Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	work_n	32,098	5	6.7418	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13964	The trial of trueth or a treatise vvherein is declared vvho should be iudge betvvene the Reformed Churches, and the Romish in which is shewed, that neither Pope, nor Councels, nor Fathers, nor traditions, nor succession, nor consent, nor antiquitie of custome: but the onely written worde of God, ought to determine the controuersies of religio[n]: wherin also is declared which is the true religion, and Catholick church. Written for the pleasure of the Popes, Cardinalles, prelates, abbots, monkes: and speciallie the Iesuites, which of late were driuen out of Transyluania, by the states there. Published in Latine by a certaine Hungarian, a fauourer of the trueth: and translated into English by Richard Smith.; Oratio de constituendo iudice controversiorum religionis. English.	Smith, Richard, tr.	1591 (1591)	STC 24274; ESTC S100745	49,352	68

shall vnderstand these thinges with conscience and without partialitie I will not be against it but that you may imbrace and follow that which is better of these two As for the first point then of our discourse the contro●ersies of each side concerning the chéefe articles of ●aith doe stand thus 1. Of the Scripture The reformed Church professeth that there is nothing necessarie to saluation which is not contained in the canonicall Scriptures But the Church of Rome saith that the scripture is maimed vncertaine like to a nose of war to a leaden rule that without the authoritie of the Church it hath no more strength then Aesops fables that it is the cause of heresies applyable to time and that therefore the common people are to be restrained from it 2. Of Traditions The reformed Church beléeueth that neither a councel nor any of the Fathers no nor a company of Angels must be credited if they teach any thing contrary to the written doctrine of Christ The Church of Rome professeth that Traditions not written are to be receiued with the same reuerence that the holy scriptures be as the ground of faith without the which the authoritie of the scriptures would vanishe into smoake and were not woorth a straw 3. Of the Lawe The reformed Church affirmeth that men cannot performe the law of God but by the imputation of the righteousnes of Christ and that all things are sinnes which are committed against the said Law But the Church of Rome teacheth that the law may be so fulfilled that men may also doe superfluous and vndue works and that all which is against this law is not sinne as concupiscence 4. Of Sinne. The reformed Church beleeueth that both the want of originall righteousnes and concupiscence and whatsoeuer is contrarie to the lawe of God is sinne and maketh men guiltie of the wrath of God The church of Rome saith that concupiscence and originall sinne is not properly sinne neither deserueth the hatred of God or any smarting punishment and penance 5 Of free will The reformed church beleeueth that men haue no frée will left them in those things which belong to obteine saluation except God by his holy spirite doe againe stirre and quicken it The church of Rome saith that a man may by the pure powers of nature loue God aboue all and that also being in mortall sinne hee may by proportion deserue to haue grace powred into him 6 Of Iustification The reformed Church beleeueth that the elect are iusti●●ed by faith onely in Christ without the works of the law yet so that that faith be not naked and dead but liuely and effectuall by the workes of charitie The church of Rome denieth that men are iustified by grace alone and by the imputation of Christes righteousnes but that there is required thereunto as a necessarie meanes to obteine saluation the keeping of the law 7 Of the Mediator Iesus Christ The reformed church beleueth that there is one mediatour betweene God and man euen Iesus Christ God and man who by his death blotteth out the sins of the faithful by his resurrection purchaseth for them euerlasting life The Church of Rome affirmeth that Christ died onlie for originall sinne and that Christ alone is not the mediator but other he-saints and she-saints also 8 Of the sacrifice of Christ The reformed Church beleeueth that the faithfull ar● reconciled to GOD the Father by the onely Sacrifice of Christ The Church of Rome saith that the death of Christ is not the alone propitiatorie Sacrifice but the masse also is one which blotteth out the sinnes and taketh away the punishments both of quick and dead and is profitable to procure all spirituall and temporall blessings 9 Of Penance and repentance The reformed Church beleueth that such repentance is accepted of God wherein there is the mortifying of the old man and the quickning of the newe man proceeding from a liuelie faith The church of Rome teacheth that for the obteining of saluation there is such a repentance or penance requisite wherein there is a sufficient contrition of heart confession of mouth and satisfaction of worke by the which saluation may be gotten 10 Of the Church The Gospellers say that there is the true church where the word is purely taught the sacraments rightly administred and obedience yeelded to the outward Discipline The Romanists teach that the certaine markes of the Church are First agréement in publike doctrine and outward seruice secondlie the personal succession of Bishops Thirdly the acknowledging of the Pope 11 Of Councels The reformed Church denieth that shée is bound vnto Counsels but vnto the written word of God from which if Counsels and Fathers doe swarue they may be deceiued But the Church of Rome tieth her selfe to general counsels as to those which can neuer erre 12. Of the Sacraments The ref●●med Church acknowledgeth but two Sacraments ordained by Christ namely Baptism and the Lords Supper But the Church of Rome teacheth that there are seuen Sacraments which minister saluation by the bare performance of the outward action without any good affection in the receiuer and also patcheth vnto them Ceremonies vnknowen to the scriptures 13 Of Martirdome The reformed church teacheth that the afflictions of the Godlie are either corrections for certaine sins or troubles of triall or testimonies for confirmation of the truth But the Church of Rome teacheth that the martirdoms of the Saints are a sacrifice for sinne and that they deserue an easing of eternall paines and life euerlasting 14 Of the Magistrates The reformed Church techeth that the ciuil magistrate ought to procure not onelie outward benefites but also the saluation of his Subiects by true religion But the church of Rome teacheth that Ciuill Magistrates are to be with held from the care of religion as Laie men and that they are vnderlings to the Pope and Prelates 15. Of Mariage The reformed Church teacheth that marriage is honourable amongst all men the forbidding whereof is a doctrine of deuils But the church of Rome teacheth that maried persons liue in the flesh and that mariage is not lawfull for Ministers but that it is more to be borne with if that a Prieste as they speake keepe whores then for to enter into lawfull mariage 16. Of mens constitutions The reformed Church denieth that confirmation extreame vnction and such other constitutions of men are agréeable to the word of God The Church of Rome saith that more grace is conueied to the faithfull by confirmation then by baptisme that extreame vnction doeth minister spirituall grace 17. Of vowes The reformed religion affirmeth that a man is iustified by no other meanes but by faith in Christ The Romish religion saith that the vowes of chastitie pouertie and obedience doe deserue euerlasting life 18. Of holie dayes The reformed church teacheth that

the kingdome of heauen This promise of a heauenlie inheritance hath hee enrolled in the publique records of the olde and new testament and committed it to his heires being sealed with the seale of the Sacraments Now he hath annexed to these letters of his will certain conditions as a father to the performance whereof his heires should be bound Now the children falling at variance are deuided to omit the rest into two sides extremelie disagréeing among themselues The one acknowledgeth the Pope for their head and as it were the Executor of the will maker God the other acknowledgeth it not They striue for the possession of the kingdome of heauen and for the right of the true church which each side chalengeth as their due The Plaintife in this case is the Bishoppe of Rome with all those which take parte with the See of Rome The Defendantes are those which receiue not the Bishop of Rome but professe themselues Gospellers and men of the reformed religion Both of them bring their allegations their writings sealed with the kings seale and also their witnesses but both sides kéepe great stirre for the assigning of a Iudge For both desire that he should be appointed Iudge whom they hope would be more fauourable to their cause The Romish See would stande to the iudgement of the Popes traditions councels fathers and miracles and saith that yet neuerthelesse shee doeth not shutte out the worde of God The Gospellers on the other side refuse these Iudges for they alledge that the Pope cannot haue the place both of a partie and a Iudge too especiallie sith hee is charged with so many crimes Traditions they reiect as suspected Iudges and not of sufficient credite And as for Councels Fathers Myracles and succession of persons they say that they admitte them not as Iudges but as sworne witnesses wherein notwithstanding they protest that they wil so far foorth only receiue the authoritie of these witnesses as their euidence shall agrée with the publique déede The Sée of Rome accuseth the Gospellers for let mée with good leaue of both sides vse these termes that are now made common that they haue reuolted frō the true church inuented a new doctrine and newe ceremonies and haue but a fewe yeares since picked this quarrell with her and that therefore the kingdome and claime of heauen doeth belong not to them but to her by the lawe of God The Gospellers replie that they haue departed not from the true Church but from the Sinagogue of the malignant and that they haue not coyned a newe doctrine or newe ceremonies but that they holde that Religion by the which the faithfull euer since the beginning of the worlde haue beene saued That they were in déede of later yeares oppressed by their tyrannie as Abell was by Cain Isaak by Ismaell and Iacob by Esau so that they were compelled to hide themselues but that now they haue like the Moone recouered their light and that they will by lawe recouer their birth-right In this Court of sonnes going to lawe one with another there is great concourse and throng of people a great hurlie burlie and stirre ariseth they growe from wordes to blowes to murthers to burnings to warres to bloudshed and in a word to all kinde of torments Sometimes this side séemeth to haue the better hand sometimes that and the more that the Gospellers are suppressed tormented and burned the more doe they boast that they growe encrease preuaile and triumph In the meane season they protest that the matter ought to be tried not by violence but by course of lawe They appeale to God himselfe besides whō they say that they admitte none for chiefe and iudge That the Will maker himselfe may determine this controuersie by his holy word And that this may be the better done they appeale to a Generall Councell wherein it may be lawfull fréelie to reade and scanne the déede of the will and therehence to finde out the minde of the Will maker The See of Rome on the other side pleadeth that she hath not a fewe times assembled Generall Councels wherin the writings haue béene examined and found to haue geuen iudgement on her side for the title of the true Church The Gospellers denie that those Councels were generall and frée because the Papists would not permitte them fréely to geue an account of their faith neither would heare their defence but contrarie to all law either of God or man were themselues both parties and Iudges and con 〈…〉 their brethrens cause before they heard it or vnderstood it and therfore they protest that they haue not béene cast in their suite but will so long be heires of the possession bequeathed vnto them while they perfourme the couenants conteined in the publicke déede of the will according to the appointment of the will-maker And in the meane space they say that they are readie to waite for the righteous Iudge euen the Lorde Christ who shall come to iudge both the quicke the dead and to ende these long contentions in such sort that he will render to those y e shal ouercome the reward of eternall life but to those y e shalbe ouercome euerlasting condemnation Thus far onely haue both sides procéeded in iudgement Now then the question is to which party the inheritance of euerlasting life and the name of the true church is to be adiudged Surely the iudgement héer of peremptorily belongeth onely vnto Christ which he wil doo in that last iudgement court wherunto a thousand fiue hundred foure score and eleuen yéeres since he hath summoned all the worlde and which doubtlesse shalbe held before it be long But take héede O ye Kings Princes and inhabitants of the whole earth that in the mean time ye take parte with the better cause least if you be careles to decide this controuersie Christ héereafter doo mightilye iudge you in the last iudgement And that this may be doon by due form of law goe to I pray you shew your selues indifferent Iudges and condemne not a cause being not heard but if you haue heard the cause of the See of Rome with the right eare as was méet doo you likewise heare the doctrine of the Gospellers with the lest least ye be found farre vnlike y e great Alexander who heard y t speech of the accuser with the right eare but kept the left eare stopped for the defence of the accused First therefore I will rehearce the iudgement of both parties out of the writings of them both worde for worde neither trust me will I adde or diminish any thing which is not to be found in the same forme of words in the bookes of both sides Next I will shewe the reasons wherefore the Gospellers doo refuse to admitte for Iudges the popes themselues the Councels fathers traditions other such like witnesses but would haue all the controuersies of the Church to be discussed by the written woord of God And then if you

gathered from all places that may be out of the same Scriptures For so saith he further hath the holy Ghost tempered the Scriptures that that which is spoken in one place somewhat darkelie is in another place more cleerelie set down which things sith they thus stand it followeth that this is the only meanes that is left to conclude a peace if the matter be determined by the pure woorde of God alone and that religion only be iudged true and that church Catholick of the right beleefe which in all points agréeeth tothe woord of God rightly vnderstoode The See of Rome leauing all these reasons of the reformed Church protesteth that although she sée that the Gospellers religion dooth not much differ from the written woord of God nay that it agréeeth ther vnto in all thinges yet she cannot allow it sith it sprung from heretickes from such as were not sent of God and last of all from innouatours and such as bring in new orders The Gospellers on the other side intreat the Church of Rome that she would not accuse thē of so gréeuous crimes namely of herosie vnlawfull calling and innouation but that rather if she sée that their religion dooth agrée with the trueth of God contained in the writinges of the Prophets and Apostles she would not be vnwilling to receiue and imbrace it her selfe also For wheras first of all their doctrine is charged with hereste therein they complaine that they haue great wrong doon them For they say that those are not hereticks which haue béen either conuinced vpon small ground to swarue from the iudgement of the Church of Rome or they which say that three are Antipodes or men dwelling vnder y e ground as Pope Zacharie would haue it or they which will not obey all the constitutions of the Pope as the Canonists haue decreede or those which doo not agrée for the kéeping of Easter as Pope Victor would haue at or finally those which doo not giue credit to all those thinges which are deliuered for trueth in the Church of Rome for otherwise all those should be hereticks which would not beleeue that Saint Dominick wrought more miracles then Christ and all the Apostles that the said Domicick is greater thē Iohn Baptist and finally that all the trimme tales of Saint Frauncis the Sonne os Barnardo and others are to be credited vnder paine of being condemned for heresie or last of all those that doo not beléeue that all Emperours Kings princes and euery humaine creature is subiect to the Popes temporall Swoord But the Gospellers say that they are the right Hereticks first that bring into the Church a doctrine contrar y to the rule of faith or beléefe of the Christians secondlye that make a departure from the Catholick church that holdeth the pure doctrine of God last of all those who being solemnelye admonished doo obstinatelye continue in their errours that haue béene made manifest vnto them But as for them they protest that they haue swarued neither from the rule of faith and ordinarye creede of the Christians nor from those foure most auntient councels I meane the Councell of Nice Constantinople Ephesus and Chalcedon nor from the Créede of Athanasius nor finallye from any parte of the woord of God nor haue béene cited by due course of Lawe or excommunicated by competent or méet Iudges or proued to be out of the way but that they haue alwaies either lawfully giuen an account of their doctrine or conueniently referred themselues and solemnelye appealed to a generall and frée councell of all Christendom For that the councell of Trent was not a frée councell they proue by stories by which it is manifest how that Ceruinus Polus and other Cardinals expelled thence Iacobus Nachiantes Bishop of Clodia Fossa Dominicus Wilhelmus of Uenice Paulus Vergerius Bishop of Iustinople and many other vpon méere suspition that they fauoured the Gospell and for certaine spéeches repugnant to their popish errours And as for the calling of their Ministers which first began to assault the papacie they answere that they were called partly extraordinarilie the Lord stirring vp their harts and inflaming them more and more with the zeale of the glorie of his sonne and partly ordinarilie by Magistrates and Princes many people of sundrie Nations yéelding their consent thereunto and rendering God thanks for so great a blessing Which not onely that Princes may doe but also that they are bound to doe whensoeuer Churches are anewe in regarde of their outwarde and visible forme either to be established or to be reformed and cleansed from those errors which through the fault of them that should maintaine and preserue Religion were crept in they proue by the flatte commandement of God and by the examples of Eezechias Iosaphat Iosias and other religious Princes For whereas last of all they accuse the Religion of the Gospellers of noueltie therein they complaine that Gods trueth is greatly iniuried For the Gospellers protest that they holde no other doctrine then that whereby Adam Seth Noe Abraham and the rest of the Patriarks were saued and which Christ the Apostles the sixe firste Councels and the more auncient and sounder sort of the fathers did preach vntill at length the deuill while the husbandmen slept had pestered the Lords field with such store of tares that the pure wheate could not at all be séene for cockle and daruell For although God wil haue his church preserued yet he hath not appointed that it should alwaies stande in her full strength and flourishing estate but suffereth it like the Moone sometime to weare and sometime to waxe So in the daies of Noe onelie eight were preserued in the Arcke against the floud So in the time of Eliah there are said to haue béene fiue thousand that imbraced the true doctrine So finallie in the time of Christes appearing the Church was so darckned that there was thought scarce one or two to be left And after the gracious birth of our Sauiour Christ as it were within thrée circles of a thousand and fiue hundred yeares the Church in like manner séemeth to haue by little and little decayed For in the first fiue hundred yeares true religion began to wrestle with errour and in the next fiue hundred to yeeld to it vntill at length in the other fiue hundred yeres it was so ouerwhelmed that it gaue no light on any side Neither for all that doeth it followe hereupon that either the Church was at any time cleane extinguished or that we now are at variance with the church for y e church of Christ hath alwaies béene and shalbe alwaies as long as the Lord Christ shall raigne with whose helpe it is so supported that yet notwithstanding the forme therof is not alwaies visible Against this church the Protestants say that they haue now no quarrell because together with her they doe with one consent worshippe one God and the Lorde