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
man that hee may also dispose and dispence contrarie to the foure generall Councels and against the words of the Gospell 25. Of the certainty of faith Mar. 9. Rom. 8. Aug. pag. 4. tit 6. cap 2.7 The Reformed Church beleeveth that the faithfull should not doubt at all of their salvation The Romane Church teacheth that we must alwayes doubt thereof 26. Of Antichrist 1 Ioh. 2. Mat. 24. Dan. 12. Apoc. 17. 1 Thes 2. The Reformed Church beleeveth that Antichrist is already come and that hee is Antichrist that denyeth Christ Iesus to bee come in the flesh that is to say who maintaineth false doctrine touching the nature and office of Iesus Christ The throne or seat of which Antichrist is erected in the Citie standing vpon seaven hills The Church of Rome expects yet the Antichrist from Babylon of the Tribe of Dan Comp. Thes l. 7. cap. 8. 14. who shall beare rule three yeeres and at the last shall be slaine vpon the mount of Oliues The Reformed Christians beleeue 27. Of Purgatory Io. 5. Apoc. 19. Cat. Rom. pag. 127. Com. Theolo l. 7. cap. 3. Ingust propo that presently after the death of their bodies their soules shall be carried vp to heaven into life eternall They of the Romane Church say that there is a Purgatorie yea that there are fiue places for the soules of the deceased 1. The hell of the damned 2. The place of children which haue not beene baptized 3. Purgatory 4. Limbus or the suburbs of hell where the Patriarchs are 5. Heaven Eight reasons why the Popes cannot be competent Iudges of Religion BEhold in briefe the differing doctrine and controversie betweene these two parties The Church of Rome referreth it selfe to Popes to Councels to Fathers to their Church and to Traditions affirming that they ought to bee Iudges and pronounce sentence and definitiue resolution in all these controversies The Reformed refuse all these Iudges before-named adding there-withall their reasons wherefore they reiect them I earnestly then entreat thee friendly Reader as thou holdest deare and pretious thine owne salvation yea so farre forth as in this debate and variance of these contending inheritors thou desirest to ioyne with the better party that thou wilt indifferently and patiently hearken to them both Now then concerning the first Iudges pretended by them of the Romane Church that is to say the Popes of Rome The Reformed defendants or accused say that they cannot acknowledge nor admit them for competent Iudges in this cause for diuerse very pregnant reasons For first they shew that the Popes of Rome long time since haue not onely beene accused but also convinced of eight horrible crimes and impieties and that by the most part of Chistendome that is to say England Scotland France Hungarie the greater part of Germany Switzerland Denmarke and Sweden yea likewise of the Churches and Nations which haue made or now make profession of Christian religion in Africke in Egypt in Syria in Greece and in other quarters The crimes and impieties of the Popes are 1. Impiety or Atheisme 2. Tyranny 3. Corruption of religion 4. Sacriledge 5. Treason 6. Perfidiousnesse 7. Antichristianisme 8. Together with ten publike disgraces and infamies The Reformed Christians affirme that they can proue and shew the prophane impiety of the Popes by these three arguments and reasons Irreligion the first cause of refusall diuided into three reasons First in that they attribute vnto thēselues a Deitie The First reason Dist 96. cap. Satis c. quoniam deminb Dist 39. dist 40 cap. 5. papam plu de consell 37 no 3. vel 7. Iusen Conse 145 no 2. vel Bas l. vel Son fol. cap. Egono de Iure For there owne ptinted bookes maintaine that they are Gods that they are not subiect to any person in the world that they are the spouse of the Church that they may tolerate dispose and dispence directly against the Apostolicall Canons or rules beyond and aboue al lawes and priuiledges Briefly that they must not be questioned by any person whether they are this or that although they should dayly condemne an infinite number of soules into hell Secondly the Reformed shew the impietie or prophanes of the Popes The second reason because they themselues haue often scoffed at their owne religion and deuine seruice For Gregorie the seuenth induced or drew on a certaine man so farre by promise of a great somme of mony that hee vndertooke to kill the Emperour Henry the third with a beame which hee would cause to fall vpon his head Benon Cardin. when he should be in the Church offering vp his praiers withall deuotion but as the murtherer made hast to execute his murder the peece breaking which vpheld the sayd beame vpon which hee did sit the murderous fellow and the beame fell downe from on hie both together The same Pope Hildebrand consulting with diuels against the Emperour Stella Venitus lib. ad cardin 5. maro Raphael voluter made no difficultie to cast the body of the Sacrament of Christ into the fire euen against the will and liking of the Cardinalles which act the Bishop of Parma hath diuulged and discouered Siluester the second obtained that authoritie papall by diuelish practises vpon condition that after his death he should be abandoned and left to the Diuels Sixtus the fourth caused Bandin Iulian to bee murdered in the Church by certaine Ruffins hired for that purpose to whom he gaue the certaine signe and token by the host of the Masse For that the Popes esteeme not verie much their Eucharist or Host it appeareth euidently as the reformed say because that ordinarily they intrust or commit it to an horse-keeper which carries the same before on horse-backe among the Scullions of the kitchin as being the Auaunt and courier of the Popes comming The third reason Thirdly the Reformed maintaine that they can also prooue the prophanesse or impietie of the Popes because they haue instituted more then sixtie fiue Ecclesiasticall orders euerie of those orders hauing a diuers fashion of attiring and of ornaments and vesment according to the diuers and sundrie customes or fashions rules orders of their Couent And among all these orders the number of the Cordeliers or Friers minors Sabellicij Enuead 29. l. 6. of some is estimated in Europe only at more then fiue hundered thousand which may easily be gathered by that which the generall of the order of Saint Francis hath often promised and offered to the Pope that is to deliuer vnto him about the number of thirtie thousand Monkes which without any hinderance of diuine seruice might all be imployed in the warrs So it is that amongst all other orders the Cordeliers and Iacobines are held much to excell all the rest And the Cordeliers besides all other fables which one may reade in the booke of the Conformities of Saint Frances are not ashamed to call vpon their patron in these latine verses Francisse Iesu
to them from the Apostles Although it is most cleere and evident by ancient Histories that they haue for most part been instituted long after by the Popes theÌ„selues For Pope Innocent did forbid the giving of the Cup in the Lords Supper to Lay-people When and by what Popes the traditions of the Church of Rome haue been instituted following the decree of the Laterane Councell Also hee ordained that the consecrated bread should be received only vpon Easter-day which bread is more properly called the Eucharist or bread of thankesgiuing Eugenius the fourth Decreed the contrary in the Councell of Basill Innocent and Honorius instituted that the consecrated bread should be reserved and kept for diverse and sundry purposes in Churches with great veneration and reverence Contrariwise Pope Clement would not suffer the sayd bread to be kept and reserved till the next day Vitilian the second and Agatho or Agathus the first did decree that the Masse should be administred in Latine And Nicholas the first on the other side gaue leaue to the Sclavonians and Polonians to administer and sing the Masse in their owne language Alexander the second commanded not to heare the Masse which was sung by a Priest that had a Concubine on the contrary side Lucius the third permitted it Siricius Pelagius the second some other Popes haue condemned the mariage of Priests And opposite to that Pius the second hath left in writing this sentence That marriage was debarred vnto Priests for a pregnant and weighty cause But that it must be allowed vnto them againe for a reason more vrgent and peremptory Leo the first Gregory the second and third and diverse other Popes haue approoued of the worshipping of Images Contrariwise Iohn the 23. greatly detested Images in the Church Boniface the fourth gaue power and authoritie to Cordiliers to preach to Baptize and to giue absolution Contrarie wherevnto Gregorie depriued them of that power Iohn the 24. Con. 16. qua 8. adijcing held for a sound article of faith that the Apostlos neuer made vowe of pouertie and of continencie Pius the second said that begging Monkes were the slaues of the Diuells adding these verses Non audet stigius daemon tentare quod audet Effraevis Monachus plenaque fraudi anus that is to say The verie Diuell Dares not vndergoe What lawlesse Monke and craftie hugge wil doe Pelagius the first ordained that Clerkes should daily read houres which they cal of seuen houres long Gregorie the first commanded them to performe their seruice not by singing but by teaching and preaching publickely Calixtus saith that it is not lawfull to beleeue otherwise then the Church of Rome doth Pope Iulian contradicted it Boniface commanded to celebrate the Iubilie euerie hundereth yeere whereas Clement the sixt hath reduced shortened it to the fiftiâ—h yeere Boniface the ninth to the three and thirtieth And Sixtus the fourh to the 25. and Hadrian and Leo the third gaue authoritie to the Emperour Charles to chose the Popes But Stephen the fourth and Hadrian the fourth and Sergius the second haue ascribed the sayd authoritie to the Ecclesiasticall persons to the Magistrate and to the people of Rome And Alexander the second did only permit it to the Cardinalls Finally the Whore Matilda chose to bee Popes Victor the third and Vrbane the second As also the Harlet Theodora elected Iohn the eleuenth Ficinensis lib. 1. cap. 3. Popes lay-men ignorant or vnlearned the Strumpet Marozia Sergius the third Antheras ordained that none should be chosen Pope who had not first beene Bishop Contrariwise to which decree Constantine the second and Benedict the eight were Lay persons Benedict the ninth and Iohn the second were altogether ignorant and vnlearned Can. omnibus vtriusque Gregorie the first did forbid to eate flesh milke Cheese Butter Egges on fasting dayes Eleutherius ordained contrarily that no meate should superstitiously bee refused Innocent the third brought in Auricular confession Nectarius Patriarch of Constantinople on the other-side did abrogate it because that vnder coulour of confession an Adulterie was committed Honorius the third instituted the eliuation De conse dist 1. can vata dist 96. can vbi nom lifting vp of the bread in the Masse Gregorie the ninth that a little bell should be rung at the same Instant And Innocent the fourth that at the very instant men should fall on their knees Zephirin brought in Challices of glasse instead of wodden ones And Vrban Chalices or Cuppes of gold instead of glasse Nicholas the first excluded from the Counsell Emp. as being lay persons One the other-side Marcellus Damasus and Iulius permitted them to assist and be present at Councels Plat devitis Pontifi Stephen abolished openly the decrees of Constantine the second Stephen the sixt likewise reiected the decrees of Formosus Romanus the first disanulled the decrees of Stephen the sixt and Theodorus those of Romanus and Damasus those of Liberius and Paul the second those of Pius the second Behold say the Reformed the Traditions Alphon. con haeres lib. 1. cap. 4. Here. Marcel Eckine Iohan Gerson decrees and Canons which the Papists would attribute to the Apostles Behold the Christian Religion which the Popes of Rome boast to haue preserued and continued so sincere and pure without saying any thing of the most manifest heresies of the Popes that is to say that Pope Honorius was a Monothelite that Liberius was an Arrian that Marcellinus sacrificed to the Idols of the Pagans that Anastatius was a Photrinian and Iohn the 22. held opinion that soules perished and died before the day of Iudgement Sacriledge the fourth cause of refusall The fourth cause and reason why the Reformed Christians will not consent to receiue the Popes for their Iudges is their Simonie The fourth reason For it is verie cleare and manifest that the Popes gather together more gold and siluer by Annates first fruites or vacanties by presentations resignations in fauour recommendations dispensations for age and regularity of bodily infirmities by graces or fauours expectatiue reuolutions benefices vacant exemptions of visitations creations of notarâ—â—s and protonotaries Apostolike for non obstantes for Indulgences to sculer Priests for reuocations for tolleration and suffering of Concubines and for diuers such like chaffers then all the Romane Monarches euer could collect or rayse from all the quarters of the world during the time that the Romane Monarchie was in most flourishing estate There is extant at this day a complaint in writing of the Kingdome of France The complaint of the Kingdome of France touching the Popes Simonie that the Popes had wont yeerely to draw out of the Realme only about eight and twentie tunnes of gold Diuers other such like complaints of kings may be readily found out yea of Clerkes themselues and of other great Ecclesiasticall persons all which accuse verie greatly the Simonie of Popes And how true all it afore-said is it manifestly appeareth by the
the Popes seate crying Come wretched creature to the Iudgement of God So that the next day the Pope was found dead vpon his bed all his body being blacke and blew as if he had beene beaten and brused with blowes of a cudgell Nicholas the third died suddenly being stroken with an Apoplexie Leo the tenth died laughing and drinking roundly Clement the eight hauing conspired with Francis king of France against the Emperour Charles the fift was afterwards imprisoned by the Captaines of the Emperour and derided after a strange fashion and after they had pilled or sacked the Citie of Rome he was restored to his pontificall authoritie but finally was stifled or smothered with certaine Cardinals by the smoke of certaine Torches and waxen lights Hitherto haue we vnderstood the courses reasons wherfore the Reformed Christians will not accept the Popes for there Iudges in matter of religion For they say in the first place that it is repugnant to all lawes and rights both deuine and humane that in this cause or sute Popes should be both accusers and Iudges And that which is more according to the common Iudgment and opinion of the Canonists the Pope alone cannot pronounce sentence vpon an heresie but must therein be Iudged also by others Adding farther herevnto so many wicked acts of the Popes whereof albeit they were not conuicted and condemned but onely accused yet so it is that they not only cannot be Iudges in religion but are also incapable of accusing the meanest person before they haue sufficiently purged and excused themselues of all the before mentioned enormities Finally for so much as this is agreeable to all naturall right and reason that is to say that in all affaires and consultations of importance euery thing be resolued vpon and concluded according to the opinion and sentence of the greater and principall part especially when the greater part is esteemed or considered not onely according to the number of persons but cheifly according to the nature worthines and importance of the whole affaire or matter and goodnesse of the cause And Considering that all the Realmes and nations heretofore mentioned which accuse the Popes doe largly extend and amount to the two principal parts of Christendome consequently there remayning for the Romane Catholikes but one of the principall parts of Christendome The Reformed conclude that they may with all right reason reiect the Popes as incompetent and vnlawfull Iudges wherefore say the Reformed Let the Popes of Rome first and foremost purge themselues of all the aforesaid abhominable acts and hainous villanies whereof they are accused or else if they cannot doe it let them forbeare to intrude themselues in quality or title of Iudges touching the differences of Religion Otherwise the Reformed say that they shal haue iust occasion to make that answere to Popes which was heretofore addressed or returned to Pope Iohn Bishop by the Greeke Churches the which Churches the Pope had written vnto then that he alone was the head of all the Churches and the onely and proper Vicar of Iesus Christ they answered him breefly in these termes The letter of 7. Churches to the Pope We firmely beleeue thy great authoritie ouer them that are subiect vnto thee wee cannot endure thy great pride and ambition wee cannot iustifie thy great couetousnes The diuel be with thee for God is with vs. The Reformed come now to declare wherefore and how farre forth they will not acknowledge the Councells nor admit them for their Iudge For they refuse them as they say Why the Coūcels are refused to be iudges in religion for diuers and sundrie weightie reasons And first of all they affirme that there are diuers Councels which haue grosly erred not onely in discipline and outward order but also in that which concerneth the honour of our Saviour Iesus Christ The 1. reason of refusall whence it hath come to passe that oftentimes Provinciall Synodes haue beene corrected and controuled by Generall Councels and Generall Councels by provinciall Secondly The 2. reason of refusall the principall and best Councels haue not alwayes treated of all the points and articles of Chrstian Faith but onely of certaine differences which were then most questioned Moreover it appeareth by Histories that even in the best golden ages the pride and ambition or the curiosity or impudence and indiscretion or else the dissolutenesse or evill carriage of certaine Bishops and Pastors hath beene such as it seemes that oft-times in the Councels and Synodes the Spirit of God did not governe but rather the vncleane spirit who then prevailed got the vpper hand In briefe we reade that in these last ages such Councels haue beene held as haue brought in and confirmed false doctrine and vnprofitable frivolous and hurtfull ceremonies and that not by arguments or reasons or by the authority of the Word of God but rather by strong force by way of Armes And to the end no man may think all this to be devised as a false and malicious accusation the Reformed affirme that they can plainely proue it by a briefe rehearsall and register of the Councels for who shall diligently search into ancient and moderne Histories shall finde this to bee true that even as following the ancient tradition of the house of Elias all the time of the continuance of this world is divided into thrise three thousand yeeres In like manner all the time from the first comming of Iesus Christ vntill his last comming at the day of iudgement may bee fitly distributed into three periods or parts in which also all Realmes and Principalities haue felt some alteration and change We finde also that in those three periodes Three periods or partitions of Time of the new Testament or partitions of time true Christian religion and the vniversall Church hath increased and decreased like the moone For vntill about 500. yeeres after the birth of Christ although that during the sayd time certaine differences or controversies did arise touching the person of the Sonne of God and other very important points of religion against Ebion Cerinthus and diverse other Heretiques yet the truth hath alwayes obtained the vpper hand And during those first fiue hundred yeeres the Church of Christ flourished being as it were in full moone For in this first period were held the Apostolicall Councels and afterwards all the foure Oecumenicall Councels that is to say vniuersall of the Primitiue Church And indeed the first of all those Oecumenicall and Generall was assembled or called at Nice by the Emperour Constantine the Great Con. Nice which confuted and condemned the wicked Heretique Arrius The second was assembled or held at Constantinople by the Emperour Theodosius Con. Const which disprooued and convinced the Macedonian Heretiques The third was assembled in Ephesus Con. Ephes by the Emperour Theodosius the second sonne of Arcadius which condemned the Heretique Nestorius The fourth was called and held in Chalcedon by
some others auerred and acknowledged it The Councell of Gelase decreed against Transubstantiation contrariwise that of Florence in the time of Victor the second and that of Lateran in the time of Innocent the third maintained ratified it Consider now well say the Reformed of what force and authoritie Councels can be and how litle they consent and agree together So that for those and such like reasons the Reformed will not accept or acknowledge the Councels for Iudges of the differences in Religion but they wil admit them for witnesses deposed in this action or sute so far forth as their testimonies agree with the publike Letters Patents or words of the testament and with the words and meaning and intention of God our Soueraigne testator As also S. Austine aduiseth vs verie well that is to say that in differences of the Church we must neither follow the authoritie of the Councell of Ephesus nor the Councell of Arminium seeing we are not therevnto obliged but rather that by the authoritie and force of the holy Scripture we should set and weigh cause against cause reason against reasoÌ„ Also that we ought to giue more credite to a Lay-man who speaketh the truth accoring to that which is coÌ„tained in holy Scripture then to a general Councel alledging falshoods coÌ„trary to the Scripture Here now further followeth the third kinde of Iudges that is to say the ancient Fathers The ancient Fathers cannot be Iudges in Religion which are also produced as Iudges of religion by them of the Church of Rome but they of the Reformed Church will not admit them absolutely for their Iudges For first of all say they that there are very false doctors that are very ancient and which is more ancient Fathers haue also confessed of themselues that they might all erre and bee deceived On the other side because that in the ages ensuing the false opinion and peruerse perswasion touching the invocation of Saints deceased the too great veneration or reuerencing of Martyres the allegoricall and too curious exposition of holy Scripture single life or abstinence from marriage Monkerie and Monasticall or retyred kind of life and the great number of ceremonies haue bin long since so deeply rooted that euen some learned Doctors haue not onely endeavoured to suppresse the aforesayd errors but contrariwise haue rather vpheld them partly thorow couetousnesse partly of ambition The faults errors of the Fathers partly also of set subtle purpose The which the Reformed say they can plainely proue by diuerse and sundry examples but they suppose that those ensuing will satisfie for this purpose All Christians acknowledge in the first place Tertullian for a good ancient Father and an vncorrupt and Orthodoxe Doctor Tertullian so farre forth that he confuted by the written word of God the Heretiques Marcion and Praxias both which denied the divine and humane nature of Iesus Christ but for so much that he maintaineth the error of the Chilliasts and disalloweth of second mariages all Christians must confesse he erred Cipryan Cyprian held very true opinions of the holy Trinity of the Baptisme of little children and of the right vsage of the holy Supper yet herein also hath he failed that is to say That hee holdeth that such should bee baptized againe as were formerly baptized with Heretiques that hee too excessiuely praiseth single life and abstaining from marriage Ambrose Saint Ambrose hath written diverse godly bookes of the holy Trinity and of the doctrine of Iustification but the subborned or supposed books in our time published vnder his name are refused by the Reformed Hierome Hierome hath greatly edified the Christian Church by his writings wherein hee teacheth that the true regeneration or renewing of man proceedeth not from the power and naturall faculties of free-will but hee greatly over-shoots denies himselfe when he so much disesteemes and disgraceth the state of marriage as to pronounce her a whore that after her first marriage marrieth againe Augustine Saint Augustine being the most vncorrupt Doctor of all the ancient Fathers hath in truth done great service to the Church of Iesus Christ when hee fundamentally by the Word of God confuted the Arrians the Manicheans the Donatists and the Pelagians but for so much as manet hoc that children should receiue the Lords Supper herein hee did not sufficiently consult with the Word of God Saint Gregorie held a good opinion Gregorie in saying that hee was Antichrist who caused himselfe to be called supreame and vniversall Bishop yet did hee greatly erre in forbidding and infringing the lawfull marriage of Pastors and Ministers of Gods Word when he thus writeth That it is by no meanes lawfull to renounce or giue ouer a monasticall life and when hee is so carried away with apparitions spirits and visions that hee is absolutely repugnant to the Word of God Furthermore how say the Reformed can we simply accept of the ancient Fathers fully and wholly for our Iudges Sentences and testimonies of the Fathers contrary to the doctrine of the Church of Rome Ambrosius considering that our accusers the Popes themselues doe not allow and admit all the sentences testimonies of the ancient Fathers S. Ambrose saith that for honesty sake and for seemly respect vnto the dead they should be suffred to remain at rest in their graues Gelasius l. 1. de Aba in Con. Re. Gelasius saith that the substance or essence of Bread Wine in the holy Supper remaineth inseparable even as in our Saviour Christ the humane nature abideth vnited with his owne nature Aug. l. 2. per. morit cap. vlt. Saint Augustine saith that it is presumption to conclude or determine any thing on any side in divine things which are obscure without cleere and manifest testimonies of holy Scripture Calix dist 6. de Con. Calixtus distributed the Sacrament of the holy Supper to all the Church and debarred from it dissolute persons and excommunicated all them which being present in the assemblie received not for all that the supper of the Lord. Cyp. l. 1 epist 2. Saint Cyprian sayd that the blood of the Lord ought not to bee denyed to Christians for the confession whereof they are bound to shead their blood Apollonâ—us taxed MintaÌ„us with this heresie among others Apol eccl hist lib. 5 cap. 22. to haue beene the first that had instituted certaine lawes and ordinances concerning fasting Paph hist lib. 2. cap 14. Paphnutius maintained that marriage should not bee forbidden to Priests or Pastors of the Church declaring that the company with a mans owne wife is chastitie Cyp. l. 1 epist 3. Saint Cyprian affirmeth that the Lord Iesus alone is to be hearkened vnto concerning whom it is pronounced or commanded heare him Also that we must not regard what they which haue beene before vs haue said or done but what Christ who is before all hath commanded S. Augustine saith that the Christian Church
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
and title but the first hath true effect of succession without which succession is but a bare following of one thing after another when the disease is said to succeed or follow after health darknes after light tempests after calme folly and rashnesse after wisedome and prudence lees or dregs after wine or beere Hitherto continue the words of Nazianzen Also as we say that Nero succeeded Augustus and Cambyses Cyrus Considering then that the succession of the Propheticall and Apostolicall doctrine hath long since ceased in the Church of Rome the Reformed conclude that the ordinarie succession of the Popes of Rome and of the Bishops of the Romane Church is not sufficient to establish true religion When the succession of doctrine ceased in the Romane Church nor in any sort thereof to determine But it may be they of the Romane Church will demand of the Reformed Christians at what time and vnder what Pope the succession of true doctrine was interrupted changed and altered To which the Reformed answer that the Popes and Bishops of Rome must be distinguished and divided into three ranks or sorts For first all the Reformed deny not The first ranke of Romane Bishops but that from Linus to Melchiades the first Bishoppes of Rome being thirty and one in number were faithfull Pastors of the Church of Christ who laboured in the vineyard and harvest of the Lord even vnto death and therefore they may rightly be called starres remayning in the right hand of our Lord Iesus Christ but from Sylvester the first The second sort of Popes to Sabian the Thuscan thirty three in number they say the Reformed were but Bishops with Miters which albeit they were not the worst did notwithstanding by their traditions and decrees prepare the state and throne for the great Antichrist All the other Popes from him vnto the Pope at this present The third sort of Popes are called and held by the Reformed for Antichrists in such sort notwithstanding as that the first of those Popes vnto twenty and nine after Boniface the fift and Leo the fourth are accounted to be in the kingdome of the great Beast the other thirty and one Popes ensuing from Iohn the eight vnto Iohn the seuenteenth are registred and recounted in the kingdome of the great Whore Apoc. 17. and the other nine and thirty Popes succeding vnto Celestine the fourth Apoc. 17. Apoc. 20. Apoc 9. belong to the kingdome of the great Dragon and all the last Popes from Innocent the fourth vnto the present Pope which exceedeth the number of fiftie are enrowled or numbred in the kingdome of Grashoppers according to the ancient prophesie which the Lord hath vouchsafed to reveale vnto vs concerning the kingdome of Antichrist Beholde how plainely it appeareth say the Reformed that the personall succession of Bishops is of very smal importance and authority to decide the difference of religion The consent and accord in the outward service cannot be a marke of true religion But yet say they of the Roman Church cannot the vnion good agreement and consent in publique doctrine and outward service demonstrate which is the true Catholique Church To which the Reformed reply that if bare consent and accord in outward service could performe so much that then neither the Iewes nor the Turkes nor any other Heretiques Pagans and Infidels could bee excluded from the Catholique Church for as much as experience in all times doth sufficiently proue them marvelously to agree and to be of one iudgement and consent in their perverse heresies and false errors whereas contrariwise wee see often-times great and excellent Orthodoxe Doctors Dissention of diverse excellent Doctors Act. 15. to haue had sharpe and bitter dissention and contention one with the other Betweene Paul and Barnabas such strife was stirred and kindled that one departed from the other euen so Peter Alexandrine and Melitus did striue and contend each against other as also Epiphanius and Saint Crysostome Soz. l. 1 c. 16. Socr. l. 4. c. 32. Orig. con Cels lib. 7. Srom. 7. Saint Ierome and Saint Augustine and Ruffin likewise Ciril Iohn of Antioch and Theodoret. Yea pagan Infidels haue often vpbraided and reproched Christians for their disagreement and disunion Whence it appeareth more cleere then the Sun at noone-day say the Reformed that as externall agreement or the onely vnion and consent in the outward service of God cannot decide or determine of the truth of religion so on the contrary part also every kinde of dissenting and partaking is not by and by a token or marke of false religion Yet with this proviso or caution that the foundation of the truth be not subverted by the debate and difference in the dissention That the most ancient custom is not a marke of the true Church Shall it be then the cōmon publike custom of diverse ages that can shew vs where we must seeke and find the true Church The Reformed answer that as the eternall God hath expresly forbidden the faithfull to permit and suffer his eternal and divine truth in any sort to be impayred defaced or diminished either because of time or proscription of many yeeres or by any custome bee it never so ancient◠or by any conspiring and generall assent whatsoever yea although it were of the whole world So that wee see that the good Patriarch Noe with all his familie Gen. 7. Heb. 11. although hee saw all men to conspire and consent together in impiety and dissolute life it being growne to a custome in certaine ages afore-going hee notwithstanding did rather embrace with those of his familie divine doctrine then consent with all other to the impiety and prophanation of the whole world Must it then bee the Church that ought to suppresse and compound all these grear controversies in religion The Reformed say that first and foremost we must learne well to distinguish the true Church from the false Synagogue and the assembly of the vngodly That the only written Word of God should be Iudge of religion which cannot be effected by any other meanes then by the only written Word of God Must then the holy Scripture be full and sole or competent Iudge of the difference and state depending betweene these disagreeing and divided inheritors The Reformed Christians are altogether of this opinion and thereupon are fully resolved For indeed they maintaine and certainely shew with S. Austine S. Ciprian and diuers other very ancient fathers and Orthodox doctors that the things which are necessarie to the saluation of the faithfull and children of God Luk. 16. Io. 4. Io. 6. Io. 15. Act. 28. Pro. 30. 2 Tim. 3. Esa 8. are all exactly contained in the written word of God which is commonly called the holy Scripture For Saint Austine verie well saith Aug. tract in Iohan. ca. 11. Chrysost hom 41. c. 22. in Ioh. It is only to the bookes of holy Scripture now called Canonicall that wee must
was so subdued and opposed by falshood that she could in a manner no where shew or manifest her selfe All this notwithstanding hence it followes not That the Church of Iesus Christ was never wanting that the Church either hath been at sometime abolished or extinguished and quite smoothered or that the Reformed doe contend and striue against the true Church For the Church of Christ hath ever subsisted beene and continued and shall endure so long time as the Lord Iesus Christ shall raigne vnder the sure protection and safegard of whom it is secured and defended howbeit notwithstanding the outward forme is not alwayes alike visible and apparent So that the Reformed maintaine that they impugne or go not against the true Church in any sort but together with the same they call vpon adore with perfect vnion one selfesame God belieue in one alone Iesus Christ who hath bin in all times called vpon worshipped by all the faithfull children of God But the Reformed Christians protest on the other side that they are separated from that Synagogue or Assembly which hath not retained or preserued true faith and religion but aduanced humane traditions aboue divine Oracles which would lay vpon mens consciences burdens insupportable which hath attempted imperiously to beare sway ouer their faith forbidden and hindered the pure preaching of the Word of God and the due and rightfull administration of the Sacraments which is accustomed yeerely to excommunicate them together with all the Christian Churches of Africke Egypt Syria Asia and Greece which persecuteth religious people and such as feare God which will not admit or allow of any reformation which corrupteth and blemisheth things necessary in the Christian Church which hath made necessary things indifferent and corrupted Lawes which hath tyed the Catholique or vniversall Church to one City Orbem in Vrbe briefly which is stained and defiled with all kinde of sinnes and iniquities By reason whereof the Reformed againe protest that they haue beene inforced to forsake this Assembly to obey the commandement of God and that they ought not to pollute nor charge their consciences with the false Romish doctrine lest they be made partakers of the iust and fearfull punishments of God which may befall the same They of the Romane Church for a finall conclusion demande hereupon Where the true Church hath beene so long hidden where the Church hath beene so long hidden For if the Church of Rome say they hath not beene the true Catholique Church must wee not necessarily condemne all those which hitherto haue lived vnder the Popedome The Reformed make answere that there haue been found in all times Christians as well in the Eastern Christian Churches as also in the Westerne vnder the Popes iurisdiction which Christians haue reiected those Popish abuses and corruptions and which is more hath sometimes encountred them both with liuely voyce and word of mouth In Regist lib. 4. cap. 82. Ad Iohan. Ep. Constan Epist 35. ad Maurit Impera Greg. Mag. and by their bookes and writings for not to speake of the ancient Fathers and of the Primitiue Church which the Reformed declare to haue beene wholly of one accord and consent with them in all the Articles of the true Faith and Christian Religion they can also plainely shew that there haue beene many in these last ages which haue consented to the reformation of Religion For albeit that Gregorie the Great maintained some errours yet heerein hee held a good and sound opinion that hee is Antichrist who suffereth himselfe to bee called soveraigne or vniversall Bishop Everardus Salisburg Everard Bishop of Salisberch proved in an eloquent Oration which hee made at the Councell of Regensberch that the Popes were Antichrists and that Pope Hildebrand layde the foundation of this domination or soveraignty of Antichrist Ioachim Calaber Francis Petr. more then 800. yeares agoe Ioachim Calaber at the same time did often call the Popes Antichrist Francis Petrarch in his writings especially in his twentith Epistle hath very sharply enveighed against the Popes Arnulphus Arnulph Bishop of Orleance openly at the Coūcell of Rhemes called the Popes Antichrist Bernardus Saint Bernard in the yeere M. did challenge encounter the Popes as servants of Antichrist At the same time Michael Centenas affirmed the Popes to be Antichrist Ierome Sauanorola borne in Ferrara Hieronymus Sauanorola preached throughout all Italy that the Popes were Antichrists also that their doctrine were prophane for which he was burned at Florence by the commandement of Pope Alexander the sixt Thomas Reiden did absolutely contemne and reiect the Popedome Thomas Reiden and was therefore also burned vnder Pope Eugenius the fourth Laurentius Valla about an hundred yeeres past Laurentius Val. called Rome Babylon and the Pope Antichrist hee further said that the donation of Constantine was forged by the Popes themselues in such sort that hee opposed himselfe earnestly against the Popes by reason whereof being exciled he was very honourably receiued by the King of Naples Iohn Wickliffe did stoutly and worthily impugne and resist the Popedome in England Iohann Wickilf who was shortly after seconded by Iohn Hus Iohannes Hus. Hieron Prague and Ierome of Prague both which were imprisoned at the Councell of Constance and there were also burned for the profession of true religion So that finally an hundred yeeres after followed Martin Luther who more plainely expounded and layd open the true religion and openly encountred with the Popedome Now the principall Potentates of Christendome haue endeavoured in diverse sorts and manners to hinder and restraine the great multitude of them that haue imbraced or followed this doctrine Diuers examinations of Luthers doctrine For the Emperour Maximilian at Ausbureg in the yeere 1518. and Charles the fifth and Ferdinand with divers other Kings and Princes first of all the yeere 1520. at Wormes next the yeere 1523. at Noremberch afterwards the yeere 1529. at Spires after that the yeere 1530. at Auspurge againe and finally the yeere 1532. at Regensburge and the yeere 1540. at Hagenau All these Potentates aforesayd say the Reformed at these sundry times haue in part thēselues heard the remonstrance declaration of Luther made with his owne mouth in part caused his doctrine to bee examined by their owne Doctors But afterwards when they perceived that by all their banishment imprisonments and by all the fire and gibbets they could bring nothing to passe They were at length constrained to follow the counsell of Gamaliel The counsell of Gamaliel Act 5. who advised the Iewes to permit the Apostles to preach For if their worke were of men it would quickly come to naught but if it were of Goa they could not ouerthrow it Let every man then in like manner conclude or resolue of the religion of the Reformed Church In the meane while yee Kings Princes and all yee Inhabitants of the earth who desire to obtaine eternall salvation bee wise and well advised Serue the Lord with feare and reioyce in him with trembling Kisse the Sonne lest hee be angry and yee perish from the way When his wrath is kindled but a little blessed are all they that put their trust in him FINIS
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 â— 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
Marcion and refuted and convinced the Heretique Eutyches The Reformed protest Con. Chal. that they will most willingly allow of the foure Creeds and Confessions of Faith ordayned by those foure Generall Councels as faithfull expositions of Christian religion for so much as they be grounded vpon the word of God But in the 500 yeers ensuing The second period of 500. yeeres falshood so strugled and encountered with the truth that so soon as man began by little and little to decline from the true and right rule of holy Scripture there did forthwith spring vp diverse plants of false doctrine and of hurtfull ceremonies which more and more encreased for albeit indeede in the fift Generall Councell called by the Emperour Iustinian in Constantinople 5. Con. Gen. all they were refuted which maintained that the bodie of our Lord Iesus Christ was of immortall and incorruptible nature Also howbeit that at the sixt generall Councell which was celebrated and held in the same place by the authority of Constantine the fifth the Heretiques Monotholites were convinced and condemned So it is that afterwards and almost all the Councels ensuing propounded and agreed vpon things altogether vnprofitable or for the most repugnant to the expresse word of God For in the seventh generall Councell which was first assembled by the Empresse of Constantinople and from thence removed to Nice it was held good and decreed that Images should be honoured and adored the which was not delt in or determined by the authority of the word of God but rather by the force of a mightie army for that purpose procured and called from Thracia The eight generall Councell was held in Constantinople vnder the raigne of the Emperor Basilius where Pope Adrian by his Legates commanded to acknowledge the Church of Rome for the head of all other Churches and that all lay and secular persons should be excluded from all election of Clerkes or persons Ecclesiastical so that thereupon so great debate and contention did arise betweene the Greeke and Latin Churches concerning the primacy or chiefe so that the controversie is not at this day altogether determined and pacified The 3. period of 500. yeeres The other fiue hundred yeeres next following such Councels and Synodes were held as decreed almost nothing which was good but rather pernicious doctrine was therein confirmed and established For proofe whereof say the Reformed no more needs to bee done but only to produce one Counsell of euery age before mentioned In the Councell or Synod of Maience 1049. at which both the Emperour and the Pope were present together with an hundreth and thirtie Bishops the point touching the forbidding of marriage to Priests was discussed In the Councell of Brixia which was assembled by the Emperour Henry Gregory the seuenth was deposed from the papall seate 1080. by reason of his blasphemies and villanies aboue mentioned In the Councell of Pauiaohen when the Emp. Fredericke would haue had the election of the Popes reformed a debate or strife of 20. 1160. yeeres continuance was stirred vp kindled which endured vntill the Pope had troden on the necke of the Emperour in the Citie of Venice In the Councell of Lions 1243. Innocent the fourth made a decree against the Emperour Henry the second and granted to the Cardinals power and leaue to weare red hats and to ride on horsebacke In the Synode of Vienna in France 1311. Clement the fift solemnely pronounced his Clementines and albeit that afterwards lying on his death-bed he commanded they should be burned because he wel perceiued them to confirme diuers errors apt to entrappe or ensnare mens consciences This notwithstanding his successor Iohn the twentie three 1414. did againe appeare and ratifie the sayd Clementines The Emperour Sigismund caused a generall Councell to be summoned at Constance wherein Pope Iohn the twentie three was dismissed of the papall seate and Iohn Husse Hierome of Prage were condemned burned because they had embraced and followed the doctrine of Iohn Wicliffe an Englishman who among diuers other points of good doctrine taught that the Supper of the Lord ought to be distributed to the people vnder both kinds without the imagination and dreame of Transubstantiation In the time of the said Sigismund there was also a Councell held at Basil where it was decreed that Popes should be subiect to Councels and because this decree did greatly displease Pope Eugenius he caused the said Councell to be remoued to Bolona and from thence to Ferrara and from thence againe to Florence Finally Iulius the second assembled called the Councell of Laterane and Pope Paul the third the Councell of Trent but for so much as the proceedings in those Councels were not according to the rules prescribed in the word of God The Reformed mainetaine that they are not any way obliged or tied to their decrees So by that which is before alledged it manifestly appeareth say the Reformed what kind of Councells and Sinods haue beene held in those last ages by them of the Romane Church Now concerning the diuersitie of repugnances of Councells it is also easily to be discouered Repugnances of Councells For the Councell of Chalcedon condemned Eutiches but the Councell of Ephesus did absolue and acquite him The Councell of Nice condemned Arrius but the Councells of Saricea Smernia and Millan maintained vpheld him Dist 32. Con. praeter host The Councell of Numidia where Saint Cyprian was president would haue all those rebaptized which were baptized by Heretikes which the Councell of Carthage did absolutely forbid Dist 4. de Cons. con Non. host The Councell of Ephesus which was held in the time of Pope Celestine did permit to communicate vnder both kinds Dist 15. de Cons but that of Constance in the time of Iohn the twenty three and that of Lateran did rigorously forbid it The Councell of Chalaus did ratifie offerings for the dead that of Carthage reiected them The Councell of Ancyra of Nice of Gangrae of Coletan and of Elibere did all consent to the marriage of Priests and other Ecclesiasticall persons but the Councells of Nercesaria and of Chalcedon and of Agatha and diuers other Councels did secretly forbid the same The Councell of Toletua allowed Priests to keepe Concubines but the Councell of Carthage and that of Basill in the time of Eugenius the fourth did sharply forbid it The Councell of Pope Alexander did forbid to heare Masse by a Priest that kept a Concubine which Lucius the third did permit The Councell of Gangrets condemned all them that ordained or commanded new traditions to the people the which that of Constantinople did allow Dist 34. The Councell of Tolete con 2. and of Libere con 36. did reiect Images but that of Nice the second and diuers others did admit them What would yee more The Councell of Arminium denied the primacie of the Pope of Rome but that of Chalcedon the sixt and
attribute and giue this honour and reuerence firmely to beleeue that none of their authors haue tripped or erred in their writings But concerning other writers and authors we reade them in such manner that although they haue beene verie holy and Godly and of much knowledge yet so it is that wee hold not what they haue written for true only because they taught this or that but because they haue beene able to perswade and to make vs vnderstand it so to be either by those Canonicall writings or by some other reasons which in substance agree with the truth and word of God So that wee owe this onely to the Canonicall Bookes as Saint Austine saith elswhere that is to submit our selues to them without any contradiction Lib. de na gra cap. 6. Con. Faust lib. cap. 5. ad Oros cap. 11. ad Pan. ad Fortu. lib. 2. Con. Moreouer it may be lawfull to refuse any other writtings and to varie from them in opinion but all persons must yeeld consent to the Canonicall writings be he Laicke be he Priest be he King be he Emperour let him giue heede and attention to the holy Scripture for in the whole world nothing can be found so holy and so necessarie as the holy Scripture Crescon gram cap. 32. Ad Vnam Don Epst 4.8 What I pray you can be found or met with all more cleare and euident then all those excellent testimonies and sentences of Saint Austine And in truth say the Reformed if we could once come to this point that God himselfe might be acknowledged to be Iudge of all differences in Religion and that by his voice which clearely soundeth and vttereth it selfe in the writings of the Prophets and Apostles we would not refuse likewise to accept and allow the Councells Fathers and Miracles and such like for deposed witnesses in this cause or action Prouided alwaies that first of all distinction be discreetly and considerately made between the true Church which is the assembly of Iesus Christ and the Sinagogue and assembly of Sathan betweene the auncient fathers and Orthodoxe doctors worthy of creedit and Heretikes betweene the lawfull Councels and Synods and Tirannicall Councels Sinods betweene the true writings of Orthodoxe men and bastard bookes or suborned writings betweene true miracles and and counterfeit ones betweene rightfull succession of true Doctrine and the disguised succession of persons betweene true consent and holy Vnion and peruerse and obstinate complotting and agreement in opinion Briefly betweene the true Traditions of the Apostles and the false glosses or expositions of men Herevnto replie they of the Romish Church and demand how all this can be effected by the written word of God seeing that in like manner all Heretikes defend arme or strengthen themselues with this written word of God The Reformed answere How the Scripture may be iudge albeit all Heritekes abuse it that Heretikes cannot more conueniently and fitly be confuted and conuinced which abuse this holy Scripture then by the same written word of God the which only and alone can suppresse and determine all controuersies in religion Ad Cresum lib. 2. cap. 31. for as Saint Austine verie well saith we must by no meanes Iudge or controule the bookes of the Prophets and Apostles but we ought rather according to those bookes to Iudge of all other bookes of Religious professors or of Infidels Euen so we see that our Sauiour Iesus Christ confuted and confounded by the holy Scripture Mat. 12. 4. the Scribes Pharises and Sadduces yea Sathan himselfe all which abused the Scriptures So likewise Saint Stephen conuinced the Iewes and Philip conuerted the Eunuch of Queene Candace by the holy Scriptures Act. 6.7 In like manner did the Apostles confirme the doctrine of the Gospell by the writings of the Prophets And the Iewes of Beraea compared the Preaching and doctrine of the Apostle S. Paul with the doctrine of the Prophets by this meanes trying whether it agreed with the writings of the Prophets In summe after the same manner the Councell of Nice condemned the Heretike Arrius that of Constantinople the Heretike Macedonius that of Ephesus Nestorius that of Chalcedon Eutiches that is to say by the onely word of God Even as Saint Augustine also convinced the Heretique Pelagius Aug. de con sen Epist 163. lib 3. Con ca. 6. Sozom. l. 1. c. 3. and Tertullian the Heretique Drapeas Briefly all the other faithfull Doctors haue so resisted that is by the holy Scripture all Heretiques These are the very words of Saint Austen lib 2 cap 32. contr Cresc Wherefore as Saint Augustine very well saith Let no man in disputations presumptuously obiect or oppose against vs the writings of the ancient Fathers or Councels for we hold them not in themselues Canonicall but doe examine them by the Canonicall writings and whatsoever agreeth with the authority and excellency of the holy Scripture wee accept of with commendation but that which accordeth not therewith wee reiect it with their leaue and consent That the Scripture is neither hard nor obscure If they of the Romane Church reply that the holy Scripture is obscure and hard to be vnderstood Saint Augustine answereth them that wee more certainely wade or passe through the holy Scripture then through Traditions For when we will diligently search into it being darkened with some obscure words nothing wil ensue that can breed any difficulty or if there doe arise any difference or doubtfulnesse it must be at length cleared and decided by sundry more plaine testimonies of the same Scripture And indeed as the same ancient Father saith the holy Ghost hath so tempered and composed the Scripture that whatsoever seemeth obscure in one passage is more cleerly expounded in some other Wherefore the Reformed conclude for all the reasons afore-saide that this is the only meanes powerfull to satisfie and appease those two pretending or contending parties that is to say if endeavour be vsed to suppresse and decide by the pure Word of God the controversies aboue mentioned adiudging that alone to bee the true religion and Catholike Church which agreeth fully and wholy with the Word of God rightly expounded and vnderstood according to the same Word of God and the Analogie of the Articles of the Christian Faith The exception of the Church of Rome They of the Romane Church pondering these reasons of the Reformed Christians doe protest that albeit indeed they well perceiue the religion of the Reformed not much to decline from the written Word of God and if it wholly accord with the the same that yet they would not hold and pronounce the same Reformed religion to be good because say they the sayd Reformed religion was first set on foot and published by Heretikes and Doctors that were not sent by God nor had a lawfull calling and who were innovators and new devisors in religion The answer of the Reformed The Reformed Christians doe earnestly entreat