gathered from all places that may be out of the same Scriptures For so saith he further hath the holy Ghost tempered the Scriptures that that which is spoken in one place somewhat darkelie is in another place more cleerelie set down which things sith they thus stand it followeth that this is the only meanes that is left to conclude a peace if the matter be determined by the pure woorde of God alone and that religion only be iudged true and that church Catholick of the right beleefe which in all points agréeeth tothe woord of God rightly vnderstoode The See of Rome leauing all these reasons of the reformed Church protesteth that although she sée that the Gospellers religion dooth not much differ from the written woord of God nay that it agréeeth ther vnto in all thinges yet she cannot allow it sith it sprung from heretickes from such as were not sent of God and last of all from innouatours and such as bring in new orders The Gospellers on the other side intreat the Church of Rome that she would not accuse thē of so gréeuous crimes namely of herosie vnlawfull calling and innouation but that rather if she sée that their religion dooth agrée with the trueth of God contained in the writinges of the Prophets and Apostles she would not be vnwilling to receiue and imbrace it her selfe also For wheras first of all their doctrine is charged with hereste therein they complaine that they haue great wrong doon them For they say that those are not hereticks which haue béen either conuinced vpon small ground to swarue from the iudgement of the Church of Rome or they which say that three are Antipodes or men dwelling vnder y e ground as Pope Zacharie would haue it or they which will not obey all the constitutions of the Pope as the Canonists haue decreede or those which doo not agrée for the kéeping of Easter as Pope Victor would haue at or finally those which doo not giue credit to all those thinges which are deliuered for trueth in the Church of Rome for otherwise all those should be hereticks which would not beleeue that Saint Dominick wrought more miracles then Christ and all the Apostles that the said Domicick is greater thē Iohn Baptist and finally that all the trimme tales of Saint Frauncis the Sonne os Barnardo and others are to be credited vnder paine of being condemned for heresie or last of all those that doo not beléeue that all Emperours Kings princes and euery humaine creature is subiect to the Popes temporall Swoord But the Gospellers say that they are the right Hereticks first that bring into the Church a doctrine contrar y to the rule of faith or beléefe of the Christians secondlye that make a departure from the Catholick church that holdeth the pure doctrine of God last of all those who being solemnelye admonished doo obstinatelye continue in their errours that haue béene made manifest vnto them But as for them they protest that they haue swarued neither from the rule of faith and ordinarye creede of the Christians nor from those foure most auntient councels I meane the Councell of Nice Constantinople Ephesus and Chalcedon nor from the Créede of Athanasius nor finallye from any parte of the woord of God nor haue béene cited by due course of Lawe or excommunicated by competent or méet Iudges or proued to be out of the way but that they haue alwaies either lawfully giuen an account of their doctrine or conueniently referred themselues and solemnelye appealed to a generall and frée councell of all Christendom For that the councell of Trent was not a frée councell they proue by stories by which it is manifest how that Ceruinus Polus and other Cardinals expelled thence Iacobus Nachiantes Bishop of Clodia Fossa Dominicus Wilhelmus of Uenice Paulus Vergerius Bishop of Iustinople and many other vpon méere suspition that they fauoured the Gospell and for certaine spéeches repugnant to their popish errours And as for the calling of their Ministers which first began to assault the papacie they answere that they were called partly extraordinarilie the Lord stirring vp their harts and inflaming them more and more with the zeale of the glorie of his sonne and partly ordinarilie by Magistrates and Princes many people of sundrie Nations yéelding their consent thereunto and rendering God thanks for so great a blessing Which not onely that Princes may doe but also that they are bound to doe whensoeuer Churches are anewe in regarde of their outwarde and visible forme either to be established or to be reformed and cleansed from those errors which through the fault of them that should maintaine and preserue Religion were crept in they proue by the flatte commandement of God and by the examples of Eezechias Iosaphat Iosias and other religious Princes For whereas last of all they accuse the Religion of the Gospellers of noueltie therein they complaine that Gods trueth is greatly iniuried For the Gospellers protest that they holde no other doctrine then that whereby Adam Seth Noe Abraham and the rest of the Patriarks were saued and which Christ the Apostles the sixe firste Councels and the more auncient and sounder sort of the fathers did preach vntill at length the deuill while the husbandmen slept had pestered the Lords field with such store of tares that the pure wheate could not at all be séene for cockle and daruell For although God wil haue his church preserued yet he hath not appointed that it should alwaies stande in her full strength and flourishing estate but suffereth it like the Moone sometime to weare and sometime to waxe So in the daies of Noe onelie eight were preserued in the Arcke against the floud So in the time of Eliah there are said to haue béene fiue thousand that imbraced the true doctrine So finallie in the time of Christes appearing the Church was so darckned that there was thought scarce one or two to be left And after the gracious birth of our Sauiour Christ as it were within thrée circles of a thousand and fiue hundred yeares the Church in like manner séemeth to haue by little and little decayed For in the first fiue hundred yeares true religion began to wrestle with errour and in the next fiue hundred to yeeld to it vntill at length in the other fiue hundred yeres it was so ouerwhelmed that it gaue no light on any side Neither for all that doeth it followe hereupon that either the Church was at any time cleane extinguished or that we now are at variance with the church for y e church of Christ hath alwaies béene and shalbe alwaies as long as the Lord Christ shall raigne with whose helpe it is so supported that yet notwithstanding the forme therof is not alwaies visible Against this church the Protestants say that they haue now no quarrell because together with her they doe with one consent worshippe one God and the Lorde
praeter Ho. Dist 4. de consec Can. Non licâ—t Dist 17. de consâ— Can. Dist 30. ca. 〈◊〉 quis Dist 34. Dist 3. Can. venerabiles The wordes of Augustine Lib. 2. cont don de Bap. cap. 3. lib. 13. cont Alex. Arri. 14. lib. coÌ„t Mist Eccle. con Don. cap. Civil ad Regi nas defide Hieron in Ier. cap. 9. Ambro. in 1. Cor. 4. Gregor Mag. Decret Dist 15. The fathers caÌ„ not be iudges of Religion 1. 2. The errours and imperfections of the Fathers Tertullian Cyprian Basille Gregorie Nazianzene Chrisostome Ambrose Jerome Augustine Gregorie The testimonies of the fathers make against the Papistes Ambrose lib. 1. de Abraham cap. 9. Gelasius in concilio Rom. August lib. 2. peccat merit cap. vlt. Calixtus dist 2. dâ— consecrat Cyprian lib. 1. de cap. Epist 2. Apollo Eccl. hist 〈◊〉 5. cap. 12. Paphnutius Trip. hist lib. 2. cap. 14. Cyprian lib. 2. Epist 2. Augustine Contra Cresco Gnam cap. 2. Ambros. Lib. 2. de off cijs cap. 28. Acatius Tripart Hist Lib 2. cap. 28. Spiridion Tripart Hist Lib. 1. cap. 10. Augustine De oper Monachorum cdp 17. Epiphanius In his Epistle translated by Ierom. That traditions cannot be Iudges of religion Euseb lib. 3. Hist cap. 4. lib. 5. cap. 8 Irenius Lib 3. ca. 14. lib. 1. cap. 2 3. 12. lib. 3. cap. 4. Tertul. in praescrip Heret 2. Cor. 3 12. 1. Cor. 4. Socrat. lib. 5. cap. 22. August ad Casulam Epist 86. Iren. epist ad Victorem Episc Rom. Aug. lib. de vera religione Deut. 13. 2. Thes 2. Aug. quaesi 82. li. de orthâ—fid cap. 47. Aug. lib. de ciuit Dai. 22. cap. 8. Chrysost 33. in Matth. That the succession of Popes cannot be iudge of religion In orat Maxim Cynicum In orat de Hthanas Thus far reach the words of Natianzens When the succession of doctrine was altered in the popish Church The first rowe of Popes Apoc. 1. The second order of popes The third rank of Popes The fourth company Apoc. 13. The fifth company Apoc. 27. The sixt company Apoc. 20. Apoc. 9. That bare vnitie is not a marke of the true church The falling out of great men in the Church Zozom lib. 1. cap. 16. Socrat lib. a Origen Contra Ceisum Lib. 17. Stromatum That olde custome is no sure marke of the true Church Esa 8. 12. Gen. 7. Heb. 11. How the Church may be iudge That the word of God onely ought to be iudge of Religion ang Tract cap. 11. in 10. ad Hierom. Luk. 16. Joh. 4. Joh. 6. Ioh. 15. Act. 20. Pro. 30. 2. Tim. 3. Esa 8. Chrisost Homil. 41. cap. 22. in Matt. Lib. de-natura grat cap. 61. Contra Fau. li. 11. cap 5. Ad Oros cap 11. Ad paulin Ad Fortunat. lib. 2. coat Crcsc Gram. cap. 32. Ad Vinc. Dou. 48. Hitherto reach the woords of Austin In what sort the Fathers councels and such like are receiued How may the Scriptures be Iudges sith hereticks doo wrest them Ad crescon lib. 2 cap. 31. The wordes of Augustine Matt. 4. 21. Act. 6. 8. 18. Act. 2. Act. 11. See August de Concord Sanct. Epist 163. lib. 3. confess cap. 16. Zozom lib. 2. cap. 3. The verie wordes of Augustine Lib. 2. cap. 32. cont crescon That the holie Scripture is neither hard nor doubtfull The exception of the Church of Rome The replye of the Gospellers That the reformed Church is not heretical Le 1. cap. de Haer. 2. Manich. Ioan. Auent lib. 3. Annalium Glo. Dist 10. c. nulli dist 21. Euseb lib. 5. cap. 26. Lib. Confon fol. 274. col 4. Anton. Flor. hist part 3. cap. 1 §. 3 Can. in fin extrauag de Maiur obedi Who may truely be called the hereticks August lib. dâ— ciuit Dei 18. cap. 15. Tertul. lib. de prescript haer 2. Per. 2. 1. Tim. 3. 2. Tim. 3. Matt. 18. Nouell 115. §. si quis That the councel of Trent was not a fre and lawfull councell That the Ministers of the reformed church were both extraordinarilie and ordinarilie called That the Protestants doctrine is not new The Church like the moon Gen. 17. 1. Kings 7. Mat. 2. How true doctrine was corrupted That the church was neuer quite destroyed Reasons why the protestants haue departed from the church of Rome Where the Church haâ—h been hiddâ—n so many yeeres Gregorius magnus in regist lib. 4. cap. 8â— Ioan. Episc Constant epist 35 ad Maurit Imperat. Io. Auent lib. 7. fol 685. and in the yeere 1240. Eberhard of Salâ—â—b Ioachim of Calabria Frauncis Petrarch Seuen hundred fourescore and fiue yeeres agoe Lib. consid 2. 3. 4. Barnard Michael Centenas Thomas Rhedon Laurentius Val. lo. Iohn Wickliefe John Hus. Ierome of Prage The triall of Martin Luther The counsell of Gamaliel and of the priests A speech by the way to kings princes to finde out the trueth
shall vnderstand these thinges with conscience and without partialitie I will not be against it but that you may imbrace and follow that which is better of these two As for the first point then of our discourse the controâ—ersies of each side concerning the chéefe articles of â—aith doe stand thus 1. Of the Scripture The reformed Church professeth that there is nothing necessarie to saluation which is not contained in the canonicall Scriptures But the Church of Rome saith that the scripture is maimed vncertaine like to a nose of war to a leaden rule that without the authoritie of the Church it hath no more strength then Aesops fables that it is the cause of heresies applyable to time and that therefore the common people are to be restrained from it 2. Of Traditions The reformed Church beléeueth that neither a councel nor any of the Fathers no nor a company of Angels must be credited if they teach any thing contrary to the written doctrine of Christ The Church of Rome professeth that Traditions not written are to be receiued with the same reuerence that the holy scriptures be as the ground of faith without the which the authoritie of the scriptures would vanishe into smoake and were not woorth a straw 3. Of the Lawe The reformed Church affirmeth that men cannot performe the law of God but by the imputation of the righteousnes of Christ and that all things are sinnes which are committed against the said Law But the Church of Rome teacheth that the law may be so fulfilled that men may also doe superfluous and vndue works and that all which is against this law is not sinne as concupiscence 4. Of Sinne. The reformed Church beleeueth that both the want of originall righteousnes and concupiscence and whatsoeuer is contrarie to the lawe of God is sinne and maketh men guiltie of the wrath of God The church of Rome saith that concupiscence and originall sinne is not properly sinne neither deserueth the hatred of God or any smarting punishment and penance 5 Of free will The reformed church beleeueth that men haue no frée will left them in those things which belong to obteine saluation except God by his holy spirite doe againe stirre and quicken it The church of Rome saith that a man may by the pure powers of nature loue God aboue all and that also being in mortall sinne hee may by proportion deserue to haue grace powred into him 6 Of Iustification The reformed Church beleeueth that the elect are iustiâ—â—ed by faith onely in Christ without the works of the law yet so that that faith be not naked and dead but liuely and effectuall by the workes of charitie The church of Rome denieth that men are iustified by grace alone and by the imputation of Christes righteousnes but that there is required thereunto as a necessarie meanes to obteine saluation the keeping of the law 7 Of the Mediator Iesus Christ The reformed church beleueth that there is one mediatour betweene God and man euen Iesus Christ God and man who by his death blotteth out the sins of the faithful by his resurrection purchaseth for them euerlasting life The Church of Rome affirmeth that Christ died onlie for originall sinne and that Christ alone is not the mediator but other he-saints and she-saints also 8 Of the sacrifice of Christ The reformed Church beleeueth that the faithfull arâ— reconciled to GOD the Father by the onely Sacrifice of Christ The Church of Rome saith that the death of Christ is not the alone propitiatorie Sacrifice but the masse also is one which blotteth out the sinnes and taketh away the punishments both of quick and dead and is profitable to procure all spirituall and temporall blessings 9 Of Penance and repentance The reformed Church beleueth that such repentance is accepted of God wherein there is the mortifying of the old man and the quickning of the newe man proceeding from a liuelie faith The church of Rome teacheth that for the obteining of saluation there is such a repentance or penance requisite wherein there is a sufficient contrition of heart confession of mouth and satisfaction of worke by the which saluation may be gotten 10 Of the Church The Gospellers say that there is the true church where the word is purely taught the sacraments rightly administred and obedience yeelded to the outward Discipline The Romanists teach that the certaine markes of the Church are First agréement in publike doctrine and outward seruice secondlie the personal succession of Bishops Thirdly the acknowledging of the Pope 11 Of Councels The reformed Church denieth that shée is bound vnto Counsels but vnto the written word of God from which if Counsels and Fathers doe swarue they may be deceiued But the Church of Rome tieth her selfe to general counsels as to those which can neuer erre 12. Of the Sacraments The refâ—â—med Church acknowledgeth but two Sacraments ordained by Christ namely Baptism and the Lords Supper But the Church of Rome teacheth that there are seuen Sacraments which minister saluation by the bare performance of the outward action without any good affection in the receiuer and also patcheth vnto them Ceremonies vnknowen to the scriptures 13 Of Martirdome The reformed church teacheth that the afflictions of the Godlie are either corrections for certaine sins or troubles of triall or testimonies for confirmation of the truth But the Church of Rome teacheth that the martirdoms of the Saints are a sacrifice for sinne and that they deserue an easing of eternall paines and life euerlasting 14 Of the Magistrates The reformed Church techeth that the ciuil magistrate ought to procure not onelie outward benefites but also the saluation of his Subiects by true religion But the church of Rome teacheth that Ciuill Magistrates are to be with held from the care of religion as Laie men and that they are vnderlings to the Pope and Prelates 15. Of Mariage The reformed Church teacheth that marriage is honourable amongst all men the forbidding whereof is a doctrine of deuils But the church of Rome teacheth that maried persons liue in the flesh and that mariage is not lawfull for Ministers but that it is more to be borne with if that a Prieste as they speake keepe whores then for to enter into lawfull mariage 16. Of mens constitutions The reformed Church denieth that confirmation extreame vnction and such other constitutions of men are agréeable to the word of God The Church of Rome saith that more grace is conueied to the faithfull by confirmation then by baptisme that extreame vnction doeth minister spirituall grace 17. Of vowes The reformed religion affirmeth that a man is iustified by no other meanes but by faith in Christ The Romish religion saith that the vowes of chastitie pouertie and obedience doe deserue euerlasting life 18. Of holie dayes The reformed church teacheth that
the kingdome of heauen This promise of a heauenlie inheritance hath hee enrolled in the publique records of the olde and new testament and committed it to his heires being sealed with the seale of the Sacraments Now he hath annexed to these letters of his will certain conditions as a father to the performance whereof his heires should be bound Now the children falling at variance are deuided to omit the rest into two sides extremelie disagréeing among themselues The one acknowledgeth the Pope for their head and as it were the Executor of the will maker God the other acknowledgeth it not They striue for the possession of the kingdome of heauen and for the right of the true church which each side chalengeth as their due The Plaintife in this case is the Bishoppe of Rome with all those which take parte with the See of Rome The Defendantes are those which receiue not the Bishop of Rome but professe themselues Gospellers and men of the reformed religion Both of them bring their allegations their writings sealed with the kings seale and also their witnesses but both sides kéepe great stirre for the assigning of a Iudge For both desire that he should be appointed Iudge whom they hope would be more fauourable to their cause The Romish See would stande to the iudgement of the Popes traditions councels fathers and miracles and saith that yet neuerthelesse shee doeth not shutte out the worde of God The Gospellers on the other side refuse these Iudges for they alledge that the Pope cannot haue the place both of a partie and a Iudge too especiallie sith hee is charged with so many crimes Traditions they reiect as suspected Iudges and not of sufficient credite And as for Councels Fathers Myracles and succession of persons they say that they admitte them not as Iudges but as sworne witnesses wherein notwithstanding they protest that they wil so far foorth only receiue the authoritie of these witnesses as their euidence shall agrée with the publique déede The Sée of Rome accuseth the Gospellers for let mée with good leaue of both sides vse these termes that are now made common that they haue reuolted frō the true church inuented a new doctrine and newe ceremonies and haue but a fewe yeares since picked this quarrell with her and that therefore the kingdome and claime of heauen doeth belong not to them but to her by the lawe of God The Gospellers replie that they haue departed not from the true Church but from the Sinagogue of the malignant and that they haue not coyned a newe doctrine or newe ceremonies but that they holde that Religion by the which the faithfull euer since the beginning of the worlde haue beene saued That they were in déede of later yeares oppressed by their tyrannie as Abell was by Cain Isaak by Ismaell and Iacob by Esau so that they were compelled to hide themselues but that now they haue like the Moone recouered their light and that they will by lawe recouer their birth-right In this Court of sonnes going to lawe one with another there is great concourse and throng of people a great hurlie burlie and stirre ariseth they growe from wordes to blowes to murthers to burnings to warres to bloudshed and in a word to all kinde of torments Sometimes this side séemeth to haue the better hand sometimes that and the more that the Gospellers are suppressed tormented and burned the more doe they boast that they growe encrease preuaile and triumph In the meane season they protest that the matter ought to be tried not by violence but by course of lawe They appeale to God himselfe besides whō they say that they admitte none for chiefe and iudge That the Will maker himselfe may determine this controuersie by his holy word And that this may be the better done they appeale to a Generall Councell wherein it may be lawfull fréelie to reade and scanne the déede of the will and therehence to finde out the minde of the Will maker The See of Rome on the other side pleadeth that she hath not a fewe times assembled Generall Councels wherin the writings haue béene examined and found to haue geuen iudgement on her side for the title of the true Church The Gospellers denie that those Councels were generall and frée because the Papists would not permitte them fréely to geue an account of their faith neither would heare their defence but contrarie to all law either of God or man were themselues both parties and Iudges and con 〈…〉 their brethrens cause before they heard it or vnderstood it and therfore they protest that they haue not béene cast in their suite but will so long be heires of the possession bequeathed vnto them while they perfourme the couenants conteined in the publicke déede of the will according to the appointment of the will-maker And in the meane space they say that they are readie to waite for the righteous Iudge euen the Lorde Christ who shall come to iudge both the quicke the dead and to ende these long contentions in such sort that he will render to those y e shal ouercome the reward of eternall life but to those y e shalbe ouercome euerlasting condemnation Thus far onely haue both sides procéeded in iudgement Now then the question is to which party the inheritance of euerlasting life and the name of the true church is to be adiudged Surely the iudgement héer of peremptorily belongeth onely vnto Christ which he wil doo in that last iudgement court wherunto a thousand fiue hundred foure score and eleuen yéeres since he hath summoned all the worlde and which doubtlesse shalbe held before it be long But take héede O ye Kings Princes and inhabitants of the whole earth that in the mean time ye take parte with the better cause least if you be careles to decide this controuersie Christ héereafter doo mightilye iudge you in the last iudgement And that this may be doon by due form of law goe to I pray you shew your selues indifferent Iudges and condemne not a cause being not heard but if you haue heard the cause of the See of Rome with the right eare as was méet doo you likewise heare the doctrine of the Gospellers with the lest least ye be found farre vnlike y e great Alexander who heard y t speech of the accuser with the right eare but kept the left eare stopped for the defence of the accused First therefore I will rehearce the iudgement of both parties out of the writings of them both worde for worde neither trust me will I adde or diminish any thing which is not to be found in the same forme of words in the bookes of both sides Next I will shewe the reasons wherefore the Gospellers doo refuse to admitte for Iudges the popes themselues the Councels fathers traditions other such like witnesses but would haue all the controuersies of the Church to be discussed by the written woord of God And then if you
she is not bounde to holy daies and is satisfied with those daies that God hath appointed The church of Rome teacheth that the kéeping of holy daies euen without the case of offence may not be omitted without sinne and that many holie daies are to be celebrated for the praying vnto and worshipping of Saints 19. Of holie water The Gospellers beléeue that their sinnes are wiped away onely with the bloud of the Messias The Romanistes beléeue that there is not only a diuine force in their holy water but also that it worketh health briueth out deuils and preserueth all things 20. Of praier The reformed Church beléeueth that God the father with the sonne and the holy Ghost is alone to be called vpon in spirite and trueth The church of Rome saith that all angels and Saints are to be praied vnto and assigneth them seuerall offices that Saint Leonard should deliuer captiues Saint Valentine should geue health that Rome should haue Peter and Paul Hungarie Saint Marie Compostella Saint Iames for their patrones and protectors 21. Of reliques and images God commandeth that none should be worshipped and called vpon but himselfe The Pope commaundeth the worshipping of the reliques and pictures of Saints 22. Of fasting The reformed church saith that the forbidding of meats vsed vpon certaine daies is a doctrine of Deuils The church of Rome teacheth that fasting is a worke that maketh satisfaction for sinnes whereby the merite of Christ is applied vnto men 23. Of pardons The reformed church beléeueth that the bloud of Christ alone is a propitiation for our sinnes The church of Rome teacheth that men by the Popes pardons may obteine not onely for geuenes of temporall and eternall punishments but also saluation 24. Of the Popes supremacie The reformed church acknowledgeth but one head namely Jesus Christ crucified now raigning in glory But the church of Rome acknowledgeth Christ for the inuisible head and the Pope for the visible who also excelleth the Emperors as farre as the sunne doeth the moon or golde lead who is greater then Moises and Paul equall to Peter who is a God and not a man who may dispence against the foure first Councels and against the words of the Gospell c. 25. Of Spirituall assurance The reformed church beleueth that the faithful should not doubt of their saluation The church of Rome saith that they must alwais dout 26. Of Antichrist The reformed church beleueth that Antichrist is come alreadie and is he that denieth that Christ is come in the flesh or hee that iudgeth erroniouslie of the nature and office of the Messias whose seate is in the Citie situated vpon seuen hilles The church of Rome looketh for Antichrist out of Babylon of the tribe of Dan who shal raigne thrée yeares and shalbe killed in the mount O liuet 27 Of Purgatorie The Gospellers beléeue they shal passe presently from death to life euerlasting The Romanists teach that there is a fire of Purgatory so that there are fiue distinct roomes for soules to wit hell for the damned the second place for children dying vnbaptized the third Purgatorie the fourth Limbus patrum and the fifth the chiefest heauen This is the doctrin of both parties the deciding of which controuersie the See of Rome would submit to Popes counsels fathers the Church and traditions But the Gospellers refuse these iudges and alleage their reasons why they reiect each of them the which that you would patiently hears I entreate and beseech you as you will be saued good Readers whosoeuer of you in this priuat and domesticall war of disagreeing bretheren are desirous to take parte with the better cause And as for the first forte of Iudges The defendants say that they cannot admitte the Popes for iudges of this controuersie for most waightie causes for they say that they haue beene not only long since accused but also proued giltie by the greatest part of Christendome namely England Scotland Denmark Swethlande the greater parte of Germanie Heluetia Fraunce Transiluania yea and of those Churches and countryes also which in Africa Egipt Syria Greece the Easte and other coastes of the world doe recken themselues amongst the Christian Churches they haue I say by all these bene conuicted of eight most heynous crimes that is to say of impietie or prophane irreligiousnes of vsurped Tyranny of corrupting ReligioÌ„ of Sacriâ—edge or Church-pillage of vnreuerent and vile abusing of Princelie Maiestie of Rebellion and conspiracie of Antichristianitie and of eight notorious and abominable vices in manners As for the Impietie or prophanenes of the Popes they say that they will prooue it by three reasons First in that they plainly arrogate and challenge vnto themselues a certaine Deitie or Godhead For there are expresse writings of theirs wherein it is affirmed that they are Gods that they are subiect to no man that they are the husbands of the Church that they can dispence against the Apostles and their rules that they may be against aboue without lawe that they are inuisible Gods and finally that none ought to demaund why they doe so although they dayly hurle and drawe whole heapes of soules to hell Secondly they proue the impietie of Popes by this that they haue often times made a mocke euen of their owne Religion For Gregory the seuenth brought one to this resolution by promising him mony that by letting downe a beame vpon the head of the Emperour Henrie the third while he was praying in the Church hee should crush him to peces Which while the executioner of this mischeefe made hast to doe the boord breaking vnder the beames both the stone and the Popes man fell downe The same Pope Hildebrand asking councell at the Deuils against the Emperour was not afraide to cast the Sacrament of the Lords body into y e fire the Cardinals speaking against it which thing the Bishop of Parme did openly publish Siluester the second obtained the Popedome by the magicall artes of the Deuils vpon this condition that after his death he would giue him selfe wholy to them Sixtus the fourth caused Bandinus Iulianus to be murthered by treacherous persons in the Church giuing them a watch-word by the host For that the Popes set nothing by their host is euident by this that they cause it to bee borne before them as a messenger of their comming being put vpon a hackenay and committed to a horse-grome Thirdly they say that the impietie of the Popes is declared by this also that they haue set vp aboue three score and fiue Religious orders each of which haue their seuerall fashions of hooded attires and their distinct rules and rites of Religion The number of â—riers in these orders is thought to amount to fiue hundred thousand in Europe onely which may easily be gathered by this that the Generall of the Franciscanes did often times promise the
bread and wine in the Sacrament doth so remaine and not ceasse as there remaineth in Christ the Lord the nature of man ioyned to the diuine nature Augustine saith that it is rashnesse without plaine and manifest testimonies of the Scriptures to determine on either side matters of Rellgion that are doubtfull Calixtus deliuered the Sacrament to the whole church kept backe notorious wicked persons from it and condemned those which being present did not communicate Cyprian saith that the Christian people were not to be denyed the bloud of their Lord for the confessing of whom they were commaunded to shed their owne bloud Apollo amongest other herestes obrayded Montanus with this that he was the first that had prescribed the people lawes of fasting Paphnutius denied that y e Ministers of the church were to be forbidden mariage And auouched that the mutuall performance of mariage dueties betwéene man and wife was chastitie Cyprian sayd that onely Christ was to bee heard of whom it was said heare him and that it was not to be reregarded what others before vs haue either saide or doone but what Christ who was before all hath commaunded Augustine stoutly maintaineth that the Church ought not to prefer her selfe before Christ because he alwaies iudgeth truely but the Iudges of the Church as being men are oftentimes mistaken Ambrose saide that holy things néeded not golde neither were those things acceptable by meanes of gold which wree not bought with golde Acatius said that our God did neither eat nor drink and that therfore he néeded not cuppes or bowles Spiridion saide that he did therefore fréelye eate fleshe on that day wherin others did abstaine because he was a Christian Augustine saide that it was not lawfull for Monkes to liue at other mens cost although they were dayly occupied in meditations praiers and studies Epiphanius said that it was a horrible abhomination to sée the Image either of Christ or any other painted in the Churches of Christians These and other such bounds of the auncient Fathers sith the Sée of Rome her selfe hath ouerâ—strided by what right she maye enioyne others to keepe that which she her selfe neglecteth to doo all men may easily iudge Sith therfore neither the Popes neither the councels nor the Fathers can end this dissention is there any at last I pray you vnto whose iudgement we must stand Are they Traditions that must strike the stroke Why by the name of Traditions they must either vnderstand ceremonies or doctrines and as for ceremonies although they be auntient yet if they be either hurtfull or néedlesse and superfluous or repugnant to the woord of God or haue been abrogated at a certain time they are not to be suffered For the Lord giueth expresse commaundement that men woorship him not with doctrines deuised by mens braines and as for the traditions that are doctrinall they must either containe in them the written word of God it selfe Créedes and expositions gathered by necessary collection out of the foundations of the scriptures against Heretickes or else those things which either directly or indirectly are either put to or taken from the word of God If you meane the former who will not receyue such traditions If the later who may not without any breach of Godlines reiect them And how much Traditions doe auaile to appease and ceasse the contentions of the Church olde Stories doe plainly shew For when as in the most auncient times there arose a sturre in the Church concerning the feast of Easter with so great a doo that the whole world was shaken therewith both sides had recourse to the traditions of the Apostles which are not expressed in any certain Booke But when each side alleadged that they kepte the feaste of Easter on that time which was appointed by tradition of the Apostles the matter grew to this passe in the end that there was a flat fréedome for the Church in all such manner of matters vntill tiranny preuailed Loe what force traditions haue to determine the controuersies of Religion Will miracles then make manifest which is the better cause or the Catholick church Why the vse of miracles is now ceased For there is not now any new Eospell or new doctrine broached but that which Christ and the Apostles haue already confirmed with miracles and wonders Againe we doe not reade that all those that restored and as it were reformed Religion were famous for their myracles In the which number Iohn Baptist Asaph Ethan Iedithun Heman Core and other Prophets are to be reckonned Moreouer except the gift of miracles be lefte to the wise disposition of God they cannot confirme any doctrine For it is manifest that the miracles of Christ which otherwise were full of power did either nothing at all or very litle further the obstinate Iewes to faith and Godly nesse Finally how could miracles be necessarie signes of true Religion of themselues when as it is manifest that Antichrist and false Prophets shall excell with many miracles wherefore those miracle-mongers ought themselues to be taken for miracles and wounders who when the date and vse of miracles is past doe yet require miracles although the true doctrine is not euen at this day altogether destitude of great miracles What then can the perpetuall and continuall succession of the Bishops of Rome serue to discerne betwéene true and false Religion Surely no man will deny that there is one succession of true doctrine and another of persons wherefore if the succession of Persons be ioyned with the succession of the Prophets and Apostles doctrine it is manifest doublesse that the weight thereof is not small For in this sense the Fathers did alleage succession against the Hereticks For he that professeth the same doctrine saith Nezianzen is partaker of the same chaire also but hee that holdeth a contrarie doctrine ought not to bee counted a Successour and truely this later hath the name in déede but that former hath the trueth of succession Except perhaps a man call it succession in that sence that we say sicknesse succéedeth health light darknesse a storme fayre weather madnesse reason dregges wine and in a word Nero Augustus or Cambyses Cyrus Sith therfore the succession of the Prophets and Apostles doctrine was broken off long agoe in the popish Church surely the ordinarie continuance of Pope after Pope is of no force to shew which is the true religion But it may be they will demaund of the Gospellers the time and person wherein the succession of doctrine was altered Unto this the Gospellers answere that the Popes of Rome are to be distinguished into thrée especiall rankes or companies For they deny not that from Linus to Milchiades there were one and thirtie true Pastours of them in number who laboured in the Lords haruest euen vnto martirdome and therefore may well be called Starres in the right hand of
Christ But from Sluester the first vnto Sabinianus Thuscus there were thrée and thirtie mytired Bishops who although they were not the woorst yet by traditions and constitutions they prepared a seate for the great Antichrist All the rest euen vnto this present Pope they call Antichrists yet so that nine and thirtie of them from Boniface the third and fourth vnto Leo the fourth are reckoned to be in the Kingdome of the great beast one and thirtie of them from Iohn the eight to Iohn the eightéenth are numbred in the Kingdome of the great whore nine and thirtie of them vntill the time of Celestine the fourth belong to the Kingdome of the Dragon And from Innocentius the fourth vntill the present Pope that now is about threescore and foure of them are counted in the Kingdome of Locusts according to the order of the Prophecie which God would haue to be expressely set downe concerning the Kingdome of Antichrist Loe what force and authoritie succession hath Will agreement then in publick doctrine and outward woorship shew which is indéed the catholicke Church why if méer agréement did proue the true Church doubtles neyther the Iewes nor the Turkes nor Hereticks or Heathen of any other such litter would be kept out from the title of the true Church sith we sée that euen they also doo marueloustie agrée amongst themselues And we sée that oftentimes great men in the church haue fallen into hoat contentions amongst themselues Between Barnabas and Paule there arose such strife that they brake of companye one from another So Peter of Alexandria and Meletius so Epiphanius and Chrisostome so Ierome Augustine and Ruffinus So finally Cyrill Iohn of Antioch and Theodoret were at open variance and iarres one with another And in déed Clemens Alexandrinus writeth that the Iewes did vpbraid the Christians with their dissentions amongst themselues By all which it is moore cleare than the noone dayes that as a bare agréement and vnitie cannot prooue the truth of Religion so neither doe all dissentions proue a Religion to be false so that the foundation be not broken by the discorde Can the common Custome then of many ages direct vs where to séeke the true church Nay but God hath forbidden the faithful to suffer his euerlasting truth to be ouer ruled by any compasse of yeares any custome or at a word by any conspiracie of the whole world So Noye with his small family when he sawe that the whole world had conspired and agréed to the same wickednes confirmed by the custome of many ages before past yet chose rather to ioyne with a fewe in the true doctrine of God than to take parte with the whole world in wickednes Shall the Church then decide these controuersies of the Church yea but wee must first seuere the true Church from the Synagogue of the Malignant which can be done by no other meanes but by the word of God Shall then the holie scriptures be Iudge in this controuersie of heires at variance So in déede the Gospellers would haue it For they affirme with Austine Chrisostome and other of the Fathers that all things are contained in the written word of God that might suffice for the saluation of them that beléeue For as Augustine saith in another place To the bookes of the holy Scriptures onlye which are now called canonicall doo we owe this reuerence and honour that we assuredly beléeue that none of the writers therof could erre at all in writing them but as for others we so reade them that how excellent soeuer they be either for holines or learning we doo not therfore think it true because they thought so but because they haue béen able to assure vs therof either by the said Canonicall Scriptures or by probable reason notdisagréeing from the trueth Therfore saith he in an other place to the holy Scriptures alone doo we consent without gainsaying from other writings we may dissent but to the canonicall Scriptures euery man must yéeld euery man must subscribe whether he be Layman or teacher or King or Emperour let him giue place to the holy Scriptures then the which there is nothing in this world set foorth more deuine and more necessary What can be more religious what more cléer then these testimonies of Augustine And if the Gospellers can obtain thus much once that God may be iudge of the controuersies of religion by his woord comprehended in the writings of the Prophets and Apostles why then they doo not stick to admit either councels or Fathers or miracles or other such like for sworne witnesses so that first the true Church be distinguished from the Sinagogue of Sathan Fathers of sound credit from fond fellowes and heretickes lawfull councels from tirannicall couenticles right Bookes from counterfeits true miracles from coyned and forged ones the succession of Doctrine from the disguised succession of persons true agréement from obstinate conspiracie and finally the traditions of the Apostles from the inuentions of men Yea but saith the See of Rome how can this be doone by the written woord of God sith there is no heretick that doth not alleadge the Scriptures for himselfe The Gospellers aunswere that heretickes wresting the the Scriptures cannot be better confuted then by the written word of God which onelie is able to decyde all controuersies For Augustine sayd verie well that we in no case presume to iudge the bookes of the Prophetes and Apostles but y ◠by them we iudge all other writtings both of Christians and Paganes So Christ by the Scriptures confuted the Phariseis Sadduces yea and the deuill him selfe 〈…〉 isalledging the Scriptures So Stephen and Apollos confounded the Iewes and Philippe conuinced the Eunuke of Quéene Candace by the Scriptures So the Apostles confirmed the Gospell by the writinges of the Prophetes The Iewes of Berea examined Paules doctrine by the doctrine and writing of the Prophetes So finallie the Councell of Nice cut downe Arrius the Councell of Constantinople Macedonius the Councell of Chalcedone Eutiches the Councell of Ephesus Nestorius Augustine Pelagius Tertullian Praxeas and all the Catholicke authours fanstaticall fellowes with the sword of the word of God Wherfore as Augustine saith let no man in controuersies too proudly obiect the writinges either of Fathers or of Councels bycause we take them not as Canonicall but rather examine them by the Canonicall writinges and that which in thē agréeth with the authoritie of the holy Scriptures we receiue with their commendation that which agréeth not we reiect with their leaue But say they the Scripture is heard darke doubtfull Augustine aunswereth that mē walke farre more safely by the Scriptures then by traditions which being ouershadowed darkned with figuratiue spéechs whē we go about to search out either let that be collected thence which is out of question or if it be in questiō let it be defined by testimonies gottē and
Christ according as he hath alwaies béene worshipped of all the godlie But they say that they haue departed from that Sinagogue which hath not kept the true faith in preferring mens inuentions before the word of God which would lay intollerable burthens vpon them which would beare rule ouer their brethren which would forbidde the sincere preaching of the word and right administration of the Sacraments which vseth euery yeare to curse and banne her together with the churches of Africa Egypt Syria the East churches the churches of Asia and Gréece which persecuteth the godlie and will admitte no reformation which hath corrupted those things which were necessarie in the church enioyned those thinges to be kept of necessitie which were frée and retained those thinges which were naught and hurtfull which hath tied the Catholicke church to Rome which hath wilfullie polluted her selfe with all kinde of abhominations And therefore they protest that they haue done this of necessitie namely that they might obey the commaundement of the Lorde and that their consciences might not be defiled with their Aduersaries corrupt doctrine and that they might not become subiect to those punishments which hang ouer them But where then will they say hath the Church layen hidden so long Or if the Church of Rome were not the true and Catholicke Church must then al men be damned The Gospellers answere first that their were alwaies some both in the East Churches and also in Poperie it selfe which misliked these corruptions of the Romish Synagogue and both by liuely voyce and also by writings inueighed against them For that they may say nothing of the Auncient fathers and the whole Primitiue Church which the Gospellers affirme to agrée with them in all poyntes in the Articles of faith they proue that euen in these later ages therâ— were many that subscribed to this reformation of religion For Gregory the great although he bolstered vp manye foul errours yet in this he iudged rightly that he was antichrist which would suffer himselfe to be called the Cheefe Priest and Vniuersall Bishop Eberhardus Bishop of Salisburgh proued by a most pithie Oration in a councell at Reinburgh that the Popes were Antichrists the foundation of whose Kingdome Hildebrand had laied Ioachim of Calabria also at the very same time did in like manner call the Popes Hereticks Frauncis Petrarch both in other places of his writings and especiallye in his twentith Epistle dooth with great earnestnes crye out against the Popes Arnulph Bishop of Orleance in a councell helde at Rhemes did openly prâ—nounce the Popes to be Antichrists Barnard in the yéere of our Lord 1550. inueighed against the Popes as the very Antichrists In y e same age Michael Centenas likewise openlye charged the Pope to be Antichrist Ierome Souaronola of Ferraria preched throughout all Italie both that the Pope was Antichrist and that his doctrine was wicked for the which cause he was burned at Florence by Alexander the sixt Thomas Rhedon did directly condemn y â— papacie and was for the sameburnd by Eugenius the 4. Laurentius Valla almost an hundreth yéeres agoe by calling Rome Babilon the Pope Antichrist and the donation of Constantine a forgerie of the Popes did couragiously set himselfe against them and being banished for the same was very honourablye entertained by the King of Naples Iohn Wickliefe did mightilye impeache and assault the papacie in England After him followed not long after Iohn Hus and Ierome of Prage condemned to death at y e councell of Constance contrary to the Emperour Sigismundes publick warrant and there burned for the true religion vntill at length Martin Luther following them as it were wich the fatal field and last battell began more openlye and directlye both to vnfolde the trueth of religion and also to impugne the papacie The worlde would haue stopped his course by many meanes For Maximilian the Emperour at Ausburge in the yéere 1518. and Charles the fifth with Ferdinando and many other Kings and Princes first in the yéere 1521 at Woormes then in the yéere 1523. at Norimberge afterwardes in the yeere 1524. at Ratisbone and in the yéere 1529 at Spire moreouer in the yéere 1530. at Ausburgh againe in the yeere 1532. at Ratisbone and in the yéere 1540. at Hagano partly themselues heard the defence of Luther with his owne mouth and partlye caused his doctrine to be examined by their assignes But when they perceiued that they nothing preuailed by banishment imprisonment burning and all kinde of torments at length they were forced to hearken to the aduice of Gamaliel who counselled the Iewes to let the Apostles alone For iâ— this enterprice or busines were of men it would come to passe that it should shortly be brought to nought but if it were of God it could not be that it should be ouerthrowen Let all men therefore thinke the same of the religion of the Reformed church And in the meane while O ye kings and princes and inhabitants of the whole worlde which are desirous of euerlasting life rouse vp your selues deals wisely serue the Lord in feare and reioyce in trembling kisse the sonne least he be angrie and ye perish in the way when his wrath shalbe but a litle kindled blessed are all those that trust in him The Conclusion THese were the things good Readers that loue your saluation which I thought good to write at this present concerning the appointing of a Iudge for the controuersies of religion and the finding out of the trueth of the right religion and Catholicke Church Wherin because I take it that I haue said nothing which I cannot make good by manifest proofes either of the holy Scriptures or Catholick Fathers or els euen of those authours themselues whose testimonies I haue truely alleadged Surely it is méete and right that all those that loue the trueth shoulde be stirred vp to séeke out the way of eternall life and without partiall iudgement to know the trueth of religion and of the church without the which saluation is not to be had And now that which remaineth let vs with all our hearts beséech our onely master the Lord Iesus Christ that wee may be taught many things more which wee knowe not by him from whom we haue receiued these things which we doe know let vs pray him that of his mercie preuenting vs and furthering vs he would teach vs those thinges which being to be knowen for our comfort wee are not ignorant of kéepe vs in those things which we knowe to be true strengthen vs in those things wherein we stagger being true and deliuer vs from those things which are false that so in our thoughts and words he may finde that which he doeth profitably geue vs and may cause those things to procéed from vs which may be acceptable to God and profitable to men Amen FINIS A Catologue of the authours whose Testimonies besides the Canonicall scriptures are alleaged and quoted