Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	civil_a	magistrate_n	matter_n	3,433	5	6.0251	4	false

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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 TRIAL OF TRVETH OR A TREATISE WHEREIN 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 religiō wherin also is declared which is the true Religion and Catholick Church WRITTEN FOR THE PLEASVRE 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 Imprinted at London for Robert Dexter are to be sold in Pauls Churchyard at the signe of the Brasen Serpent 1591. VIRO OPTIMO ACINTEGERRIMO GVILIELMO PERIAM ARMIGERO TRIBVNALIS SIVE BANCI COMMVNIS AC COMITIORVMIVDICIALIVM VVL GO ASSISARVM IVSTICIARIO REGIO RICHARDVS SMITHVS GRATI ANIMI TESTIFICANDI CAVSA HANCSVAM QVALEMCVMQVE OPELLAM DICAT CONSECRATQVE A TREATISE CONCERNING THE APPOINTING OF A IVDGE OF THE CONTROVERSIES both of the Popish and Reformed Religion HOw not onlie odious and disdainful but also dangerous a matter it is in thes● daies to meddle with the controuersies of religion Gentle Reader both the crueltie of many mightie ones and also the broiles stirres betwéene man and man doe too too much declare For such is the blindenes of men and so great is their rashnes to runne and rush on to their own destructiō that as there was neuer any nation so rude but would haue taken it in euill part to be instructed in religion So at this day a man shall finde many which haue so hardened themselues in that religion wherein they were borne which their forefathers haue obserued which they see to make for their dignities and aduauncement and which they perceiue to be mainteyned by the greater part of men that they wil not endure once to heare the iudgement and doctrine of the contrarie side but contrarie to all law both of God and man doe condemne shunne and abhore it being neither heard nor vnderstoode by them Moreouer certaine Epicures and graceles men also do not a little trouble the godlie which growe to such outrage that they thinke they deserue great commendation if they can conceale and hide their owne iudgement in the matter of saluation and scoffe and frumpe at all religion of other men Hereunto is added the presumption of the Popes Cardinals Bishops and other Prelates who although they sée that many corruptions both of doctrine and also of ceremonies and discipline are crept in yet they accounte it an hainous offence if any man not content with their generall and confused faith dares to examine the doctrine of men by the rule of the Prophets and Apostles writinges and by searching the Scriptures to séeke out the way of saluation in them Which things although they thus stande yet ought all the godlie to be strengthened in minde and encouraged against so many offences to yeelde a reason of their beléefe to the ende that both the wicked maie be made vnexcusable before Gods iudgement seate and that those which not so much vpon froward malice as by reason of their first trayning vp or following of their forfathers or finally through loue of preferments haue condemned sincere doctrine that such I say may not sticke to let themselues be ouercome with the mightie worde of God For Ezechias a most religious prince is commended because neither by the example of his father Achas professing a contrarie religion neyther by that bringing vp which he had from his cradle nor by the highnes of his Royall state nor finallie by the president of other kings and multitude of men following an other contrarie religion hee could be withdrawen and discouraged from learning himselfe the sincere religion out of the wel-springs of Israel that is to say out of the word of God conteined in the writings of the Prophets or from enioyning his Subiects to obserue and practise the same when he had learned it himselfe and caused it to be purged from all corruptions For he had learned the commaundement of the Lord wherein he geueth in charge that all the faithfull be bound not to walke in the commandementes of their fathers nor to doe their iudgements but to walke in the precepts of the Lord only and to kéepe and do his iudgements Neither ought the credite either of traditions or of Councels or Fathers or myracles or succession no nor of an Angell from heauen to withdrawe any man from this searching and perusing of the word of God for it was no lesse wiselie then rightly said More credite is to be geuen to one skilful in the Scriptures and alleadging the catholique authoritie of the Canonicall Scripture then either to the exposition of the Pope or to a generall Councel By all this therefore it is manifest how not onelie harde but also dangerous a thing it is to deal in the matter of religion Which charge if I had taken vpon me being not forced with any necessitie to speake but moued thereunto eyther with vaine-glorie or foolish rashnes doubtlesse I could not auoide iust reproofe But now sith I haue stepped foorth to speake not voluntarilie but by constraint addressed thereunto not with ambition but with loue of the trueth not vnaduisedly but vpon good deliberation not with slaunders and cauilles but with authoritie of the word of God Truely I nothing feare that this my honest meaning to mainteine the trueth should be imputed to me as a faulte Onely this I request you gentle Readers whosoeuer are desirous of eternall life that you bring not hether any preiudice or forestalled opinion that you condemne not a cause vnheard contrarie to all lawe both of God and man and that you leane not to any authoritie or excellencie of men but compare matter with matter reason with reason argument with argument by the rule of the worde of God neither doe you consider the person that speaketh but the matter that is spoken with a godly desire to learne out the truth And then I will not sticke to abide the curteous censures of the good that if it be prooued that these thinges are agréeable to the trueth of God yee may yéeld vnto the Lord if not ye may refusé them as things contrarie to the heauenlie oracles or testimonies of the word But that I may not séeme to roue from the matter I wil prescribe certaine bounds which neither I in speaking nor you in reading may ouer-passe But before this be done I will first set downe the whole state of the matter Hearken ye kings and Princes and all ye inhabitants of the world There is a great controuersie in hand For almightie God the most gracious father of all the faithfull hath promised to all men that beleeue as to his children beloued in his onely begotten sonne he hath promised to them I say

themselues for iudges of the controuersies of the Churche For otherwise the Gospellers say that they will make the Popes that answere which long since Pope Iohn the 23. receiued from the Grecians vnto whom when he had written that he alone was the head of the Church and Christs Uickar they replyed thus bréefely We doe throughly beleue thy power to be soueraigne ouer thy Subiects Thy great pride we cannot brook thy vnsatiable greedines we are not able to satisfie The Deuill be with thee because God is with vs. It remaineth that the gospellers shewe why and how far foorth they acknowledge not the councels for iudges And they say that they do this moued thereunto with most waightie causes For first there haue béene many councels which haue wonderfully erred not onely in manners but also in poynts of doctrine And thereof it came that not afewe times prouinciall councels were amended by generall councels and contrarie wise Generall councels corrected by national councels Moreouer euen the best councels that haue béene haue not handled all the articles of the faith but onlye a few controuersies which specially were tossed beaten in their daies Besides this it is manifest out of stories that euen in those goldē times such was partlye the pride partlye the wilynesse partlye the ignorance and partly the wickednes of some Bishops that not the spirit of God but the spirite of discord may séeme to haue béen president in their councels Finallye we read that in these last times such councels haue been held wherin wicked opinions and either vnprofitable or hurtfull ceremonies haue béen brought in established not by reasons or authoritie of the woord of God but by force armes The which things least any man might say to be spoken slaunderously and falsely it may be shewed by a breefe bedroule of the councels For if a man shall peruse the stories of olde times he shal finde this to be most true that euen as according to the old tradition of the house os Elias the whole time of the vistble world is deuided by two thousands For there shall be sixe thousand yeeres and then the burning of all thinges two thousand voide two thousand vnder the Lawe two thousand the daies of Messias and for our sins which are manye and great there shall be wanting the yeeres that shall be wanting So likewise is the time of Messias deuided into thrée Circuits or portions within the which also almost all Kingdomes do féel an alteration Within these thrée circles the true religion and Catholick Church is found to weare and waxe like to the Moone For for the space of fiue hundreth yéeres after Christ although there fell out great contentions about the Sonne of God and other weightie matters by Ebion Cerinthus and others yet did the trueth preuaile and for the space of whole fiue hundred yéeres the Church flourished and continued as it were at the full moone For within this compasse there fel the four first Sinodes or assemblies of the Apostles and afterwards the foure generall councelles Wherof the first being called togither by Constantine the great condemned Arius The second helde at Constantinople assembled by Theodosius confuted the Macedonians The thirde kept at Ephesus summoned by Theodosius the second the Sonne of Archadius condemned Nestorius The fourth celebrated at Chalcedon commaunded by Martianus condemned Eutiches The créedes of these foure generall councels as expositions of the faith the reformed Church dooth willingly imbrace For they are grounded vpon the foundation of the holye Scriptures themselues But in the fiue hundred yéers next following errour did so wrastle with trueth that assoone as men had once stepped somewhat aside from the path of the Scriptures by and by many buddes of false opinions and hurtful ceremonies sprung vp and grew more and more For in the first general councell held at Constantinople assembled by the Emperour Iustinian they were confuted that said that the body of Christ was incorruptible In the sixt which Constantine the first surnamed Barbatus called together in the same place the Monothelites were condemned But the councels that afterwardes followed almost all of them decréee matters either childish or else flat contrarie to the word of God For in the seuenth general councel which at the commaundement of the Empresse was adiourned from Constantinople to Nice it was decreed not by the word of God but by mayne force of an armie leuied out of Thracia that images should be honoured and worshipped And in they eighth general councel which when Basilius was Emperour was assembled at Constantinople when Adrian Bishoppe of Rome had sent his deputies or Leuetenants thither and commaunded that the Church of Rome should be the head of other Churches and that the common people should be debard from all choise of their ministers there grew an inward grudge betwéene the Latin and Gréeke Churches for the supremacie which continueth euen vntill this day But in the other fiue hundred yeares that remayne there followed such councells wherein we see almoste no good thing but all wicked and fonde thinges rather established At the councell of Ments for let me out of each of these hundreds picke and cull foorth one sinod a péece for the manifesting of the matter whereat both the Pope and the Emperour were present with an hundred and thirtie Bishops there was consultatiō for the forbidding of priests marriage In the councel held at Brixia which was called by the Emperour Henry Gregorie the seuenth for his villanies before mentioned was deposed In the councell of Papia when the Emperour Fridericke would haue refourmed the election of the Popes there arose a schisme of twentie yeares continuance which lasted till the Pope had troad vpon the Emperours necke at Uenice In the councell of Lions Innocentius the fourth made an act against the Emperour Henrie the second and authorized the Cardinals to were red Caps and ride on horses At the counsel of Uienna in France Clemens the first did solemnly publish his Clementine constitutions which although at his death he had cōmaunded to be burned as those wherein he knewe there were many snares and errours yet Iohn the two and twentieth his successour did againe confirme and rati●●e them Sigismund the Emperour called a generall councell at Constance wherein Iohn the thrée and twentieth was deposed There were mooreouer burned at it contrarie to solemne promise Iohn Hus and Ierome of Prage because they held the opiniō of Iohn wickliefe the Englishman who taught both many other pointes agréeable to the word of God and also that the Lordes supper should be ministred whole without the dreame of consubstantiation There was a councel assembled at Basil when the same Sigismund was Emperour wherein it was decréed that the Popes ought to be subiect to the councels Which whē it disliked Eugenius hee remoued the councell first to Bononia and then to Ferraria and

praeter Ho. Dist 4. de consec Can. Non lic●t Dist 17. de cons● Can. Dist 30. ca. 〈◊〉 quis Dist 34. Dist 3. Can. venerabiles The wordes of Augustine Lib. 2. cont don de Bap. cap. 3. lib. 13. cont Alex. Arri. 14. lib. cōt Mist Eccle. con Don. cap. Civil ad Regi nas defide Hieron in Ier. cap. 9. Ambro. in 1. Cor. 4. Gregor Mag. Decret Dist 15. The fathers cā not be iudges of Religion 1. 2. The errours and imperfections of the Fathers Tertullian Cyprian Basille Gregorie Nazianzene Chrisostome Ambrose Jerome Augustine Gregorie The testimonies of the fathers make against the Papistes Ambrose lib. 1. de Abraham cap. 9. Gelasius in concilio Rom. August lib. 2. peccat merit cap. vlt. Calixtus dist 2. d● consecrat Cyprian lib. 1. de cap. Epist 2. Apollo Eccl. hist 〈◊〉 5. cap. 12. Paphnutius Trip. hist lib. 2. cap. 14. Cyprian lib. 2. Epist 2. Augustine Contra Cresco Gnam cap. 2. Ambros. Lib. 2. de off cijs cap. 28. Acatius Tripart Hist Lib 2. cap. 28. Spiridion Tripart Hist Lib. 1. cap. 10. Augustine De oper Monachorum cdp 17. Epiphanius In his Epistle translated by Ierom. That traditions cannot be Iudges of religion Euseb lib. 3. Hist cap. 4. lib. 5. cap. 8 Irenius Lib 3. ca. 14. lib. 1. cap. 2 3. 12. lib. 3. cap. 4. Tertul. in praescrip Heret 2. Cor. 3 12. 1. Cor. 4. Socrat. lib. 5. cap. 22. August ad Casulam Epist 86. Iren. epist ad Victorem Episc Rom. Aug. lib. de vera religione Deut. 13. 2. Thes 2. Aug. quaesi 82. li. de orth●fid cap. 47. Aug. lib. de ciuit Dai. 22. cap. 8. Chrysost 33. in Matth. That the succession of Popes cannot be iudge of religion In orat Maxim Cynicum In orat de Hthanas Thus far reach the words of Natianzens When the succession of doctrine was altered in the popish Church The first rowe of Popes Apoc. 1. The second order of popes The third rank of Popes The fourth company Apoc. 13. The fifth company Apoc. 27. The sixt company Apoc. 20. Apoc. 9. That bare vnitie is not a marke of the true church The falling out of great men in the Church Zozom lib. 1. cap. 16. Socrat lib. a Origen Contra Ceisum Lib. 17. Stromatum That olde custome is no sure marke of the true Church Esa 8. 12. Gen. 7. Heb. 11. How the Church may be iudge That the word of God onely ought to be iudge of Religion ang Tract cap. 11. in 10. ad Hierom. Luk. 16. Joh. 4. Joh. 6. Ioh. 15. Act. 20. Pro. 30. 2. Tim. 3. Esa 8. Chrisost Homil. 41. cap. 22. in Matt. Lib. de-natura grat cap. 61. Contra Fau. li. 11. cap 5. Ad Oros cap 11. Ad paulin Ad Fortunat. lib. 2. coat Crcsc Gram. cap. 32. Ad Vinc. Dou. 48. Hitherto reach the woords of Austin In what sort the Fathers councels and such like are receiued How may the Scriptures be Iudges sith hereticks doo wrest them Ad crescon lib. 2 cap. 31. The wordes of Augustine Matt. 4. 21. Act. 6. 8. 18. Act. 2. Act. 11. See August de Concord Sanct. Epist 163. lib. 3. confess cap. 16. Zozom lib. 2. cap. 3. The verie wordes of Augustine Lib. 2. cap. 32. cont crescon That the holie Scripture is neither hard nor doubtfull The exception of the Church of Rome The replye of the Gospellers That the reformed Church is not heretical Le 1. cap. de Haer. 2. Manich. Ioan. Auent lib. 3. Annalium Glo. Dist 10. c. nulli dist 21. Euseb lib. 5. cap. 26. Lib. Confon fol. 274. col 4. Anton. Flor. hist part 3. cap. 1 §. 3 Can. in fin extrauag de Maiur obedi Who may truely be called the hereticks August lib. d● ciuit Dei 18. cap. 15. Tertul. lib. de prescript haer 2. Per. 2. 1. Tim. 3. 2. Tim. 3. Matt. 18. Nouell 115. §. si quis That the councel of Trent was not a fre and lawfull councell That the Ministers of the reformed church were both extraordinarilie and ordinarilie called That the Protestants doctrine is not new The Church like the moon Gen. 17. 1. Kings 7. Mat. 2. How true doctrine was corrupted That the church was neuer quite destroyed Reasons why the protestants haue departed from the church of Rome Where the Church ha●h been hidd●n so many yeeres Gregorius magnus in regist lib. 4. cap. 8● Ioan. Episc Constant epist 35 ad Maurit Imperat. Io. Auent lib. 7. fol 685. and in the yeere 1240. Eberhard of Sal●●b Ioachim of Calabria Frauncis Petrarch Seuen hundred fourescore and fiue yeeres agoe Lib. consid 2. 3. 4. Barnard Michael Centenas Thomas Rhedon Laurentius Val. lo. Iohn Wickliefe John Hus. Ierome of Prage The triall of Martin Luther The counsell of Gamaliel and of the priests A speech by the way to kings princes to finde out the trueth