Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	believe_v	church_n	tradition_n	3,808	5	9.3936	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04528	The Catholique iudge: or A moderator of the Catholique moderator Where in forme or manner of a plea or suite at law, the differences betweene those of the Reformed Church, and them of the Romish Church are decided; and without partialitie is shewed which is the true religion and catholique Church, for the instruction of either partie. Together with eight strong arguments or reasons, why the Popes cannot be competent iudges in these controversies. Written in the Dutch and French tongue, by Iohn of the Crosse, a Catholique gentleman. Translated out of French into English, by the right worshipfull and learned Knight Sir A.A.	John of the Crosse, a Catholique gentleman.; A. A., Sir.	1623 (1623)	STC 14651; ESTC S107831	50,836	96

the heuenly inheritance to the title of the true Church the which each partie maintaineth to appertaine vnto them The Accuser or Plaintife in this sute is the Pope together with all them that partake with him or depend vpon the sea of Rome The defendants or accused are all they that will not acknowledge nor admitt of the Pope but make publike profession of being of the reformed religion Both the one and the other parties alledge their reasons their placards and Charters their letters Patents and writings sealed and produce also witnesses deposed But both parties are much perplexed and troubled about chusing of a Iudge For each of them striueth to propound such a Iudge as thou beleeuest will be most fauourable and inclining to their side The Church of Rome referres it selfe to the sentence and iudgement of the Pope of Traditions of Councels of auncient Fathers and of miracles affirming moreouer that shee will not altogether exclude the word of God from this Iudgement or decision Contrarie-wise they of the reformed religion reiect and refuse the Iudges aboue-named saying that in this case or plea the Pope of Rome cannot be at the same time both Iudge and partie considering also that hee himselfe is accused of diuers impieties They reiect Traditions as suspected Iudges and reproueable Touching Councels the Fathers and miracles they doe not acknowledge them for Iudges but rather for Antentike witnesses whose testimonies they are ready to accept so that they agree with the tenor or publike writings of the Testament The Church of Rome accuseth them of the reformed to be reuolted or fallen away from the true Church that they haue forged or deuised new deuine seruices That they haue not mooued this debate against them but within these few yeres and therefore they affirme that the kingdome of heauen and the title of the true Church belongeth according to all right and reason vnto them and not in any sort vnto the reformed These reply that they are not declined nor seperated from the true Church but rather from the Sinagogue or Assembly of the vngodly that they haue not inuented a new doctrine nor new Traditions but that they walke in the same way of Saluation in which all the faithfull from the beginning of the world haue beene saued That indeede in times past they haue beene oppressed by their tiranie as Abell once was by his brother Caine Isacke by Ismaell and Iacob by Esau so that they were forced to hide themselues but that now like the moone they haue againe recouered their light attributing to themselues the names of first borne or Eldership So that there is concourse from all parts to these children and inheritours which are at such odds and debate and great trouble and confusion is raysed From words they passe to blowes to murders yea to ciuill warres and shedding of bloud to burning and hanging and in breefe to all kinds of inhumane punishments and executions Sometimes the one another while the other partie seemes to haue the vpper hand And the more they of the reformed religion are oppressed persecuted burned the more they boast of their aduancement victorie triumph In the meane time they protest that men should not in this case proceede by force and violence but according to right and reason And herein they doe appeale to God himselfe not acknowledging any other head or Soueraigne Iudge to the end that the Testatour himselfe may determine this controuersie by his last will which is contained in his holy word And to the end that this may bee the more commodiously effected they appeale also to an vniuersall Counsell wherein it may be freely permitted to reade and examine the codicells or scheduls and the sealed writings of the Testament and by them to vnderstand the last will of the heauenly Testatour The Church of Rome on the contrarie part protesteth that shee hath often caused generall Councels to bee assembled in which the words of the testament haue beene sufficiently examined and that by them it is found and appeareth that the name and title of the Church appertaineth to none but to her onely They of the reformed Church on the other side denie the sayd Councels to haue beene vniuersall or free for as much as the Popes haue not suffered them there to render or make a free confession of their faith neither giuen them hearing of there defences but contrarie to all right haue beene both accusers and Iudges hauing sentenced and condemned the cause of there brethren without hauing heard there Allegations Wherevpon they oft since protest that they haue in noe sort lost their sute and right but that they will continue remaine lawfull heires of the inheritance which was bequethed vnto them by their heauenly father so long as they shal obserue the conditions conteined in the Autentique writings of the Testament In the meane while the reformed say that they are prepared and determined to expect and tarrie for the iust Soueraigne Iudge Iesus Christ who will at length come to Iudge both the quicke and the dead and will make an end of these long controuersies in religion in such sort as that he will grant and assigne to them that shall haue right eternall life but will cast out them that are in the wronge to eternall condemnation The two parties haue not proceeded any farther in this their action or demand Now then the question is to which of these two parties the possession of eternall life and the title of the true Church ought to be adiudged True it is that this decision and iudgment appertaineth to Iesus Christ aboue the which also he will pronounce without farther appeale at the iudgement and Session which hee hath decreed and notified to the whole world more then sixteene hundred yeeres since and without faile will come and be within short time Be well advised and carefull in the meane time O yee Kings and Princes and all the Inhabitants of the earth to ioyne your selues with the better party lest that now leaving this difference vndecided Iesus Christ the soveraigne Iudge should condemne you at his last comming in iudgement And to the end you may pronounce iust sentence in this controversie in Religion shew your selues vpright Iudges and not partiall without condemning either of the parties before you haue heard them But if you haue hearkened with one eare as is meet to the plea and doctrine of the Church of Rome I desire you to lend the other also to the plea and doctrine of the reformed Church imitating herein Alexander the Great who was wont to heare the voyce of the accuser with his right eare in the meane while stopping his left one which hee reserved to hearken withall to him that was accused I will propound then and produce in the first place the doctrine and opinion of both parties and that out of the books and writings of each of them bona fide I will neither adde nor diminish any thing at all

which onely saluation can be obtained The Reformed Church beleeueth that the true Church is there where the word of God is sincerely and purely preached the Sacraments lawfully administred and distributed and where the outward discipline of the Church is duly obeyed Sot def lat deon'e pag. 991. Iug. Con Dist 4 Con Triden Ses 5. Con 2. The Church of Rome teacheth that the true notes of the Church are these that is to say consent in publike doctrine with the Church of Rome Secondly the personall succession of Bishops Thirdly the acknowledgment of the Pope 11. Of Counsels Mat. 18. Gal 5. Luk. 11. 1 Cor. 11. c. 119.12.62 The Reformed Church beleeueth that shee is not subiect nor tied to Councels but onely to the written Word of God Also that the Councells and auncient Fathers may erre when they swerue and turne aside any whit from the word of God The Church of Rome subiects and ties it selfe wholie to generall Councels as those that cannot erre Tap. Art 1 pag. 5. Sot assen lat de Concilijs The Reformed Church beleeueth that there are but two Sacramēts instituted by Iesus Christ 12. Of Sacraments Mat. 28. Mar. 16. 1 Cor. 11. Aug epist 218. ad Ian. lib. 3 de doct christ cap 9. Con Triden Ses 7. can 8. Linda lib. 4. cap. 57. 13. Of Markes Rom. 8. c. 3. 1 Timo. 2. that is to say Baptisme and the Lords Supper The Church of Rome teacheth that there are seuen Sacraments which conferre saluation Ex opere operato that is to say by the worke wrought yea euen without any good intention or affection of those that vse them The Reformed Church beleeueth that the afflictions and oppressions which the faithfull endure in this world are fatherly corrections which are sent vnto them from God for their amendment the chastisment of certaine sins or else are trialls and proofes of their faith or testimonies of the true doctrine they suffer for The Church of Rome teacheth Linda lib. 4 cap. 73. Con. Triden Ses 4. Can. 9. Tho. Aquin. l 4. Dist 4. Art 9. Sot Asseu de author that the Martirdom or suffering of the Saints is an expiatorie or purging oblation for sinne and that the paine or punishment which they endure deserueth a diminishing and mitigation of eternall punishment and moreouer life eternall The Reformed Church beleeueth 14. Of the Magistrate Rom. 13. that the Magistrate ought not only to take care of maintaining and defending the temporall goods of his subiects but also of true religion and of procuring their saluation The Church of Rome teacheth Sot in late schol Ibid. in assirt Cap. that the Magistrate must be debarred from entermedling with Ecclesiasticall affayres and with religion and also that Ecclesiasticall causes pertaine only to the Pope and his Prelates 15 Of Marriage Heb. 15. 1 Cor. 7. 1 Tim. 3.1 Chrisost hom in Tit. 2. con dist 28 Pigh cat Rom pag 552. The Reformed Church teacheth that Marriage is honorable among all And that it is a Diuelish doctrine to forbid it to any The Church of Rome affirmeth that such as are married liue in the flesh and that marriage is forbidden to Priests and to Ecclesiasticall persons And that it were more tolerable for an Ecclesiastical person to entertaine many Whores and Concubines then to betake himselfe to lawful marriage 16 Of humane traditions Col. 2. Mat. 11. 2 Iohn 1. Eph. 2. Gal. 3. Mat. 15. Con. Triden Ses can 1. Cat. Rom. pag. 319 499. Can. Triden Ses 4. can 1.1 Grat. con dist 5. The Reformed Church beleeueth that chrisme or annointing with oyle and other such like obseruations and traditions of the Church of Rome are directly repugnant and opposite to the word of God The Church of Rome teacheth that by the Sacrament which they call confirmation the faithfull receiue more graces then by the Sacrament of Baptisme And that extreame vnction confirmeth spirituall grace The Reformed Church beleeueth that none can be Iustified before God by any other meanes then onely faith in Christ Iesus 17. Of Vowes Io. 1. Heb. 10. The Church of Rome maintaineth that vowes of continency pouertie and obedience merrit eternall life Sot asser Can. And pag. 11. The reformed Church beleeveth that their sins are abolished and blotted out by the blood of the onely Mediator Iesus Christ The Romane Church beleeue that there is not onely a divine vertue in holy water but also an efficacie to cure and heale and to driue away diuels and in summe to defend and preserue all things against all inconveniences The Reformed Church beleeue 20. Of Invocation Exod. 20. Mat. 4. Act. 4. Apoc. 12. 1 Ioh. 4. Ecch. in Lom lib. 4. dist 48. Con. Trid. Sess 6. Rom. 3. Lind. l. 3.23 that we must call vpon God the Father the Sonne and the holy Ghost in spirit and in truth The Church of Rome maintaineth that we must call vpon Angels and hee-Saints and shee-Saints of Paradise attributing to each Saint a particular office as for example that Saint Leonard delivereth prisoners that Saint Valentine giveth bodily health Saint Roch or Saint Petronel cureth the fever Saint Clare the diseases of the eyes and Saint Anthony the tooth-ach God commandeth that none but hee alone should be honoured worshipped and adored 21. Of Reliques Deut. 4. Con. Trid. Sess 4. The Pope commandeth to honour and adore the bones reliques and images of the Saints The reformed Church beleeveth 22. Of Fasting 1 Tim 4. Col. 4. Rom. 14. Mat. 15. Soc. de iciun that the forbidding of certaine meates on certaine dayes out of an opinion of merit and holinesse is a doctrine of Divels The Roman Church teacheth that abstaining from certain meats is a work by which one may satisfie for sin and by which a man may apply vnto himselfe the merits of Iesus Christ The reformed Church beleeveth 23. Of Pardons and Indulgences 1 Ioh. 1.2 that the blood of Iesus Christ is the expiation or satisfaction for our sinnes Terrae Pro. 11.46 62. Extrava li. Tit. 9. Clem. 6. The Church of Rome teacheth that the Pardons and Indulgences of Popes are able to obtaine not only absolution of temporall and eternall punishment but moreouer eternall salvation 7. Of the absolute power or rule of the Pope Ephes 4. Col. 1. Cent fro Ie. de Turr. lib. 3. cap. 64. Fol. lib. 1. cent Rom. The Reformed Church beleeveth that Iesus Christ is the onely head who was crucified for vs and now raigneh with great Maiestie at the right hand of his heavenly Father The Church of Rome affirmeth that Iesus Christ is an invisible head and that the Pope of Rome is the visible head of the Church who surmounteth all Emperours and Monarches so much as the Sunne excelleth the Moone or as gold exceedeth lead Also that he is greater then Moses and Saint Paul that hee is like to Saint Peter yea verily that hee is God and not

and I will here mention nothing that may not be found in their owne bookes litterally in expresse tearmes Afterwards I will propound the arguments and reasons for which they of the reformed religion refuse to acknowledge and accept for their Iudges the Popes the Councels the Fathers Traditions Miracles or other such like witnesses but doe instantly require that all such differences of Religion may be decided and determined by the written Word of God And after you shall haue apprehended and considered all these things in the feare of God and without any preiudicate conceit or partiality then I will willingly permit you to chuse the better of those two parties pretending right or contending one against the other The differences of the reformed Christians and the Catholike Romanes touching the principall points of Religion Concerning the first point which wee haue at this present to entreate of Behold heare the principall and most important controversies in the doctrine of these two parties First the reformed Church beleeveth ● Of the holy Scripture Io. 5. Io. 10. 1 Tim. 3. that there is nothing necessary to salvation which is not fully comprised or contained in the holy Canonicall Scriptures of the old and new Testament But the Church of Rome saith Aug. 49. cap. 11. in Iohan. Petr. Sot in Schol. de Scrip. Pig de Ecles hierar lib. 1. cap. 14. Cens col pa. 19. that the holy Scripture is vnperfect and vncertaine or doubtfull compareth the same holy Scripture to a nose of wax to a leaden rule It affirmeth also that without the authority of the Church it is but as a fable of Esops that the Scriptures is the cause of al heresies that it is accommodated and applyed to the time and that therefore the reading thereof must bee forbidden to Lay-people that is to say to the simple and common sort The reformed Church beleeveth that credit must not be given neither to the Councels 2. Of Tradidions Gal. 1. Esay 8. nor to the Fathers no nor to an Angell descending from heauen if so be he should teach contrary to the written word and doctrine of Iesus Christ Chrysost 49. in Mat. Aug. lib. 3. de Trin. Trident Concil Sess 4. Linden lib. 1. cap. 4. Hosius de verbo in Sol. in Con. Late enlo pag. 133. 3. Of the Law of God Rom. 7. Mat. 5.1 Io. 1. The Church of Rome teacheth that vnwritten traditions must bee held in as great estimation and reverence as the holy Scripture as being the foundation of Faith without which foundation the authority and waight of the Scripture vanisheth away or loseth the reputation The Reformed Church beleeveth that the Law of God cannot perfectly bee fulfilled or performed by man and that whatsoever is committed against the same Law is sinne Aug. lib. 2. con Iuli. hom 48. in Ioan. Lindu lib. 3 cap. 19. Andrad lib. 5. Ruord Tap. The Church of Rome teacheth that the Law of God may be so perfectly kept and performed that one may doe workes of Supererrogation or surplussage also that all which is committed against the law of God is not sinne as amongst other things concupiscence 4. Of Sinne. 1 Io. 3. Rom. 5 Aug. lib. 2. con Iul. in hom 41. in Iron The Reformed Church beleeueth that the want of originall iustice or originall corruption concupiscence or coveting and whatsoever is repugnant to Gods law is sinne and maketh men culpable of the wrath of God Counl Col pag. 49. Ruor Tap. de per. orig Conc. Bes. Sess 36. The Church of Rome teacheth that concupiscence and originall sinne is not properly sinne neither is subiect to the wrath of God nor lyable to punishment 5. Of free-will 1 Cor. 2. Rom. 7. Ephes 2. Aug. de Sp. lit cap. 30. The Reformed Church beleeveth that since the fall no free-will is left in man touching things belonging to salvation vnlesse God change and moue the will of man by his holy Spirit The Church of Rome teacheth that man can loue God Ex puris naturalibus that is to say only by his owne power and naturall facultie Also that man euen being in mortall sinne de congruo that is to say according as is meete proper or agreeable may deserue the ordinance or disposition of grace The reformed Church beleeueth that the elect of God are Iustified only by faith in Iesus Christ 6 Of Iustification Rom. 3.4.5 Io. 3. Act 10. Aug. de Trin. Ser. 114. Barn sup cont Ser. 6. Con. Trid. Ses cap. 11. Audred lib. 6. pag. 447. Sot in Schol. de purga Concil Col. pag. 156. 7 Of the mediator Iesus Christ Io. 3. 1 Tim 1. 1 Iohn 2. Math. 20. Esa 53. Aug. lib. 1. c. 42 in Iran hom 85. Ambros de Isa without any good workes of the Law in such sort notwithstanding as the said faith must not be vnfruitfull or dead but a true and liuely faith working by good deedes of Charity The Romish Church teacheth that men are not Iustified by grace and by the imputation of Christs Iustice but by obedience of the law as our owne inherent righteousnesse The reformed Church beleeueth that there is but one onely mediator betweene God and man that is to say Iesus Christ very God and very man who by his death and passion hath canceled and done away the sinnes of the faithfull and by his resurrection hath for them purchased and merited life eternall The Church of Rome teacheth that Christ died for originall sinne onely And that Iesus Christ is not our only Mediatour but together with him all the he-Saints and shee-Saints of Paradice The Reformed Church beleeueth 8. Of the Sacrifice of Iesus Christ Heb. 10. 1 Ioh. 2. Heb. 9. 43. Esa 53. Act. 24. that the faithfull are reconciled to God the father by the onely sacrifice of Iesus Christ once offered and performed or finished on the Crosse The Church of Rome teacheth that the death of Iesus Christ Con Trid. Sess 6. con 2. Cat. Rom. pag. 11. Gab. Bel. 11.12 Linda lib. 4. pag. 375. not the onely expiatorie and purging sacrifice but that the Masse is also such an expiatorie or satisfying oblation as abolisheth the sinnes of the liuing and of the dead it is also availeable to obtaine all good things both spirituall and temporall 9 Of Repentance Eph 4. Rom. 3. Io. 1. c. 19. Esa 19. c. 5. The reformed Church beleeueth that such a repentance is acceptable and pleasing to God wherein appeareth a true mortification of the old Adam and a true viuification or quickning of the new man proceeding from a true faith Lom lib. 4. Dist 16. Cat Rom. pag. 421. Com. Tho. 6 cap. 241. Con. Trid. Ses 4. And. lib. 9. cap. 18. 10 Of the Church Io. 10. Eph. 2. 1. Cor. 3. Math. 18. The Church of Rome teacheth that such a repentance is requisite in which there is a perfect contrition of heart confession of mouth and satisfaction of workes by

should not lift it selfe vp aboue Christ Aug. con Crosc cap. 2. because hee iudged alwaies truely and rightfully but Ecclesiasticall Iudges often faile and fall into error Amb. lib 2. de Offi. cap. 18. Saint Ambrose saith that religion and divine service requires neither gold nor silver and also that by gold we haue not the fruition of those things which cannot be bought for gold Spirdion saith that hee did freely eate flesh vpon such dayes as others did abstaine from it because he was a Christian Aug. super meno reap 17. Epiphanius Austine writeth that Monkes shuld not liue on other mens goods although they were continually occupied in speculations or contemplations in praying studying Epiphanius saith that it is a shamefull and vile thing to see in the Churches of Christians any Images painted or resemblance of Christ or any other he or shee Saint Now then forsomuch as the Church of Rome it selfe transgresseth and passeth ouer such and like sentences and maximes of the ancient fathers and doctors I pray you with what right say the Reformed can it prescribe to others to obserue fullie and wholie that which it selfe leaues vndone and vnregarded And since that neither Popes nor Councells nor fathers can in any sort decide this controuersie and difference in religion That traditions cannot be Iudges in religion to whose Iudgment then must wee referre and yeelde our selues Must we relie vpon Traditions By Traditions must be necessarilie vnderstood either Ritus the rites the ordinarie vsages or Customes of the Church Euseb lib. 3. hist cap. 4. lib. 5 cap. 8. Irenaeus lib. 3. cap. 14. lib. 1. cap. 13.12 Tertull in praescript ad haeres or else Christian doctrine it selfe Concerning vsages or customes Ecclesiasticall how ancient soeuer they may be notwithstanding so far forth as they are either hurtfull or improfitable or repugnant to the word of God or haue beene heretofore abrogated or disanulled they should by no meanes bee tolerated much lesse entertained or obserued in the Christian Church For the Lord expresly forbiddeth to serue or honour him with a doctrine forged or deuised out of mans braine or fancie Tertull in prae fat heres And concerning Traditions which concerne doctrine they must necessarily containe either the written word of God or the words and expositions of the faith against Heretikes which by consequence are drawne and fetched from the foundation of the holy Scripture or else Traditions of doctrine comprehend and containe things either added or diminished and taken away from the written word of God be it apparently done or couertly When by Traditions the written word of God is vnderstood or the Creede and Orthodoxe expositions of Christian faith who would not most readily and willingly embrace allow such Traditions But if by traditions be meant things inuented and deuised beside and against the word God who would not set light by and reiect them that is desirous to keepe a good and sound conscience before God Moreouer what vertue and authoritie Traditions can haue to suppresse or appease the debate and differences about Religion auncient Histories doe sufficiently certifie Aug. ad Lasulam Epist 8. For whereas in times past a great contention did arise in the Church about the feast of Easter and that such a stirre and contention that almost all the world was there with disquieted Both betooke themselues for their refuge to the Traditions which are called Apostolicall which are neither written nor contained in any certaine booke and whereas either partie maintained that they obserued the feast of Easter at the same verie time which was ordained and set downe by the Apostles at length the matter came to this point Irenaeus Epist vit Epist Rom. Aug lib de vera religo that in such the like indifferent things the Christian Churches should be left to their libertie So that by this example it manifestly appeareth how weake humane traditions are to remoue and determine differences in religion Shall they then be miracles which must giue vs to vnderstand who follow the better partie That miracles cannot be true workes of religion and which is the true Catholike Church It is impossible say the Reformed because the end or purpose and gift it selfe of miracles now ceaseth For in these dayes no new Gospell or strange doctrine is Preached in the Christian Church which hath neede to be confirmed by miracles but the same doctrine is taught which our Lord Iesus Christ and his Apostles haue long since sufficiently confirmed and seated by their miracles Moreouer we doe not reade that all such as haue heretofore reformed Religion and diuine seruice haue done miracles In which ranke and number wee may reckon and place Iohn Baptist vnder the new Testament and vnder the old testament Asaph Ethan Iedithem Iliman Core 1 Chron. 22.30 Ierom. 10.35 8.16 and certaine Prophets And if the gift of doing miracles be not referred to the onely and wise gouernement and guiding of God miracles cannot confirme any doctrine It being verie certaine that euen the miracles of Iesus Christ as excellent and full of efficacie as they were Luk. 11.19 did not helpe forward the obstinate Iewes towards Christian faith and true pietie Ioh. 12.26 2 Thes 2. Deut. 13. Finally how say the Reformed shuld miracles in themselues and of themselues be necessarie markes or tokens of true religion seeing it is most euident that Antichrist himselfe and the false Prophets haue shewed and done many signes and miracles and so may doe in time to come Wherefore the Reformed affirme that all such as at these dayes require miracles should be themselues esteemed maruilous men and strange monsters seeing that they relie so much vpon miracles after that the gift of them haue long agoe ceased Howbeit for all that we cannot but account it a kind of miracle that true Religion Christian doctrine should be Preached and aduanced or set vp without miracles among such resistances and furious endeuours of Antichrist That the personall succession of Popes Bishops cannot be Iudges of true Religion Shall it be then the continuall succession of the Bishop of Rome that must distinguish the true Religion from the false No man surely can denie but that there is a succession of true doctrine and a succession personall of persons only and therefore the Reformed maintaine that when succession of persons is accompanied with the succession of true doctrine Prophetical and Apostolicall that then without all doubt such a succession is of great efficacie And in this sense and meaning it is that heretofore all the Orthodoxe doctors of the Christian Church opposed their successions against heretikes For he that maketh profession of a doctrine those are the words of Nazianzen is also pertaker of the the same Throne Chaire or State but he that embraceth contrary doctrines such an one shall not be accounted as a true successor And this second hath the name