that they of the Romane Church would not accuse them of such faults that is to say of heresie vnlawfull calling and innovation or bringing in of novelties but rather perceiving their religion to consent and accord with the truth of God contained in the writings of the Prophets and Apostles that they would imbrace the Reformed religion For first of all the Reformed Christians complaine very much of the wrong that is offered them in acvsing their religion of heresie Lib. 2. cap. de Har. 2. Man Ioan. Auent lib. 3. Annal. because they can proue that such are not Heretiques as in some points dissent from the opinion of the Romane Church neither they which maintain that there are Antipodes Antipodes are they which tread against our feet Glos dist 10. ca. Mul. dist 2. Euseb l. 5 c 26. Lib. confes fol. 274. 6. 4. Ar. Flor. hist par 3. cap. 13. as Pope Zacharie did thinke nor all they which will not obey all the commandements and ordinances of the Pope as the Canonists haue determined nor they which giue not consent to the celebrating of Easter as Pope Victor appointed neither they which beleeue not all the traditions which are instituted observed as good and godly by the Romane Church For then all such should be heretiques as beleeue not that Dominick wrought more miracles then our Lord Iesus Christ and all the Apostles Also that the said Dominick is greater then Ioh. Baptist Moreover that we must firmely beleeue all the Legends of Saint Francis Bernardine and other such like vnder paine and penaltie of being damned excommunicated and burned as Heretiques To conclude all those must not bee reputed Heretiques which beleeue not that all Emperours Kings and Magistrates and consequently all humane creatures are subiect to the power and to the outward sword of the Popes But the Reformed Christians esteeme them to be Heretiques Who ought to be held for Heretiques First of all which bring into the Church of Christ such a doctrine as is repugnant to the Analogie and rule of Faith briefly contained in the Apostles Creede Secondly such as turne aside from the true Catholique Church that is to say vniversall which retaines the pure doctrine of God And finally such as beeing often and seriously admonished doe notwithstanding absolutely persevere in their errors for which they haue beene many times reprehended and condemned The protestation of the Reformed Church The Reformed now protest that they haue not declined or gone astray one whit from the Analogie and rule of Christian Faith and confession of the faithfull nor from the foure most ancient generall Councels that is to say of Nice of Constantinople of Ephesus and of Chalcedon nor from the Creed of Saint Athanasius nor finally from any part of the Word of God They further protest that they were never lawfully cited in due and rightfull forme and manner or condemned by competent Iudges nor convinced of any errors but rather that they alwayes either rendred a reason and made confession of their Faith or have appealed publiquely to a generall free Councell of all Christendome For touching the Councell of Trent That the Coūcell of Trent was not free that it was not free or open they can as they say cleerly proue by Histories in which it appeareth manifestly that Cervinus Polus and diuerse other Cardinals were excluded from this Councell as also Iaques Nacluaist Bishop of Clodiafossa Dominicke Withelme of Venice Paul Verger Bishop of Iustinopolis with certaine others and that onely because they were suspected somewhat to incline to the Reformed religion and for certaine reasons and speeches which they deliuered or vttered against the Popes Concerning the sending and calling of the Reformed Doctors which first did repugne or resist the Sea of Rome the Reformed affirme that they were called in part immediately that is to say they were called by God without any outward means and that God disposed their hearts enflaming them with a true zeale for the advancement of his glory and of the kingdome of his Sonne Iesus Christ In part also mediatly that is to say by outward meanes that is by the approving enccouragement and forwarding of Christian Princes Lords and Magistrates stirred vp by God for this purpose as also diverse Nations which with humble prayers praise the Lord for so great a grace and singular benefit of Reformation And this is not onely lawfull for Christian Princes and Magistrates to doe but they are bound and tyed vnto it by the duty of their Calling at all times when the outward and visible state of the Church requireth any reformation of errors which may haue crept into the Church by the malice or bad dealing and ignorance of the Pastors That is manifestly perceived say the Reformed as well by the expresse commandement of God in so many places of his Word as by all the notable examples of Ezekias Iosaphat Iosias and diuerse other religious Kings that feared God who in their time caused the service of God to be reformed which was corrupted with Idolatry and superstition as the holy History at large doth testifie Finally whereas they of the Romane Church accuse the Reformed religion of nouelty The doctrine of the Reformed is not new The Reformed Christians therevpon complaine that thereby great wrong is done vnto Gods truth because the Reformed plainely shew that they neither acknowledge nor make profession of any other doctrine then that by which Adam Seth Noe Abraham and all the other Patriarches and faithfull men haue beene saued and the which our Sauiour Iesus Christ his Apostles and the first six Counsels and the most ancient Fathers and Orthodoxe Doctors haue deliuered and set forth So that finally the diuel whilest the workmen did sleep hath filled the Lords field with so much darnell that the good corne can scarcely be discerned and perceaued For albeit our Lord God hath alwayes firmly decreed to maintain continue his Church yet his will is not that his Church should be alwaies a like flourishing and prosperous but like the moon he suffers it sometime to encrease sometimes to be in the waine or decrease Gen. 7. 1 King 19. Mat. 2. euen so we see that in the time of Noe there were but eight persons saued in the Arke from the waters of the flood It is also sayd that in the time of the Prophet Elias there were 7000. which embraced the true doctrine Likewise when the comming of Iesus Christ was expected the Church was so obscure and concealed that scarce one faithfull person seemed to be remaining How true doctrine was by little falsified In like manner after the happie birth of our Sauiour the Christian Church began to decline by little and little for the space of 1500 yeeres For in the first 500. yeeres falshood began to oppose and resist the truth In the other 500. yeeres ensuing truth began to giue place to falshood and at the length in the last 500. yeeres truth
was so subdued and opposed by falshood that she could in a manner no where shew or manifest her selfe All this notwithstanding hence it followes not That the Church of Iesus Christ was never wanting that the Church either hath been at sometime abolished or extinguished and quite smoothered or that the Reformed doe contend and striue against the true Church For the Church of Christ hath ever subsisted beene and continued and shall endure so long time as the Lord Iesus Christ shall raigne vnder the sure protection and safegard of whom it is secured and defended howbeit notwithstanding the outward forme is not alwayes alike visible and apparent So that the Reformed maintaine that they impugne or go not against the true Church in any sort but together with the same they call vpon adore with perfect vnion one selfesame God belieue in one alone Iesus Christ who hath bin in all times called vpon worshipped by all the faithfull children of God But the Reformed Christians protest on the other side that they are separated from that Synagogue or Assembly which hath not retained or preserued true faith and religion but aduanced humane traditions aboue divine Oracles which would lay vpon mens consciences burdens insupportable which hath attempted imperiously to beare sway ouer their faith forbidden and hindered the pure preaching of the Word of God and the due and rightfull administration of the Sacraments which is accustomed yeerely to excommunicate them together with all the Christian Churches of Africke Egypt Syria Asia and Greece which persecuteth religious people and such as feare God which will not admit or allow of any reformation which corrupteth and blemisheth things necessary in the Christian Church which hath made necessary things indifferent and corrupted Lawes which hath tyed the Catholique or vniversall Church to one City Orbem in Vrbe briefly which is stained and defiled with all kinde of sinnes and iniquities By reason whereof the Reformed againe protest that they haue beene inforced to forsake this Assembly to obey the commandement of God and that they ought not to pollute nor charge their consciences with the false Romish doctrine lest they be made partakers of the iust and fearfull punishments of God which may befall the same They of the Romane Church for a finall conclusion demande hereupon Where the true Church hath beene so long hidden where the Church hath beene so long hidden For if the Church of Rome say they hath not beene the true Catholique Church must wee not necessarily condemne all those which hitherto haue lived vnder the Popedome The Reformed make answere that there haue been found in all times Christians as well in the Eastern Christian Churches as also in the Westerne vnder the Popes iurisdiction which Christians haue reiected those Popish abuses and corruptions and which is more hath sometimes encountred them both with liuely voyce and word of mouth In Regist lib. 4. cap. 82. Ad Iohan. Ep. Constan Epist 35. ad Maurit Impera Greg. Mag. and by their bookes and writings for not to speake of the ancient Fathers and of the Primitiue Church which the Reformed declare to haue beene wholly of one accord and consent with them in all the Articles of the true Faith and Christian Religion they can also plainely shew that there haue beene many in these last ages which haue consented to the reformation of Religion For albeit that Gregorie the Great maintained some errours yet heerein hee held a good and sound opinion that hee is Antichrist who suffereth himselfe to bee called soveraigne or vniversall Bishop Everardus Salisburg Everard Bishop of Salisberch proved in an eloquent Oration which hee made at the Councell of Regensberch that the Popes were Antichrists and that Pope Hildebrand layde the foundation of this domination or soveraignty of Antichrist Ioachim Calaber Francis Petr. more then 800. yeares agoe Ioachim Calaber at the same time did often call the Popes Antichrist Francis Petrarch in his writings especially in his twentith Epistle hath very sharply enveighed against the Popes Arnulphus Arnulph Bishop of Orleance openly at the Coūcell of Rhemes called the Popes Antichrist Bernardus Saint Bernard in the yeere M. did challenge encounter the Popes as servants of Antichrist At the same time Michael Centenas affirmed the Popes to be Antichrist Ierome Sauanorola borne in Ferrara Hieronymus Sauanorola preached throughout all Italy that the Popes were Antichrists also that their doctrine were prophane for which he was burned at Florence by the commandement of Pope Alexander the sixt Thomas Reiden did absolutely contemne and reiect the Popedome Thomas Reiden and was therefore also burned vnder Pope Eugenius the fourth Laurentius Valla about an hundred yeeres past Laurentius Val. called Rome Babylon and the Pope Antichrist hee further said that the donation of Constantine was forged by the Popes themselues in such sort that hee opposed himselfe earnestly against the Popes by reason whereof being exciled he was very honourably receiued by the King of Naples Iohn Wickliffe did stoutly and worthily impugne and resist the Popedome in England Iohann Wickilf who was shortly after seconded by Iohn Hus Iohannes Hus. Hieron Prague and Ierome of Prague both which were imprisoned at the Councell of Constance and there were also burned for the profession of true religion So that finally an hundred yeeres after followed Martin Luther who more plainely expounded and layd open the true religion and openly encountred with the Popedome Now the principall Potentates of Christendome haue endeavoured in diverse sorts and manners to hinder and restraine the great multitude of them that haue imbraced or followed this doctrine Diuers examinations of Luthers doctrine For the Emperour Maximilian at Ausbureg in the yeere 1518. and Charles the fifth and Ferdinand with divers other Kings and Princes first of all the yeere 1520. at Wormes next the yeere 1523. at Noremberch afterwards the yeere 1529. at Spires after that the yeere 1530. at Auspurge againe and finally the yeere 1532. at Regensburge and the yeere 1540. at Hagenau All these Potentates aforesayd say the Reformed at these sundry times haue in part thēselues heard the remonstrance declaration of Luther made with his owne mouth in part caused his doctrine to bee examined by their owne Doctors But afterwards when they perceived that by all their banishment imprisonments and by all the fire and gibbets they could bring nothing to passe They were at length constrained to follow the counsell of Gamaliel The counsell of Gamaliel Act 5. who advised the Iewes to permit the Apostles to preach For if their worke were of men it would quickly come to naught but if it were of Goa they could not ouerthrow it Let every man then in like manner conclude or resolue of the religion of the Reformed Church In the meane while yee Kings Princes and all yee Inhabitants of the earth who desire to obtaine eternall salvation bee wise and well advised Serue the Lord with feare and reioyce in him with trembling Kisse the Sonne lest hee be angry and yee perish from the way When his wrath is kindled but a little blessed are all they that put their trust in him FINIS
the heuenly inheritance to the title of the true Church the which each partie maintaineth to appertaine vnto them The Accuser or Plaintife in this sute is the Pope together with all them that partake with him or depend vpon the sea of Rome The defendants or accused are all they that will not acknowledge nor admitt of the Pope but make publike profession of being of the reformed religion Both the one and the other parties alledge their reasons their placards and Charters their letters Patents and writings sealed and produce also witnesses deposed But both parties are much perplexed and troubled about chusing of a Iudge For each of them striueth to propound such a Iudge as thou beleeuest will be most fauourable and inclining to their side The Church of Rome referres it selfe to the sentence and iudgement of the Pope of Traditions of Councels of auncient Fathers and of miracles affirming moreouer that shee will not altogether exclude the word of God from this Iudgement or decision Contrarie-wise they of the reformed religion reiect and refuse the Iudges aboue-named saying that in this case or plea the Pope of Rome cannot be at the same time both Iudge and partie considering also that hee himselfe is accused of diuers impieties They reiect Traditions as suspected Iudges and reproueable Touching Councels the Fathers and miracles they doe not acknowledge them for Iudges but rather for Antentike witnesses whose testimonies they are ready to accept so that they agree with the tenor or publike writings of the Testament The Church of Rome accuseth them of the reformed to be reuolted or fallen away from the true Church that they haue forged or deuised new deuine seruices That they haue not mooued this debate against them but within these few yeres and therefore they affirme that the kingdome of heauen and the title of the true Church belongeth according to all right and reason vnto them and not in any sort vnto the reformed These reply that they are not declined nor seperated from the true Church but rather from the Sinagogue or Assembly of the vngodly that they haue not inuented a new doctrine nor new Traditions but that they walke in the same way of Saluation in which all the faithfull from the beginning of the world haue beene saued That indeede in times past they haue beene oppressed by their tiranie as Abell once was by his brother Caine Isacke by Ismaell and Iacob by Esau so that they were forced to hide themselues but that now like the moone they haue againe recouered their light attributing to themselues the names of first borne or Eldership So that there is concourse from all parts to these children and inheritours which are at such odds and debate and great trouble and confusion is raysed From words they passe to blowes to murders yea to ciuill warres and shedding of bloud to burning and hanging and in breefe to all kinds of inhumane punishments and executions Sometimes the one another while the other partie seemes to haue the vpper hand And the more they of the reformed religion are oppressed persecuted burned the more they boast of their aduancement victorie triumph In the meane time they protest that men should not in this case proceede by force and violence but according to right and reason And herein they doe appeale to God himselfe not acknowledging any other head or Soueraigne Iudge to the end that the Testatour himselfe may determine this controuersie by his last will which is contained in his holy word And to the end that this may bee the more commodiously effected they appeale also to an vniuersall Counsell wherein it may be freely permitted to reade and examine the codicells or scheduls and the sealed writings of the Testament and by them to vnderstand the last will of the heauenly Testatour The Church of Rome on the contrarie part protesteth that shee hath often caused generall Councels to bee assembled in which the words of the testament haue beene sufficiently examined and that by them it is found and appeareth that the name and title of the Church appertaineth to none but to her onely They of the reformed Church on the other side denie the sayd Councels to haue beene vniuersall or free for as much as the Popes haue not suffered them there to render or make a free confession of their faith neither giuen them hearing of there defences but contrarie to all right haue beene both accusers and Iudges hauing sentenced and condemned the cause of there brethren without hauing heard there Allegations Wherevpon they oft since protest that they haue in noe sort lost their sute and right but that they will continue remaine lawfull heires of the inheritance which was bequethed vnto them by their heauenly father so long as they shal obserue the conditions conteined in the Autentique writings of the Testament In the meane while the reformed say that they are prepared and determined to expect and tarrie for the iust Soueraigne Iudge Iesus Christ who will at length come to Iudge both the quicke and the dead and will make an end of these long controuersies in religion in such sort as that he will grant and assigne to them that shall haue right eternall life but will cast out them that are in the wronge to eternall condemnation The two parties haue not proceeded any farther in this their action or demand Now then the question is to which of these two parties the possession of eternall life and the title of the true Church ought to be adiudged True it is that this decision and iudgment appertaineth to Iesus Christ aboue the which also he will pronounce without farther appeale at the iudgement and Session which hee hath decreed and notified to the whole world more then sixteene hundred yeeres since and without faile will come and be within short time Be well advised and carefull in the meane time O yee Kings and Princes and all the Inhabitants of the earth to ioyne your selues with the better party lest that now leaving this difference vndecided Iesus Christ the soveraigne Iudge should condemne you at his last comming in iudgement And to the end you may pronounce iust sentence in this controversie in Religion shew your selues vpright Iudges and not partiall without condemning either of the parties before you haue heard them But if you haue hearkened with one eare as is meet to the plea and doctrine of the Church of Rome I desire you to lend the other also to the plea and doctrine of the reformed Church imitating herein Alexander the Great who was wont to heare the voyce of the accuser with his right eare in the meane while stopping his left one which hee reserved to hearken withall to him that was accused I will propound then and produce in the first place the doctrine and opinion of both parties and that out of the books and writings of each of them bona fide I will neither adde nor diminish any thing at all
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
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
to them from the Apostles Although it is most cleere and evident by ancient Histories that they haue for most part been instituted long after by the Popes theÌ„selues For Pope Innocent did forbid the giving of the Cup in the Lords Supper to Lay-people When and by what Popes the traditions of the Church of Rome haue been instituted following the decree of the Laterane Councell Also hee ordained that the consecrated bread should be received only vpon Easter-day which bread is more properly called the Eucharist or bread of thankesgiuing Eugenius the fourth Decreed the contrary in the Councell of Basill Innocent and Honorius instituted that the consecrated bread should be reserved and kept for diverse and sundry purposes in Churches with great veneration and reverence Contrariwise Pope Clement would not suffer the sayd bread to be kept and reserved till the next day Vitilian the second and Agatho or Agathus the first did decree that the Masse should be administred in Latine And Nicholas the first on the other side gaue leaue to the Sclavonians and Polonians to administer and sing the Masse in their owne language Alexander the second commanded not to heare the Masse which was sung by a Priest that had a Concubine on the contrary side Lucius the third permitted it Siricius Pelagius the second some other Popes haue condemned the mariage of Priests And opposite to that Pius the second hath left in writing this sentence That marriage was debarred vnto Priests for a pregnant and weighty cause But that it must be allowed vnto them againe for a reason more vrgent and peremptory Leo the first Gregory the second and third and diverse other Popes haue approoued of the worshipping of Images Contrariwise Iohn the 23. greatly detested Images in the Church Boniface the fourth gaue power and authoritie to Cordiliers to preach to Baptize and to giue absolution Contrarie wherevnto Gregorie depriued them of that power Iohn the 24. Con. 16. qua 8. adijcing held for a sound article of faith that the Apostlos neuer made vowe of pouertie and of continencie Pius the second said that begging Monkes were the slaues of the Diuells adding these verses Non audet stigius daemon tentare quod audet Effraevis Monachus plenaque fraudi anus that is to say The verie Diuell Dares not vndergoe What lawlesse Monke and craftie hugge wil doe Pelagius the first ordained that Clerkes should daily read houres which they cal of seuen houres long Gregorie the first commanded them to performe their seruice not by singing but by teaching and preaching publickely Calixtus saith that it is not lawfull to beleeue otherwise then the Church of Rome doth Pope Iulian contradicted it Boniface commanded to celebrate the Iubilie euerie hundereth yeere whereas Clement the sixt hath reduced shortened it to the fiftiâ—h yeere Boniface the ninth to the three and thirtieth And Sixtus the fourh to the 25. and Hadrian and Leo the third gaue authoritie to the Emperour Charles to chose the Popes But Stephen the fourth and Hadrian the fourth and Sergius the second haue ascribed the sayd authoritie to the Ecclesiasticall persons to the Magistrate and to the people of Rome And Alexander the second did only permit it to the Cardinalls Finally the Whore Matilda chose to bee Popes Victor the third and Vrbane the second As also the Harlet Theodora elected Iohn the eleuenth Ficinensis lib. 1. cap. 3. Popes lay-men ignorant or vnlearned the Strumpet Marozia Sergius the third Antheras ordained that none should be chosen Pope who had not first beene Bishop Contrariwise to which decree Constantine the second and Benedict the eight were Lay persons Benedict the ninth and Iohn the second were altogether ignorant and vnlearned Can. omnibus vtriusque Gregorie the first did forbid to eate flesh milke Cheese Butter Egges on fasting dayes Eleutherius ordained contrarily that no meate should superstitiously bee refused Innocent the third brought in Auricular confession Nectarius Patriarch of Constantinople on the other-side did abrogate it because that vnder coulour of confession an Adulterie was committed Honorius the third instituted the eliuation De conse dist 1. can vata dist 96. can vbi nom lifting vp of the bread in the Masse Gregorie the ninth that a little bell should be rung at the same Instant And Innocent the fourth that at the very instant men should fall on their knees Zephirin brought in Challices of glasse instead of wodden ones And Vrban Chalices or Cuppes of gold instead of glasse Nicholas the first excluded from the Counsell Emp. as being lay persons One the other-side Marcellus Damasus and Iulius permitted them to assist and be present at Councels Plat devitis Pontifi Stephen abolished openly the decrees of Constantine the second Stephen the sixt likewise reiected the decrees of Formosus Romanus the first disanulled the decrees of Stephen the sixt and Theodorus those of Romanus and Damasus those of Liberius and Paul the second those of Pius the second Behold say the Reformed the Traditions Alphon. con haeres lib. 1. cap. 4. Here. Marcel Eckine Iohan Gerson decrees and Canons which the Papists would attribute to the Apostles Behold the Christian Religion which the Popes of Rome boast to haue preserued and continued so sincere and pure without saying any thing of the most manifest heresies of the Popes that is to say that Pope Honorius was a Monothelite that Liberius was an Arrian that Marcellinus sacrificed to the Idols of the Pagans that Anastatius was a Photrinian and Iohn the 22. held opinion that soules perished and died before the day of Iudgement Sacriledge the fourth cause of refusall The fourth cause and reason why the Reformed Christians will not consent to receiue the Popes for their Iudges is their Simonie The fourth reason For it is verie cleare and manifest that the Popes gather together more gold and siluer by Annates first fruites or vacanties by presentations resignations in fauour recommendations dispensations for age and regularity of bodily infirmities by graces or fauours expectatiue reuolutions benefices vacant exemptions of visitations creations of notarâ—â—s and protonotaries Apostolike for non obstantes for Indulgences to sculer Priests for reuocations for tolleration and suffering of Concubines and for diuers such like chaffers then all the Romane Monarches euer could collect or rayse from all the quarters of the world during the time that the Romane Monarchie was in most flourishing estate There is extant at this day a complaint in writing of the Kingdome of France The complaint of the Kingdome of France touching the Popes Simonie that the Popes had wont yeerely to draw out of the Realme only about eight and twentie tunnes of gold Diuers other such like complaints of kings may be readily found out yea of Clerkes themselues and of other great Ecclesiasticall persons all which accuse verie greatly the Simonie of Popes And how true all it afore-said is it manifestly appeareth by the
should not lift it selfe vp aboue Christ Aug. con Crosc cap. 2. because hee iudged alwaies truely and rightfully but Ecclesiasticall Iudges often faile and fall into error Amb. lib 2. de Offi. cap. 18. Saint Ambrose saith that religion and divine service requires neither gold nor silver and also that by gold we haue not the fruition of those things which cannot be bought for gold Spirdion saith that hee did freely eate flesh vpon such dayes as others did abstaine from it because he was a Christian Aug. super meno reap 17. Epiphanius Austine writeth that Monkes shuld not liue on other mens goods although they were continually occupied in speculations or contemplations in praying studying Epiphanius saith that it is a shamefull and vile thing to see in the Churches of Christians any Images painted or resemblance of Christ or any other he or shee Saint Now then forsomuch as the Church of Rome it selfe transgresseth and passeth ouer such and like sentences and maximes of the ancient fathers and doctors I pray you with what right say the Reformed can it prescribe to others to obserue fullie and wholie that which it selfe leaues vndone and vnregarded And since that neither Popes nor Councells nor fathers can in any sort decide this controuersie and difference in religion That traditions cannot be Iudges in religion to whose Iudgment then must wee referre and yeelde our selues Must we relie vpon Traditions By Traditions must be necessarilie vnderstood either Ritus the rites the ordinarie vsages or Customes of the Church Euseb lib. 3. hist cap. 4. lib. 5 cap. 8. Irenaeus lib. 3. cap. 14. lib. 1. cap. 13.12 Tertull in praescript ad haeres or else Christian doctrine it selfe Concerning vsages or customes Ecclesiasticall how ancient soeuer they may be notwithstanding so far forth as they are either hurtfull or improfitable or repugnant to the word of God or haue beene heretofore abrogated or disanulled they should by no meanes bee tolerated much lesse entertained or obserued in the Christian Church For the Lord expresly forbiddeth to serue or honour him with a doctrine forged or deuised out of mans braine or fancie Tertull in prae fat heres And concerning Traditions which concerne doctrine they must necessarily containe either the written word of God or the words and expositions of the faith against Heretikes which by consequence are drawne and fetched from the foundation of the holy Scripture or else Traditions of doctrine comprehend and containe things either added or diminished and taken away from the written word of God be it apparently done or couertly When by Traditions the written word of God is vnderstood or the Creede and Orthodoxe expositions of Christian faith who would not most readily and willingly embrace allow such Traditions But if by traditions be meant things inuented and deuised beside and against the word God who would not set light by and reiect them that is desirous to keepe a good and sound conscience before God Moreouer what vertue and authoritie Traditions can haue to suppresse or appease the debate and differences about Religion auncient Histories doe sufficiently certifie Aug. ad Lasulam Epist 8. For whereas in times past a great contention did arise in the Church about the feast of Easter and that such a stirre and contention that almost all the world was there with disquieted Both betooke themselues for their refuge to the Traditions which are called Apostolicall which are neither written nor contained in any certaine booke and whereas either partie maintained that they obserued the feast of Easter at the same verie time which was ordained and set downe by the Apostles at length the matter came to this point Irenaeus Epist vit Epist Rom. Aug lib de vera religo that in such the like indifferent things the Christian Churches should be left to their libertie So that by this example it manifestly appeareth how weake humane traditions are to remoue and determine differences in religion Shall they then be miracles which must giue vs to vnderstand who follow the better partie That miracles cannot be true workes of religion and which is the true Catholike Church It is impossible say the Reformed because the end or purpose and gift it selfe of miracles now ceaseth For in these dayes no new Gospell or strange doctrine is Preached in the Christian Church which hath neede to be confirmed by miracles but the same doctrine is taught which our Lord Iesus Christ and his Apostles haue long since sufficiently confirmed and seated by their miracles Moreouer we doe not reade that all such as haue heretofore reformed Religion and diuine seruice haue done miracles In which ranke and number wee may reckon and place Iohn Baptist vnder the new Testament and vnder the old testament Asaph Ethan Iedithem Iliman Core 1 Chron. 22.30 Ierom. 10.35 8.16 and certaine Prophets And if the gift of doing miracles be not referred to the onely and wise gouernement and guiding of God miracles cannot confirme any doctrine It being verie certaine that euen the miracles of Iesus Christ as excellent and full of efficacie as they were Luk. 11.19 did not helpe forward the obstinate Iewes towards Christian faith and true pietie Ioh. 12.26 2 Thes 2. Deut. 13. Finally how say the Reformed shuld miracles in themselues and of themselues be necessarie markes or tokens of true religion seeing it is most euident that Antichrist himselfe and the false Prophets haue shewed and done many signes and miracles and so may doe in time to come Wherefore the Reformed affirme that all such as at these dayes require miracles should be themselues esteemed maruilous men and strange monsters seeing that they relie so much vpon miracles after that the gift of them haue long agoe ceased Howbeit for all that we cannot but account it a kind of miracle that true Religion Christian doctrine should be Preached and aduanced or set vp without miracles among such resistances and furious endeuours of Antichrist That the personall succession of Popes Bishops cannot be Iudges of true Religion Shall it be then the continuall succession of the Bishop of Rome that must distinguish the true Religion from the false No man surely can denie but that there is a succession of true doctrine and a succession personall of persons only and therefore the Reformed maintaine that when succession of persons is accompanied with the succession of true doctrine Prophetical and Apostolicall that then without all doubt such a succession is of great efficacie And in this sense and meaning it is that heretofore all the Orthodoxe doctors of the Christian Church opposed their successions against heretikes For he that maketh profession of a doctrine those are the words of Nazianzen is also pertaker of the the same Throne Chaire or State but he that embraceth contrary doctrines such an one shall not be accounted as a true successor And this second hath the name
attribute and giue this honour and reuerence firmely to beleeue that none of their authors haue tripped or erred in their writings But concerning other writers and authors we reade them in such manner that although they haue beene verie holy and Godly and of much knowledge yet so it is that wee hold not what they haue written for true only because they taught this or that but because they haue beene able to perswade and to make vs vnderstand it so to be either by those Canonicall writings or by some other reasons which in substance agree with the truth and word of God So that wee owe this onely to the Canonicall Bookes as Saint Austine saith elswhere that is to submit our selues to them without any contradiction Lib. de na gra cap. 6. Con. Faust lib. cap. 5. ad Oros cap. 11. ad Pan. ad Fortu. lib. 2. Con. Moreouer it may be lawfull to refuse any other writtings and to varie from them in opinion but all persons must yeeld consent to the Canonicall writings be he Laicke be he Priest be he King be he Emperour let him giue heede and attention to the holy Scripture for in the whole world nothing can be found so holy and so necessarie as the holy Scripture Crescon gram cap. 32. Ad Vnam Don Epst 4.8 What I pray you can be found or met with all more cleare and euident then all those excellent testimonies and sentences of Saint Austine And in truth say the Reformed if we could once come to this point that God himselfe might be acknowledged to be Iudge of all differences in Religion and that by his voice which clearely soundeth and vttereth it selfe in the writings of the Prophets and Apostles we would not refuse likewise to accept and allow the Councells Fathers and Miracles and such like for deposed witnesses in this cause or action Prouided alwaies that first of all distinction be discreetly and considerately made between the true Church which is the assembly of Iesus Christ and the Sinagogue and assembly of Sathan betweene the auncient fathers and Orthodoxe doctors worthy of creedit and Heretikes betweene the lawfull Councels and Synods and Tirannicall Councels Sinods betweene the true writings of Orthodoxe men and bastard bookes or suborned writings betweene true miracles and and counterfeit ones betweene rightfull succession of true Doctrine and the disguised succession of persons betweene true consent and holy Vnion and peruerse and obstinate complotting and agreement in opinion Briefly betweene the true Traditions of the Apostles and the false glosses or expositions of men Herevnto replie they of the Romish Church and demand how all this can be effected by the written word of God seeing that in like manner all Heretikes defend arme or strengthen themselues with this written word of God The Reformed answere How the Scripture may be iudge albeit all Heritekes abuse it that Heretikes cannot more conueniently and fitly be confuted and conuinced which abuse this holy Scripture then by the same written word of God the which only and alone can suppresse and determine all controuersies in religion Ad Cresum lib. 2. cap. 31. for as Saint Austine verie well saith we must by no meanes Iudge or controule the bookes of the Prophets and Apostles but we ought rather according to those bookes to Iudge of all other bookes of Religious professors or of Infidels Euen so we see that our Sauiour Iesus Christ confuted and confounded by the holy Scripture Mat. 12. 4. the Scribes Pharises and Sadduces yea Sathan himselfe all which abused the Scriptures So likewise Saint Stephen conuinced the Iewes and Philip conuerted the Eunuch of Queene Candace by the holy Scriptures Act. 6.7 In like manner did the Apostles confirme the doctrine of the Gospell by the writings of the Prophets And the Iewes of Beraea compared the Preaching and doctrine of the Apostle S. Paul with the doctrine of the Prophets by this meanes trying whether it agreed with the writings of the Prophets In summe after the same manner the Councell of Nice condemned the Heretike Arrius that of Constantinople the Heretike Macedonius that of Ephesus Nestorius that of Chalcedon Eutiches that is to say by the onely word of God Even as Saint Augustine also convinced the Heretique Pelagius Aug. de con sen Epist 163. lib 3. Con ca. 6. Sozom. l. 1. c. 3. and Tertullian the Heretique Drapeas Briefly all the other faithfull Doctors haue so resisted that is by the holy Scripture all Heretiques These are the very words of Saint Austen lib 2 cap 32. contr Cresc Wherefore as Saint Augustine very well saith Let no man in disputations presumptuously obiect or oppose against vs the writings of the ancient Fathers or Councels for we hold them not in themselues Canonicall but doe examine them by the Canonicall writings and whatsoever agreeth with the authority and excellency of the holy Scripture wee accept of with commendation but that which accordeth not therewith wee reiect it with their leaue and consent That the Scripture is neither hard nor obscure If they of the Romane Church reply that the holy Scripture is obscure and hard to be vnderstood Saint Augustine answereth them that wee more certainely wade or passe through the holy Scripture then through Traditions For when we will diligently search into it being darkened with some obscure words nothing wil ensue that can breed any difficulty or if there doe arise any difference or doubtfulnesse it must be at length cleared and decided by sundry more plaine testimonies of the same Scripture And indeed as the same ancient Father saith the holy Ghost hath so tempered and composed the Scripture that whatsoever seemeth obscure in one passage is more cleerly expounded in some other Wherefore the Reformed conclude for all the reasons afore-saide that this is the only meanes powerfull to satisfie and appease those two pretending or contending parties that is to say if endeavour be vsed to suppresse and decide by the pure Word of God the controversies aboue mentioned adiudging that alone to bee the true religion and Catholike Church which agreeth fully and wholy with the Word of God rightly expounded and vnderstood according to the same Word of God and the Analogie of the Articles of the Christian Faith The exception of the Church of Rome They of the Romane Church pondering these reasons of the Reformed Christians doe protest that albeit indeed they well perceiue the religion of the Reformed not much to decline from the written Word of God and if it wholly accord with the the same that yet they would not hold and pronounce the same Reformed religion to be good because say they the sayd Reformed religion was first set on foot and published by Heretikes and Doctors that were not sent by God nor had a lawfull calling and who were innovators and new devisors in religion The answer of the Reformed The Reformed Christians doe earnestly entreat