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
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
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
that they of the Romane Church would not accuse them of such faults that is to say of heresie vnlawfull calling and innovation or bringing in of novelties but rather perceiving their religion to consent and accord with the truth of God contained in the writings of the Prophets and Apostles that they would imbrace the Reformed religion For first of all the Reformed Christians complaine very much of the wrong that is offered them in acvsing their religion of heresie Lib. 2. cap. de Har. 2. Man Ioan. Auent lib. 3. Annal. because they can proue that such are not Heretiques as in some points dissent from the opinion of the Romane Church neither they which maintain that there are Antipodes Antipodes are they which tread against our feet Glos dist 10. ca. Mul. dist 2. Euseb l. 5 c 26. Lib. confes fol. 274. 6. 4. Ar. Flor. hist par 3. cap. 13. as Pope Zacharie did thinke nor all they which will not obey all the commandements and ordinances of the Pope as the Canonists haue determined nor they which giue not consent to the celebrating of Easter as Pope Victor appointed neither they which beleeue not all the traditions which are instituted observed as good and godly by the Romane Church For then all such should be heretiques as beleeue not that Dominick wrought more miracles then our Lord Iesus Christ and all the Apostles Also that the said Dominick is greater then Ioh. Baptist Moreover that we must firmely beleeue all the Legends of Saint Francis Bernardine and other such like vnder paine and penaltie of being damned excommunicated and burned as Heretiques To conclude all those must not bee reputed Heretiques which beleeue not that all Emperours Kings and Magistrates and consequently all humane creatures are subiect to the power and to the outward sword of the Popes But the Reformed Christians esteeme them to be Heretiques Who ought to be held for Heretiques First of all which bring into the Church of Christ such a doctrine as is repugnant to the Analogie and rule of Faith briefly contained in the Apostles Creede Secondly such as turne aside from the true Catholique Church that is to say vniversall which retaines the pure doctrine of God And finally such as beeing often and seriously admonished doe notwithstanding absolutely persevere in their errors for which they haue beene many times reprehended and condemned The protestation of the Reformed Church The Reformed now protest that they haue not declined or gone astray one whit from the Analogie and rule of Christian Faith and confession of the faithfull nor from the foure most ancient generall Councels that is to say of Nice of Constantinople of Ephesus and of Chalcedon nor from the Creed of Saint Athanasius nor finally from any part of the Word of God They further protest that they were never lawfully cited in due and rightfull forme and manner or condemned by competent Iudges nor convinced of any errors but rather that they alwayes either rendred a reason and made confession of their Faith or have appealed publiquely to a generall free Councell of all Christendome For touching the Councell of Trent That the Coūcell of Trent was not free that it was not free or open they can as they say cleerly proue by Histories in which it appeareth manifestly that Cervinus Polus and diuerse other Cardinals were excluded from this Councell as also Iaques Nacluaist Bishop of Clodiafossa Dominicke Withelme of Venice Paul Verger Bishop of Iustinopolis with certaine others and that onely because they were suspected somewhat to incline to the Reformed religion and for certaine reasons and speeches which they deliuered or vttered against the Popes Concerning the sending and calling of the Reformed Doctors which first did repugne or resist the Sea of Rome the Reformed affirme that they were called in part immediately that is to say they were called by God without any outward means and that God disposed their hearts enflaming them with a true zeale for the advancement of his glory and of the kingdome of his Sonne Iesus Christ In part also mediatly that is to say by outward meanes that is by the approving enccouragement and forwarding of Christian Princes Lords and Magistrates stirred vp by God for this purpose as also diverse Nations which with humble prayers praise the Lord for so great a grace and singular benefit of Reformation And this is not onely lawfull for Christian Princes and Magistrates to doe but they are bound and tyed vnto it by the duty of their Calling at all times when the outward and visible state of the Church requireth any reformation of errors which may haue crept into the Church by the malice or bad dealing and ignorance of the Pastors That is manifestly perceived say the Reformed as well by the expresse commandement of God in so many places of his Word as by all the notable examples of Ezekias Iosaphat Iosias and diuerse other religious Kings that feared God who in their time caused the service of God to be reformed which was corrupted with Idolatry and superstition as the holy History at large doth testifie Finally whereas they of the Romane Church accuse the Reformed religion of nouelty The doctrine of the Reformed is not new The Reformed Christians therevpon complaine that thereby great wrong is done vnto Gods truth because the Reformed plainely shew that they neither acknowledge nor make profession of any other doctrine then that by which Adam Seth Noe Abraham and all the other Patriarches and faithfull men haue beene saued and the which our Sauiour Iesus Christ his Apostles and the first six Counsels and the most ancient Fathers and Orthodoxe Doctors haue deliuered and set forth So that finally the diuel whilest the workmen did sleep hath filled the Lords field with so much darnell that the good corne can scarcely be discerned and perceaued For albeit our Lord God hath alwayes firmly decreed to maintain continue his Church yet his will is not that his Church should be alwaies a like flourishing and prosperous but like the moon he suffers it sometime to encrease sometimes to be in the waine or decrease Gen. 7. 1 King 19. Mat. 2. euen so we see that in the time of Noe there were but eight persons saued in the Arke from the waters of the flood It is also sayd that in the time of the Prophet Elias there were 7000. which embraced the true doctrine Likewise when the comming of Iesus Christ was expected the Church was so obscure and concealed that scarce one faithfull person seemed to be remaining How true doctrine was by little falsified In like manner after the happie birth of our Sauiour the Christian Church began to decline by little and little for the space of 1500 yeeres For in the first 500. yeeres falshood began to oppose and resist the truth In the other 500. yeeres ensuing truth began to giue place to falshood and at the length in the last 500. yeeres truth
THE CATHOLIQVE IVDGE 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. Pro. 17.15 Hee that iustifieth the wicked and he that condemneth the iust they both are an abhomination to the Lord. LONDON Printed by I. D. for Robert Mylbourne and are to be sold at his shop at the great South-doore of Pauls 1623. TO MONSIVER NICHOLAS MALAYR LORD OF TVT c. SIr The Authors Epistle more then twenty yeeres are past since lighting on the substance or matter of this present booke handled in Latin in forme of an Oration by the inducement of certain good Personages I was perswaded to reduce it into the forme of an Action or Suite at Lawe and to cause it to bee Printed in the Flemish tongue with hope that this small Treatise might conduce some-what towards the edifying of Christians And vnderstanding that diverse impressions haue beene sold in the Low-Countries Hereupon I at the last resolved to make it change language for the vse of our Churches and especially of the Churches in the Kingdome of France where are to be found these two formall complaining parties brought in as contending or pretending title in this cause of Religion that is to say they which make profession of the Romane Religion as accusers or Plaintiffes on the one part and they which make profession of the Reformed Religion as the accused or Defendants on the other part I assure my selfe that both the one and the other will herein finde occasion more seriously to consider of this so important businesse and debate yea and whosoever will not be wilfully blinde may easily here discerne how this suite or cause of Religion hath beene for many yeeres past wranglingly and cunningly pleaded by them that seeke for nothing else but to charge and burden their adverse partie with vniust and false accusations and reproches and to hinder the comming at length to a finall decision or determination God grant that even the most simple and ignorant may reade it heedfully and without preiudice or preiudging to the end they may seriously resolue to ioyne with the better party for the advancement of Gods glory of their saluation in our Sauior Iesus Christ For the rest Sir I haue presumed to dedicate vnto you the French edition of this religious suite or action concerning Religion hoping you will accept receiue and take it in as good part as I offer this my poore labour with a sincere affection especially because I vnderstand that you are much addicted to the reading of bookes which tend to the maintaining and defending of the doctrine of Iesus Christ Be pleased then I beseech you that I may here make vnto you some small publique acknowledgement and I humbly desire our good God to fit you with his especiall blessings most conducing and tending to his glory and your eternall salvation At Harlem about the end of Ianuary in the yeere of our Lord 1614. Your humble and most affectionate in service and dutie Iohn of the Crosse To the Christian Reader CHristian Reader whereas this little book containeth the principall controversies of Religion I thought good to adioyne hereto at the beginning a Catalogue of all the Authors whose testimonies are cited in diuers places of this Treatise to the end no man may thinke that the points or matter therein handled is onely the opinion of some small number of people and of late sprung vp but of many persons and in sundry times to the end also that every one diligently examining the sayd authors may satisfie and put himselfe out of all doubt So that neither the one nor the other party may haue iust reason to complaine of my partiality Reade heedfully and iudge vprightly A Register of the Authors titled in this Treatise for the better confirmation of the Truth A Augustinus Ambrosius Acatius Athanasius Andradius Antonius Florent Aeneas Silvius Albertus Cratzius Abbas Vrspergensis Augustinus Steuchius Arnobius Actius Zan. Agrippa Apollo Arnulphus Aucet Epis Arias Montanus B Bernardus Abbas clu Basilius Bonifacius Baldus Benna Cardinalis Beda Baronius Bernardus Mendoza C Chrysostome Cyrillus Clemens Alexandrinus Cyprianus Calixtus Clementis Clementinus Coletus Conformiatum Liber Concilium Trident. Coment Magist Pariseen Cuspimianus D Ducherius E Ecchius Evagrius Eutropius Extrauagants Eusebius Everard Archi. Salis Epiphanius Erasmus F Fellinus Francis Petrarch Flavius Blondus Fuccius G Gregorius Nazianzen Gelasius Gulielmus Budaeus Gerson Gregorius Magnus Gratianus Gabriel Biel. Grebelius G. Lilius Gallen-Annal H Hironimus Hulderius Huttenus Hesius Hermoadus Hieron Sauanarola Hiron Marius I Ieremius Iustinian Ius Canon Iason Ianus Pannon Iohannes Monlucius Iohan. de terra Cremata Iohan. Petrus Farra Iohan. Anarsimus Iohan. Iouianus Pontanus Iohan Functius Iohan Nouiamga L Lindanus Lombardus Laurentius Valla. Luitperandus Ficinencis Legenda Sanctorum M Marcilius Ficinus Mantuan Baptista Mabeus Marullus Matthaeus Parisiens Michael Centonas N Nicholaus Cusans Nauclerus O Orosius Origenes P Paphnutius Panormitan Paulus Weigerius Episcop Petrusius Soto Platina Petrus Premonstra Pighius Philippus Orcius Pautalion R Raphael Volaterranus Ruardus Tap. Ruffinus S Stella ventus Sabellicus Socrates Sigibertus Spiridion T Tertullianus Thomas Aquinus Theodoretus Trebellius Thomas Roden V Vincentius Valerius Anselmus Vicaelius Z Zezintus THE CATHOLIKE IVDGE All yee people and inhabitants of the world that loue the truth in sinceritie of heart be attentiue and giue eare for behold a great and most important cause is to be tried THE Soueraigne and Almightie God who is a most gracious Father of all his elect hath promised the Kingdome of Heauen to all true beleeuers euen as to his deere Children in his onely and well beloued Sonne And hath published and exhibited this his promise of the heauenly inheritance in the publike writings or records of the old and new Testament and hauing also sealed it with the Signet of the Sacraments he hath ouer and aboue deliuered and committed it into the hands of the inheritors Adioyning moreouer to the writings testimentarie certaine fatherly conditions which the heires of the same inheritance should be tied to performe and obserue But the Children are fallen into debate and they are deuided and seperated one from the other with great contestation The one of the parties acknowledgeth the Pope of Rome to be their visible head yea verily and the Lieftenant of the heauenly Testatour The other partie will not acknowledge the Pope of Rome to be such Euen thus they challendge and pretend right to the possession of
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
tipice dux normaque Minorum See lib. con Fo. 228. Col. 4.231 Col. 1. Sedes nobis perpetuò da regni caelorum that is to say Good Saint Francis head of Friers minors which of Iesus Christ art the true figure Cause vs to haue part of heauenly honours and life to obtaine that ever doth endure And the Iacobins are so bold as not onely to compare there Saint Dominicke with our Sauiour Iesus Christ See epist Flor. Aut. intust part 3. art 23. 24. but which is more in many thinges they placed him afore Iesus Christ The golden legends of the he-Saints and shee-Saints are all at this day printed which sufficiently set forth the fained miracles of one Stanislaus Adulbertus and of such other Saints And for so much as the Popes approue and allow such bookes yea and propound them to Christians to be held in equall honour and reuerence with the written word of God Aut. 23.27 fo 137. From thence also the Reformed Christians conclude that the Popes are prophane Tyranny the second cause of refusall The second reason for which the Reformed will not accept the Popes for their Iudges The second reason is that they haue vsurped dominion and soveraignty ouer the Church For first of all the Pope causeth himselfe to be stiled the Head the Spouse and Soveraigne Bishop of the Church Howbeit that title cannot properly appertaine to any person but Christ Iesus alone In the second place because that the Pope will beare rule and haue soueraignty over all the earth and all the Potentates of the earth Of the donation of Constantine For touching the donation of Constantine the Great by which they striue to confirme their dominion and rule besides that it hath beene heretofore sharpely questioned by Nicolaus Cusan Laurentius Valla Volaterranus Aeneas Silvius and diverse other very learned Authours the which notwithstanding haue not ceased to bee patrons and defenders of the Romane Sea The Reformed Christians maintaine that they can convince the sayd donation of falshood and vntruth by these reasons following Ten reasons by which it is proved that the donation of Constantine the Great is false and counterfeit First because none of the best and most approoved Authors either affirme or speake any thing of this donation of Constantine 2. Because that Eusebius and other ancient Historians testifie that the Emperor Constantine divided the three parts of the world to his three sonnes Socr. Theolo Evagr. Ruffin Okeb Beda Sozom. hist pan 2 Vol. lib. grn 3. 3. Because the Instruments and Decrees which touching the same were imprinted are very different and their stile no whit agreeing 4. That it is an absurd thing and likewise incredible that Saint Peter and Saint Paul should haue appeared to Constantine in his sleepe and that hee should haue adored them as gods 5. That hee was never infected with the Leprosie 6. That he was not baptized by Sylvester at Rome but by Eusebius in Nicomedia Alb. Krant in Sax lib. 2. ca. 1. Mansil indefens part cap. 11. 7. That it is a prophane kinde of speech to say that the hand of God was seene by Constantine 8. That he could not giue to the Pope a greater right then he had himselfe 9. That hee could not conferre or bestow vpon the Pope power or authority over the Patriarch of Constantinople the sayd title at that time being not built nor finished 10. And lastly Euseb de vita Constan Ruff. l. 1 c. 39. Viues l. 24. hist Beul de Con. Nue l. 8. c. 4. because such donations contained in the priviledges and grants made to the Popes which they haue received from the Emperour Constantine are the certaine markes of Antichrist Surely by all these reasons aforesayd it manifestly appeareth say the Reformed that such donation was never made to the popes by Constantine but that it hath beene forged and counterfeited by the Popes themselues And concerning the wordes of our Saviour Christ pronounced to Saint Peter and to all other Preachers Teachers of the word of God Aug in Io. tract 10 12. de ver dom Ser. 20. Cyril in Dial. de Trin. lib 4. Ambr. Epist ad Ephes cap. 2. saying Feed my sheepe this sentence and speech doth not import or signifie a politique and outward dominion or authority but onely the ministery of the Gospell For in another place our Lord Iesus Christ taxeth the ambition of the Apostles for that some would beare rule and haue dominion over other some and for that vpon this occasion they entred into consultation Chrys hom 55. in Math. Ber. Epist 230. Mat. 20.25 Dist 4. ca. multi quicunque cap. 1. Sedis dist 99. si quis 7. Der. de por The Kings of the Nations saith Iesus Christ beare rule over them but it should not bee so among you yea and the very Canons haue expresly forbidden that the Bishop of Rome should be called Soveraigne Bishop or vniversall head of the Church wherefore say the Reformed the Popes beat themselues with their owne rodde seeing they cannot rightfully attribute or appropriate to themselues such authority and domination and that for diverse causes and reasons Corruption of Religion the third cause of refusall The 3. reason which the Reformed Christians produce for which they will not submit themselves to the iudgement of the Popes is this that they haue not only intricated and confounded religion and divine service with many vaine ceremonies Can. 9. dist 34. Can 4. in dist 82. Can praeb lib. decretal Greg. tit 7. can 5. but haue also grossely erred in doctrine For some decrees affirme of the Popes that they are not men but gods that they cannot bee iudged by any person in the world that they may dispose and dispense against the Apostles that they can change the properties of things that they can make something of nothing that they haue power to make iustice of iniustice Io. 1.4 2 Tim. 3. Mat. 15. Gal. 1. Ier. 7. Iren. Epist 4. Con. Trad. 4. con li. cer per. sur 7. Now how exceeding false all this is say the Reformed it appeareth by that which almighty God testifieth himselfe that there can be but one forme of religion that is to say that which is contained in the writings of the Prophets and of the Apostles yea verily that an Angell from heauen hath no power to adde thereunto nor from it to diminish Whereas the Pope for all that will haue religion to consist in humane traditions such as are the Agnus Dei which they call 2. The complaint of Maximilian the baptisme of Bels the invocations of Saints the single life of Priests the withdrawing or depriving of the Cup in the Lords Supper De coen dom lib. 3. decret Greg. tit 41. Cal. cum dist 2. the vsing of a strange language and not vnderstood in the outward service of the Masse Buls and Indulgences and other like traditions all which as they say came
accused in the declaration vpon the articles of the Masters Sarbonists of Paris that he was the son of an Whore an Enchanter a Sodomite a forcer of women and a master of all abhomination Paul the third deliuered to Alexander one of his sisters against his wil to be his Whore to the end he might be made Cardinall of Hestia And the other sister whom he had likewise defloured hee caused to be made away by poyson because he perceiued that shee did beare greater affection to others then to himselfe The same Pope Paul committed filthines with his owne daughter Constantia and with his neece Laura Furnetia and set downe in his register the number of fortie fiue thousand Whores from whom he receiued monthly the reuenue or taxation imposed for there vnchast conuersation Many more like examples say the Reformed of the Popes villanies might be alledged but it is to be feared that the eares of well disposed persons would be thereby offended 2. The tirannie and crueltie of Popes It remaineth therefore in the second place for the Reformed to proue that the Popes haue beene cruell tyrants Iohn the 13. caused the eyes of some of his Cardinalls to be put out Luitpran lib. 6. intog of others their tongues to be cut out of others their noses and of others their priuie parts Boniface the seuenth caused Iohn the 13. by ambush or way-laying to be apprehended and to haue his eyes put out and suffering him to die in prison by that meanes obtained the papall Chaire Vrbane the sixt choosing new Cardinalls caused 7. of the old ones to be cast into prison fiue of which he commanded to be put into sackes and cast into the water Innocent the eight of set purpose Valer. Ansel Volateri marsil referred certaine Burgesses of Rome who did exhort him to vnion and concord to Lewis his nephew residing or abiding in the Hospitall of the holy Ghost where the said Nephew hauing at the said instant put to death two of them he made them to be cast out of the window saying that the discord and sedition could not by a more conuenient means be pacified Sergius the fift caused the body of Formosus to be taken out of the graue eight yeeres after he was dead and made him to be placed on the papall seate where hee caused his head with three of his fingers to be cut off the other two fingers hauing beene before cut off by Stephan the fift and all this being further put in execution according to his pleasure hee further commanded to cast the sayd headlesse bodie together with the head and three fingers into Tiber. O rage and outragiousnesse neuer before herd of say the Reformed 3. That the Popes haue had acquaintance with Diuels In the third place the Reformed Christians doe declare the Popes haue beene possessed with Diuells and haue familiaritie or commerce with euil spirits For Alexander the sixt bound himselfe by contract to the Diuell for his helpe and meanes to become Pope Paul the third Brimo Cardinal Luitpra lib. 6. was the cheefe among the Negromancers Benedict the ninth by charmes called vp diuels into certaine woods by diuelish art or skill allured and entised into his armes all the women that he would In the fourth place the Reformed shew that the Popes are prophane and Atheists 4 That Popes haue beene Atheists For wee read that Leo the 10. on a day answered Petro Pembo who alledged some place of scripture It is a good while since sufficiently knowne Vita Pontif. Exempla Hul. Aug. what profit and aduantage the fable of Christ hath brought to vs and to all our companie Nicholas the first sayd that it was more honest and decent secretly to haue carnall copulation with many Whores Peter Prom. Ren Cardi. then openly before all men to liue with a wife in marriage Siluester the second one day saying Masse was so troubled with the noyse of Diuells that with the very conceit and feare he fell into a burning fever and vnderstanding the Diuell would haue him performe his promise hee required vpon his death-bed that after his death they would cut off his hands and his tongue his priuie parts Gregorie the seuenth being in danger of death commanded that a certaine Cardinall should be called vnto him Ben. Cardina to whom he himselfe confessed that he was worthy to bee punished with death because hee had amonge much people and many nations sowed disfentions seditions and had wrongfully persecuted the Emperour Henry Eating of Porke being by his Physitian forbidden to Iulius the second he spared not to vomit this blasphemie Pantal. Paul Verger in despite of God c. The same Pope Iulius being very angry for that a cold Peacock was eaten which he commanded should be saued or set vp brake forth into another blasphemy against the divine Maiestie and when one of the Cardinals sitting at his table said vnto him that his Holines should not be so angry for a matter of so small importance Iulius answered him If God were so angry for the eating of an apple onely that hee cast our first parents out of Paradise why should it not be lawfull or allowable for me who am his Vicar to be offended for a peacocke seeing it is much more exquisite pleasing then an apple In the fift place the Reformed shew 5. That the Popes are tormentors that the Popes are most cruell persecuters which they proue by the examples following Iulius the 2. in the space of seven yeeres Huld Hut See Gerbert Gilb. Duth Erasm Colet Mattha Paris caused more then two hundred thousand to be murthered Gregorie the ninth caused to bee strangled against all right the Ambassadours of the Emperour by whom he vnderstood that Ierusalem was againe taken Clement the fourth made publiquely to be beheaded Conradine sonne of the King of Sicilie without any reason or lawfull forme of proceeding And what needeth it See the Booke of Martyrs say the Reformed to make here further mention of so many thousand persons as the Popes haue caused cruelly to be martyred in diuerse parts of the world and that onely for Religion In the sixt place 6. The Popes are traitors the Reformed Christians proue the treasons of Popes by certaine notable examples for to cite say they all the examples would fill a great booke The Emperour Fredericke made a publique complaint in the assembly at Norenberch See how the Emperour was imprisoned released by the Souldan of the treason of Alexander the third and that in the presence of the Princes of the Empire causing openly to bee read before the said Princes there assembled his owne trayterous letter which hee had sent to the Souldan or Emperour of the Turkes Gregorie the second made a secret prohibition of paying to the Emperor his ordinary impost or customes Alexander the sixt tooke and hyred the Turkes to ayd him against the French
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
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