cheif creature of this worlde by other smaller lower creatures of the same But how vanysshid thyse philosofers how erred they For sothe for they gaue not due thankes to god theyr maker geuer of ther benefytes Sayth saynt Austin on this letter ¶ Thyse philosofers sawe the ende of all creatures knewe there was one god by the lyghte of reason but vnkynde vnto ther maker yâ— gaue to them this knowlege ascribed to themself proudly ther knowlege wysdom for theyr pryde lost ther true knowlege made both blynde errynge from trouth accordyng vnto yâ— propheâ—ye of Abâ—y yâ— fyrste chapytre rehercyd by the apostle the fyrst epistle fyrst chapitre vnto the Corinthees I shall sayth god by hys prophete distroye brynge to nought yâ— sapience of sapient men I shall reproue brynge in confusyon the prudence of prudent men of this worlde In whyche wordes god Ioyneth â—ogyders sapience prudence of this world shewyng that they ne yet ony of them ledeth or helpeth man to hys perfyte ende And forw t sheweth thapostle in yâ— same place what sapience what prudence it is yâ— redily ledeth man to his perfyte ende that he ne erre abowte the ende ne yet in meanes to yâ— same ¶ It plesyd god sayth the apostle by prechyng of his holy gospell wysdom ther with in conteyned â—at the worlde acouÌ„tyd folyssnes euerlastyngly to saue all tho whiche therunto geue fast stronge fayth accordyng vnto the wordes of our sauyour in yâ— laste chapytre of Marke Preche ye sayde Cryste to his discyples my gospell to all men wyÌ„men say ye vnto them yâ— he whiche truly bileuyth is baptized shal be euerlastyngly saued ¶ So that in the scrypture of god is wryten true wysdom conteynyng perfyte prudence perfyte sapience Prudence to directe euery man in this worlde lyuynge yâ— he erre not in worldly actes besinesse Sapience yâ— he erre not in his finall ende truthes to the same required Fulgens in his sermon of Confessours this shewyth at large ¶ In holy scrypture is conteyned both mylke for yonge chyldn substancyall meete for men that is to saye easy lernyng for begyÌ„ners profouÌ„de wisdom for men of cuÌ„nynge It folowyth there is doctryne conuenyent for eueri aege for euery state for eueri condicoÌ„n â—Ì„ This holy ghostly wisdom was it that good fads euer desyred to haue that they with lyghte myghte passe thrugh this worlde in suche astates as theâ— stode on wythoute errour or offence to god and fynally theyr supernaturall ende to whyche ende yâ— wysdome of the worlde myghte neuer lede the hauer ¶ As of Salomon â–ª we rede in the thyrde boke and thyrde chapytre of the kynges whyche coÌ„mauÌ„ded by god to aske him what petycoÌ„ns he wol de it sholde be grauntyd askyd of god onÌ„ly wysdom to ordre hymself his people to goddis pleysure god gaue hym wysdom aboue all mortall men as appereth in the fourth chapitre of the same boke ¶ AlmyÈty god sayth he gaue vnto Salomon plenteuous abundance of sapience prudence And wyth this wysdom came generally all other profitable goodes ¶ The wysdome of this prynce was so grete that the people of ferre countrees came to seke hym lerne of hym wysdom Some in Iugementes Some to ordre well theyr reames or housholdes some to ordre themselfe to goddis pleysure In somoche that regina Saba the noble pryncesse heryng the merueyllous wysdom of Salomon came out of ferre countrees to here lerne of his wysdom as it is open the thyrde boke of the kynges the x. chapytre ¶ Of whyche apperyth that this ghostly godly wysdom of olde tyme was gretly desyrid of grete men of meane men of eueri astate For by this wysdom they myghte ordre all theyr lyues