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
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
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
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
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