Irreligion the first cause of refusall diuided into three reasons.

First in that they attribute vnto thēselues a Dei­tie: The First reason. Dist 96. cap. Satis c. quoniam deminb. Dist. 39. dist 40 cap. 5. papam: plu de consell. 37 no 3. vel. 7. Iusen. Conse. 145 no 2. vel. Bas l. vel. Son fol. cap. Egono de Iure. For there owne ptinted bookes maintaine that they are Gods: that they are not subiect to any person in the world; that they are the spouse of the Church: that they may tolerate, dispose, and dispence, directly against the Apostolicall Canons or rules; beyond and aboue al lawes and priuiledges. Briefly that they must not be questi­oned by any person, whether they are this or that, although they should dayly condemne an infinite number of soules into hell.

Secondly the Reformed shew the impietie or prophanes of the Popes, The second, reason. because they them­selues haue often scoffed at their owne religion and deuine seruice: For Gregorie the seuenth in­duced or drew on a certaine man so farre by pro­mise of a great somme of mony that hee vnder­tooke to kill the Emperour Henry the third with a beame which hee would cause to fall vpon his head, Benon. Cardin. when he should be in the Church offering vp his praiers withall deuotion: but as the mur­therer made hast to execute his murder, the peece breaking which vpheld the sayd beame, vpon which hee did sit, the murderous fellow and the beame fell downe from on hie both to­gether.

The same Pope Hildebrand consulting with [Page 18] diuels against the Emperour, Stella Venitus lib. ad cardin. 5. maro. Raphael voluter. made no difficultie to cast the body of the Sacrament of Christ into the fire, euen against the will, and liking of the Cardinalles: which act the Bishop of Parma hath diuulged and discouered. Siluester the second, obtained that authoritie papall by diuelish practises vpon condition that after his death, he should be abandoned and left to the Diuels.

Sixtus the fourth caused Bandin Iulian to bee murdered in the Church by certaine Ruffins hi­red for that purpose; to whom he gaue the cer­taine signe and token by the host of the Masse: For that the Popes esteeme not verie much their Eucharist or Host, it appeareth euidently, as the reformed say, because that ordinarily, they in­trust or commit it to an horse-keeper which carries the same before on horse-backe, among the Scullions of the kitchin; as being the Auaunt and courier of the Popes comming.

The third reason.Thirdly the Reformed maintaine that they can also prooue the prophanesse or impietie of the Popes, because they haue instituted more then sixtie fiue Ecclesiasticall orders; euerie of those orders hauing a diuers fashion, of attiring and of ornaments, and, vesment according to the diuers and sundrie customes or fashions, rules & orders of their Couent. And among all these orders the number of the Cordeliers or Friers minors, Sabellicij. Enuead. 29. l. 6. of some is estimated in Europe only at more then fiue hundered thousand; which may easily be gathered by that, which the generall of [Page 19] the order of Saint Francis hath often promised and offered to the Pope; that is to deliuer vnto him about the number of thirtie thousand Monkes, which without any hinderance of di­uine seruice might all be imployed in the warrs. So it is that amongst all other orders the Corde­liers and Iacobines are held much to excell all the rest. And the Cordeliers (besides all other fables which one may reade in the booke of the Conformities of Saint Frances) are not ashamed to call vpon their patron in these latine verses.

that is to say;

And the Iacobins are so bold as not onely to compare there Saint Dominicke with our Sauiour Iesus Christ, See epist. Flor. Aut. intust. part. 3. art. 23. & 24. but which is more in many thinges they placed him afore Iesus Christ. The golden legends of the he-Saints and shee-Saints are all at this day printed, which sufficiently set forth the fained miracles of one Stanislaus Adulbertus and of such other Saints. And for so much as the Popes approue and allow such bookes, yea and propound them to Christians to be held in equall honour and reuerence with the written word of God: Aut. 23.27. fo. 137. From thence also the Reformed [Page 20] Christians conclude, that the Popes are pro­phane.

Tyranny the second cause of refusall.

The second reason for which the Reformed will not accept the Popes for their Iudges, The second reason. is, that they haue vsurped dominion and soveraign­ty ouer the Church. For first of all the Pope cau­seth himselfe to be stiled the Head, the Spouse, and Soveraigne Bishop of the Church: How­beit, that title cannot properly appertaine to a­ny person, but Christ Iesus alone. In the second place, because that the Pope will beare rule and haue soueraignty over all the earth, and all the Potentates of the earth. Of the donati­on of Constan­tine. For touching the do­nation of Constantine the Great, by which they striue to confirme their dominion and rule, be­sides that it hath beene heretofore sharpely que­stioned, by Nicolaus Cusan, Laurentius Valla, Vo­laterranus, Aeneas Silvius, and diverse other very learned Authours, the which notwithstanding haue not ceased to bee patrons and defenders of the Romane Sea. The Reformed Christians maintaine, that they can convince the sayd do­nation of falshood and vntruth, by these rea­sons following.

Corruption of Religion the third cause of refusall.

The 3. reason which the Reformed Christians produce, for which they will not submit them­selves [Page 23] to the iudgement of the Popes, is this; that they haue not only intricated and confoun­ded religion and divine service with many vaine ceremonies, Can. 9. dist. 34. Can 4. in dist. 82. Can praeb. lib. decretal. Greg. tit. 7. can. 5. but haue also grossely erred in doc­trine. For some decrees affirme of the Popes, that they are not men but gods; that they cannot bee iudged by any person in the world; that they may dispose and dispense a­gainst the Apostles; that they can change the properties of things; that they can make some­thing of nothing; that they haue power to make iustice of iniustice. Io. 1.4. 2 Tim. 3. Mat. 15. Gal. 1. Ier. 7. Iren. Epist. 4. Con. Trad. 4. con. li. cer. per. sur. 7. Now how exceeding false all this is (say the Reformed) it appeareth by that which almighty God testifieth himselfe, that there can be but one forme of religion, that is to say, that which is contained in the wri­tings of the Prophets and of the Apostles: yea verily, that an Angell from heauen hath no power to adde thereunto, nor from it to dimi­nish. Whereas the Pope for all that, will haue religion to consist in humane traditions such as are the Agnus Dei which they call, 2. The com­plaint of Maxi­milian. the baptisme of Bels, the invocations of Saints, the single life of Priests, the withdrawing or depriving of the Cup in the Lords Supper, De coen. dom. lib. 3. decret. Greg. tit. 41. Cal. cum. dist. 2. the vsing of a strange language, and not vnderstood in the outward service of the Masse, Buls, and Indulgences, and other like traditions, all which as they say, came 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 thēselues: For Pope Innocent did for­bid [Page 24] 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. [Page 25] 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:

that is to say.

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 fifti [...]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, [Page 26] 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 lay­men, 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 vtrius (que). 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 [Page 27] 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, [Page 28] benefices, vacant, exemptions of visitations, creations of notar [...]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 onely example of Iohn the 22. The excessiue treasure of Iohn the 22. who left after his death, in his owne treasurie about the summe of two hundereth and fifteth tunnes of gold: As Francis Petrarch an author worthie of credit doth plainly testifie. Boniface the seuenth seeing he could stay no longer at Rome in safetie; by stealth conueyed away out of the Chest or Shrine of Saint Peter, the most preci­ous Iewels kept therein & fled to Constantino­ple. Clement the eight, and diuers other Popes, haue beene often conuinced by their owne fel­lowes of such like sacriledges. Gregorie the ninth sold to the Emperour his absolution for an hundered thousand ounces of gold. Benedict [Page 29] the twelfth, being possessed with feare, sold to Gregory the sixt the Popedome, for fiue and twen­ty hundred pounds of silver. The simonie of Alexander the sixt, is also sufficiently knowne by his Epitaph, which is yet fresh in memory:

That is to say;

Furthermore, how Leo the tenth, caused to be sold by Tetzalias, and diverse other Popes by their Emissaries or Legats, their Indulgences, Buls, & pardons, is better knowne throughout all Christendom, then is wel-pleasing to the Popes.

Treason the fift cause of refusall.

The fift cause wherefore the Popes cannot be good Iudges in the differences (say the Refor­med) is the crime of high treason or conspiracy; The fift rea­son. for they proue by true Histories, that in all times they held the Emperours, Kings, Extrava. de maior. & obed. Can. 1. extra. Mat. cons. Extra de ma. & obed. and Princes of all Europe, not onely for their vassals, and liege-men, or homagers, but also for their vile slaues, and base servants. Pope Adrian alighting from his horse, as the Emperour Fredericke Bar­barossa, The Emperor horse-keeper to the Pope. with great reverence approached to the right side of his horse to hold his stirrop, the Pope was offended at the fault committed by [Page 30] the Emperour, Hol. chron. 5. Cal. cap. 8. Nau. lib. 1. Gen. 79. Ram. in vit. Pontif. reproving him somewhat sharp­ly, whereupon the Emperour still full of devo­tion answered in excuse, that it so fell out with him, because hee was not accustomed to hold stirrops, and that it was the first time he ever ex­ercised such an office. And the Popes choller being the more stirred by such an excuse; the Emperour said vnto him, I would faine know whether this my service proceed from good-will or from dutie: If it come from good will, who will taxe for any negligence him that is officious and ready to do service? And if it proceede not of dutie, it imports not much on which side he holds the stirrop, who came but to show and per­forme courtesie and seruice? The next day the Emperour met the Pope, and being become more circumspect by the foresaid reprehension held the left stirrop, so conducting and guiding the Pope towards his armie: Behold surely an exceeding contempt and disgrace of superiour authority. Nau Ga. 39. Bern. d [...]pen. Funct. in cron. And yet the Reformed affirme that they can produce a greater despitefulnes and in­dignitie, that is to say, of Alexander, who be­came Pope after Adrian aforesaid: For hee ha­ving excommunicated the said Emperour Fre­dericke Barbarossa, when he requested to bee ab­solved of his excommunication, the Pope assig­ned him a certaine day, vpon which hee should appeare in the great Church of Venice: whither being come into the presence of this Pope, and of many Cardinalls and Bishops; hee would not giue him his absolution, vnlesse first he prostra­ted [Page 31] and cast himselfe downe at his feete, entrea­ting pardon of him: The which the Emperour doing, the Pope lifted vp his foot, and put it on his neck, causing at the instant his Prelats to sing that verse of the 91. Psalme, Platin [...]. Thou shalt walke vpon the Lion and Aspe, the young Lion and the Dragon shalt thou tread vnder thy feete: Wherewith the Emperour being much displeased, answered hereunto: Not vnto thee, but to Saint Peter: but the Pope treading the second time on the Emperours necke, replyed both to mee and to Saint Peter. And the History of Philip the faire, King of France, agreeth very well with the for­mer: For whereas the sayd King was by Boniface the eight banished, or accursed as an Heretique and Enthusiast. The King notwithstanding, surceased not to proceed in his resolution: And after hee had con­vinced the said Pope by evident testimonies, of diverse grievous faults and offences, hee cau­sed him to be imprisoned in Rome. And as this Pope entred like a Fox, and raigned as a Lion, in the end hee died like a dogge. In the yeere 1300. a great number of people of all Nations being assembled in Rome to celebrate the Iu­bilie, the same Boniface shewed himselfe to the people the first day, adorned with pontificall vestments and attyre; The Pope beares the two swords. Abbas Vesp. in P [...]a. Annal. Gal. M [...]. in Euseb. cap. and the next day appea­ring in Imperiall habite, caused a naked sword to be carried before him, crying with a lowd voyce, I am Pope and Emperour; I haue Signi­orie or Dominion earthly and celestiall. And a [Page 32] few dayes after, when Albert who was chosen Emperour by the Electors, requested to be con­firmed by the sayd Pope; hee refused at the first entreaty, saying; that such an Election as was made without his commandement & authority, ought not to be esteemed for good and lawfull; yet within a short time after, he condescended to the desire of the Emperour, but vnder this con­dition, that vpon the first occasion offered, hee should invade the kingdome of France. Innocent the third, did so hate the Emperour Philip, be­cause hee was chosen Emperour against his will, that he often-times sayd: Let either the Pope take away the Imperiall Crowne, or let Philip take the Apostolicall Diademe from the Pope. Ab Vesp. Ser. Plat. Mars an. Gal. & imper. Clement the sixt, sayd to the Embassadors, that hee would never giue absolution to their King Lodowicke, or Lewis, for his offence; vnlesse free­ly yeelding vp his kingdom, he committed him­selfe with his kingdome and all his goods into the Popes power, with promise not to accept nor receiue againe any of those things, but from the meere favour and onely grace of the Pope.

The Reformed adde moreouer to the former, that vpon the same foundation and ground, Pope Constantine the first, was the first that cau­sed the Emperour to kisse his feet: That Martin the fift, caused the Emperour Sigismund to doe the like; as also Iohn the 17. Crescent Consull of Rome; Emperours ex­communicated by Popes. and Benedict the third, the Emperour. Moreover, say the Reformed, this ought not to be passed over in silence, that is to say, that Pope [Page 33] Innocent the third, excommunicated O tho the fourth, as also Gregorie the seuenth excommuni­cated Henry the fourth, and Paschall the second, Aug. stan. lib. 2. de. Const. pag. 138. Henry the fift, Adrian the fourth, and Alexander excommunicated Fredericke the first, Innocent the third Philip, the sonne of Fredericke. Gregorie the ninth, Fredericke the second, and that three sundrie times, to be briefe Innocent the fourth, Conradus the fourth: And all this was done for the most part because they would not in all things performe the will of the Popes. And euen still at this present the greatest part of kings, and Realmes, Princes, and Potentates, of Chri­stendome are in subiection to the Pope as his vassales and homagers.

Perfidiousnesse the sixt reason of refusall.

In the sixt place, Persidiousnes the sixt reason of refusall. the Reformed accuse the Popes of perfidiousnesse or faithlesnesse and se­dition, shewing by auncient Histories worthy of credit that the Popes haue euer tended to this end and purpose; & so soone as they vnderstand that any difference and dissention was raised or set on foote betweene kings and great Poten­tates, to entertaine and nourish the same debate and dissention by their Emissaries and Messen­gers, but yet according or compounding with the one or the other partie, that if so be either of the two could vsurpe or obtaine that kingdome of his aduersarie, that then he should make some acknowledgment to the Romane see for so good and happie successe. And so soone as the sayd [Page 34] accord and secret conspiracie past, was consen­ted vnto, the aduerse partie was forth-with ex­communicated by the Popes as an heretike, & his realme exposed as a prey, to whomsoeuer would invade or conquer it first, by puting in for it. The which the reformed shew by expresse ex­amples: for touching the first, although the king of France, Lewis the 12. deliuered to the Pope Iulius, two certaine Cities, so it is, that the Pope not therewith contented did cast him out of his protection, and exposed his realme to devasta­tion or spoile. Arnobius Benn. Iuil Bul. masse lib. 5. And whereas the same Pope Iulius for diuers wicked and scandalous facts (which are hereafter recited) was suspended from his papall authoritie by the Counsel of Pisa, (albeit the sayd Counsell was disturbed by the sayd Pope, and transported to Lions) he was enraged with such choller, that he was resolued to leauie an armie, and to enter into France, and when al things were in readinesse, and himselfe mounted on horse-backe he caused the souldiers to passe through the Citie of Rome, The Pope casts S. Peters Keyes into Tiber, and drawes S. Pauls sword. beyond the riuer Tiber, and pronounced alowde and plainely these wordes in presence of many thousands of people. Goe to, since the keyes of S. Peter are no more availeable, let vs vnsheath the rustie sword of S. Paul: and therewithall casting Saint Peters keies into Tiber, he drew his sword threat­ning with a grim and frowning countenance and gnashing his teeth, to ruinate and vtterly de­stroy the Frenchmen. The ensample of Philip Augustus is also like to the former, for the said [Page 35] king Philip hauing conquered from the English a great part of his kingdome, Pope Innocent the third, first sent two Legats into France, to trouble the state, and to stirre vp tumults and seditions, and afterwards had so incited & incensed Otho the third, and Ferdinand Earle of Flanders, a­gainst the French, that they had at that time lost their kingdom, if the two Princes afore-said had not by their constancie hindered and withstood the wicked imaginations & plotts of the Pope. But what is this (say the reformed) to produce such ancient Histories considering that modern examples are yet fresh in euery mans memorie. The yeere 1585. Pope Sixtus the fift, thundered & lightened with his excommunication against Henry of Burbone king of France & of Nauarre. Brut. fulmen. Six. 5. in regi. Gall. & Nauar. And against Henry of Burbone Prince of Condy: likewise against all their race and posteritie, and hauing excommunicated them as heretikes did therewithall giue in pray all their countries and Cities.

And that also which afterwards fell out is suf­ficiently knowne to all, which is that the same Pope Sixtus the yere 1588. solemnly proclaimed the kingdome of England to be hereticall, and gaue the same to Philip king of Spaine: If we will also behold and consider the perfidiousnes or faithlesnesse, and spirituall and Ecclesiasticall disloyaltie of Popes, we shal find in ancient Histo­ries that the Popes of Rome haue in all times contended among themselues for the papall Chaire or dignitie. For Iohn the twentie foure, [Page 36] being come to Bolonia as Legate with many Souldiers, The Ecclesia­sticall perfidi­ousnes of Popes. much threatned all the Cardinals if they chuse a Pope that were not to his liking, & diuers being named and propounded, to none of which he would giue his consent, at length hee was required, that himselfe would signifie whom he would haue to be chosen: Then hee sayd giue me this vestment or attire of S. Peter, Popes chuse themselues. Stella venetus and I will deliuer it to him that shall be Pope, which being done he put it vpon himselfe, and said I am the Pope. And albeit this act greatly displeased all the other Cardinalls, they were notwithstanding forced against their willes to yeeld consent. In like manner Iohn the twentie two chose himselfe to be Pope when the electi­on was referred to him. The Reformed Chri­stians say moreouer that they can proue that the same time there haue been, Foure, three and two Popes at the same time gouer­ning. sometimes foure, sometimes three, sometimes two Popes: For Victor, Alexander the third, Calixtus the third, and Paschall had altogether at once the papall autho­ritie. In the time of the Emperour Fredericke Barbarossa, and Benedict the eight, Siluester the second, and Gregorie the fift, were Popes all at a time, vntill at the length Henry the third, Empe­rour deposed them.

Likewise Gregorie the twelfth, Benedict the thirteenth, and Alexander did by excommunica­tions arrogate or obtaine the papall authoritie; all of them thundering their thunder-boults the same time. Moreouer diuers of them haue challenged the triple Crowne, and for the same [Page 37] haue made warre one against the other. Stephen the third, against Constantine. Sergius the third, against Christopher. Vrbane the fift, against Clement the seventh. Eugenius the fourth, against Clement the eight. And diuerse other Popes (the menti­oning of which, would be too tedious and trou­blesome) haue done the like, as is verified by their owne Historiographers: Let euery man iudge then (say the Reformed) if these actes a­boue mentioned, may not rightly bee called perfidiousnesse and sedition.

Antichristianisme the seventh cause of refusall.

In the seventh place, The seventh reason. the Popes cannot bee competent and sufficient Iudges in the controversie of Religion, for that (as the Reformed maintaine) the Popes themselves were that An­tichrist, which the holy Scripture testifieth to be the wicked one, the same childe of perdition, 2 Thes. 2. Apoc. 17. 1 Cor. 1.6. 2 Cor. 6. Ephes. 2. 1 Tim. 4. that opposeth and lifteth vp himselfe against all which is called God: sitting as God in the Temple of God: The whore that is drunke with the blood of the Saints; being seated vpon the Beast with seven heads, who committeth fornication with the Kings of the earth, and fighteth against the Lambe, by whom shee shall be ouercome: and finally, shall bee forsaken by seven hornes, or seven Kings. For since that the Popes attribute to themselues more honour then to Iesus Christ, and to the Magistrate, and so advance and lift vp themselues aboue God. Behold the reason why they dispence against the [Page 38] commandements of the Apostles; against right and the law of Nature, Ten argu­ments that the Pope is Anti­christ. that they place their acts aboue the iudgement of man; that they equall their ordinances to divine institutions: That they attribute to themselues the power of trans­ferring and changing of kingdomes; That they name themselues head, spouse, and high soue­raigne Priest or Bishop of the Church; The Heralds cry before the Pope, Abasso, Abasso, that is all downe on your knees. Dist. 19. 11. 96. Bald. vlt. cap. Decius 1. de constit. Felin. c. eg. 1. de iure. Eber. Hardin. Anna. Iron. yea veri­ly they terme themselues the cause of causes, and the Lord of Lords: That they are seated in the Temple of God, being drunken with the blood of the Saints, possessing the Citie set vpon seven hils, which hath had soveraignty and rule ouer all the Kings of the earth. In briefe, seeing that all the things which haue beene foretold of An­tichrist in the holy Scripture, agree fitly, sort rightly, and are proper to the Pope, we need ex­pect no other Antichrist from Babylon. Beholde wherefore the Reformed conclude, from all the reasons before going, that the Popes of Rome are the true Antichrist.

The villanies of the Popes the eight cause of refusall.

The eight reason.In the eight place, the Reformed Christians will not admit the Popes for their Iudges, for these their filthy vices and villanies ensuing.

First, they haue beene whoremongers. 2. Ty­rants. 3. Possessed by Divels. 4. Atheists with­out any sence or feeling of God. 5. Tormen­tors or bloody persecuters. 6. Traytors. 7. Poy­soners. 8. Bastards. All the which things the [Page 39] Reformed say, they can sufficiently proue true by the testimonies of such Writers and Authors, being Papists, as in diverse ages past haue written bookes thereof, which are at this day every where printed and set out, and consequently may be read by every man.

And first of all the Reformed prooue, That the Popes haue been whore­mongers and Sodomites. that di­uerse Popes haue beene Brokers, or Bawds, whoremongers, incestuous, and Sodomites. For Sergius the third committed filthinesse with di­verse Harlots, but especially with Marozia that famous strumpet, of whom hee begat Pope Iohn the twelfth. Landus the first, begat Iohn the e­leventh in beastly whoredome. Iohn the eleuenth being heire to Landus the first, came also by right of whoredome to the Papall dignity, by the meanes of the Romane Courtezan Theodora, Luitpran. Firm. lib. 3. cap. 12. De gest imper. Patr. praem. & Platin. Firm. l. 2.13. Luitp. lib. the which being often enflamed with the fire of lust (I would spare or favour chaste eares if I were not to expresse the very wordes of Luitprands) did not onely allure and provoke the Pope to vse carnality with her, but did also sometimes importune and compel him. Iohn the thirteenth, Mantuan. was conuinced at a Sinode in the presence of the Emperour Otho the first, of diverse notorious vi­ces, among which, the principall was his hor­rible incontinency, which was that hee com­mitted incest with both his sisters, that hee had made a brothell-house of the Laterane Pa­lace, that hee had forced Stephana his fathers concubine, as also the widow Paniete, and Anne, together with his Neece: And being convinced [Page 40] of all these villanous acts, hee was deposed from the Papall throne, but the whores restored him againe, by a sedition and mutiny that they rai­sed among the Nobility of Rome. Alexander the sixt suffered Peter Mendoza Cardinall of Valence to abuse his bastard sonne the Marquis of Zanete, Vates Volater. as if he had beene his wife. And how much the said Pope was tainted and polluted with lustful­nesse sufficiently appeareth by this Epitaph of his daughter Lucrece;

That is to say;

Ioan, or Ione. Pont. Iohn the eight, before called Gilberta, being got­ten with childe by a Cardinall, was delivered in a publike Procession going towards the Church of Laterane, betweene the Collosse or Statue, and the Temple of Saint Clement; Actus Sanara. and that in the presence of all the people, in the open street, in which place also she died in labour, vpon which occasion Baptist Mantuan composed these verses ensuing:

That is to say;

We reade that Iulius the second besides diuers others did principally spoyle by Sodomie two very yong noble Gentlemen which Anne queene of France, Ian. Panop. Epist. Quin: qua ecclesia. Commenta. Mag Paris. Greuel George. Iuil. had recommended and giuen in charge to Robert Cardinall of Nauetia, to traine them vp in good instructions. Innocent the third was so villanous a leacher that he abstained not euen from the Cardinals; whose Sodomie hauing beene followed by Grouanni Delacasa a Florentine, Archbishop of Beneuent, The Booke was imprinted at Venice by Troy anq. Xanius. he wrote a a booke in Italian verses in prayse of Sodomie, which hee termeth diuinum opus, affirming that hee merited there by: Sixtus the fourth, set vp at Rome publike stewes and appointed them for fleshly villaines, allowing to the Cardinal of Saint Lucie the act of Sodomie during the three hottest months of Summer; adding for the conclusion or shutting vp: Fiat quod petitur, Iron Qucis. Ioan Rauis Bap. Man. lib. 4. Alphons. Volat: in declam ad Leo. that is, be it done that is required, or I grant thy re­quest. Iohn the fourth, was deposed from his pa­pall seate at the Councell of Constance, because of his Sodomie, rauishing of women, and such [Page 42] other enormious and haynous acts, and after­wards detayned prisoner at Hedelberge for the space of three yeeres. Valer. Anctin. Vergarius. Agrippa. Clement the eight, was ac­cused in the declaration vpon the articles of the Masters Sarbonists of Paris, that he was the son of an Whore, an Enchanter, a Sodomite, a forcer of women, and a master of all abhomination: Paul the third, deliuered to Alexander one of his sisters against his wil, to be his Whore, to the end he might be made Cardinall of Hestia. And the other sister whom he had likewise defloured, hee caused to be made away by poyson, because he perceiued that shee did beare greater affection to others, then to himselfe. The same Pope Paul committed filthines with his owne daugh­ter, Constantia; and with his neece Laura Furnetia, and set downe in his register, the number of for­tie fiue thousand Whores from whom he recei­ued monthly the reuenue or taxation imposed for there vnchast conuersation. Many more like examples (say the Reformed) of the Popes villanies might be alledged, but it is to be feared that the eares of well disposed persons would be thereby offended. 2. The tirannie and crueltie of Popes. It remaineth therefore in the second place for the Reformed to proue that the Popes haue beene cruell tyrants: Iohn the 13. caused the eyes of some of his Cardinalls to be put out, Luitpran. lib. 6. intog. of others their tongues to be cut out, of others their noses, and of others their priuie parts. Boniface the seuenth, caused Iohn the 13. by ambush or way-laying to be apprehended, and to haue his eyes put out, and suffering him [Page 43] to die in prison, by that meanes obtained the papall Chaire: Vrbane the sixt choosing new Car­dinalls caused 7. of the old ones to be cast into prison, fiue of which he commanded to be put into sackes and cast into the water. Innocent the eight of set purpose, Valer. Ansel. Volateri marsil. referred certaine Burgesses of Rome, who did exhort him to vnion and con­cord, to Lewis his nephew, residing or abiding in the Hospitall of the holy Ghost, where the said Nephew hauing at the said instant put to death two of them, he made them to be cast out of the window, saying, that the discord and sedition could not by a more conuenient means be pacified. Sergius the fift caused the body of Formosus to be taken out of the graue, eight yeeres after he was dead, and made him to be placed on the papall seate where hee caused his head with three of his fingers to be cut off (the other two fingers hauing beene before cut off by Stephan the fift) and all this being further put in execution according to his pleasure, hee further commanded to cast the sayd headlesse bodie, together with the head and three fingers into Tiber. O rage and outragiousnesse neuer before herd of, say the Reformed. 3. That the Popes haue had acquain­tance with Diuels. In the third place the Reformed Christians doe declare the Popes haue beene possessed with Diuells, and haue familiaritie or commerce with euil spirits; For Alexander the sixt, bound himselfe by con­tract to the Diuell for his helpe and meanes to become Pope. Paul the third, Brimo Cardinal. Luitpra. lib. 6. was the cheefe a­mong the Negromancers: Benedict the ninth by [Page 44] charmes called vp diuels into certaine woods, & by diuelish art or skill allured and entised into his armes all the women that he would. In the fourth place the Reformed shew that the Popes are prophane and Atheists. 4 That Popes haue beene Atheists. For wee read that Leo the 10. on a day answered Petro Pembo who alledged some place of scripture: It is a good while since sufficiently knowne, Vita Pontif. Exempla Hul. & Aug. what profit and aduantage the fable of Christ hath brought to vs and to all our companie. Nicholas the first sayd, that it was more honest and decent secretly to haue carnall copulation with many Whores, Peter Prom. Ren: Cardi. then openly before all men to liue with a wife in marriage. Siluester the second, one day saying Masse was so troubled with the noyse of Diuells that with the very conceit and feare, he fell into a burning fever, and vnderstanding the Diuell would haue him performe his promise, hee re­quired vpon his death-bed, that after his death they would cut off his hands, and his tongue, & his priuie parts. Gregorie the seuenth, being in danger of death commanded that a certaine Cardinall should be called vnto him, Ben. Cardina. to whom he himselfe confessed that he was worthy to bee punished with death, because hee had amonge much people and many nations sowed disfenti­ons & seditions, and had wrongfully persecuted the Emperour Henry: Eating of Porke being by his Physitian forbidden to Iulius the second, he spared not to vomit this blasphemie, Pantal. Paul. Verger. in despite of God &c. The same Pope Iulius being very an­gry for that a cold Peacock was eaten which he commanded [Page 45] should be saued or set vp: brake forth into another blasphemy against the divine Ma­iestie, and when one of the Cardinals sitting at his table, said vnto him, that his Holines should not be so angry for a matter of so small impor­tance, Iulius answered him; If God were so angry for the eating of an apple onely, that hee cast our first parents out of Paradise, why should it not be lawfull or allowable for me who am his Vicar, to be offended for a peacocke, seeing it is much more exquisite & pleasing then an apple.

In the fift place, the Reformed shew, 5. That the Popes are tor­mentors. that the Popes are most cruell persecuters, which they proue by the examples following: Iulius the 2. in the space of seven yeeres, Huld. Hut. See Gerbert. Gilb. Duth. Erasm. Colet. Mattha. Paris. caused more then two hundred thousand to be murthered: Grego­rie the ninth, caused to bee strangled against all right the Ambassadours of the Emperour, by whom he vnderstood, that Ierusalem was againe taken Clement the fourth, made publiquely to be beheaded Conradine, sonne of the King of Si­cilie, without any reason, or lawfull forme of pro­ceeding. And what needeth it, See the Booke of Martyrs. say the Refor­med, to make here further mention of so many thousand persons, as the Popes haue caused cru­elly to be martyred in diuerse parts of the world, and that onely for Religion.

In the sixt place, 6. The Popes are traitors. the Reformed Christians proue the treasons of Popes by certaine notable examples; for to cite say they, all the examples would fill a great booke. The Emperour Frede­ricke made a publique complaint in the assem­bly [Page 46] at Norenberch, See how the Emperour was imprisoned & released by the Souldan. of the treason of Alexander the third, and that in the presence of the Princes of the Empire, causing openly to bee read before the said Princes there assembled, his owne tray­terous letter which hee had sent to the Souldan or Emperour of the Turkes: Gregorie the second made a secret prohibition of paying to the Em­peror his ordinary impost or customes. Alexander the sixt, tooke and hyred the Turkes to ayd him against the French. Gregory the 9. requested the Souldan by letters, not to restore the holy Land, but rather to doe his best for the dispatching of the Emperour.

7. The Popes haue beene poysoners.In the seventh place, the Reformed prooue, Popes to haue beene poysoners: And first of all Pope Paul the seventh, caused his owne mother and neece to be poysoned, Verger. Agap. Vicel. Volater. Mar. in Euseb. to the end that by this meanes all the hereditary goods of the Fornas­ses might accrue or come vnto him. Alexander the sixt, put to death by poyson after the Tur­kish guise, See Contaren. Verger, and other Authors the brother of Gemene Baiezet, Em­perour of the Turkes, and that against all com­mon right, and the law of Nations; for although hee were prisoner, yet the Turkes had before­hand ransomed and redeemed him for two sums of gold. And as the said Pope went about to do the like to certaine of his Cardinals, Pet. de Viues lib. 6. Epist. the Cup­bearer erred in the pots or flagons, & having filled to him also some of the poysoned wine, hee died together with the Cardinals that drunke there­of. Innocent the third, gaue poyson to the Em­perour in the Host, by meanes of a Priest.

[Page 47]In the eight place, the Reformed declare, 8. Popes haue been bastards. that the Popes for the most part haue beene bastards and the sonnes of whores: For Martin the se­cond, was the sonne of the priest Palumbus, a Ne­gromancer, begotten on a whore. Iohn the se­cond, was by whoredome the sonne of Pope Landus the first. Sergius the third, did beget Iohn the twelfth of a famous strumpet Marozia. Like­wise Iohn the 12. had Iohn the 14. by a whore. Also the Priest Leo, begat Iohn the 16. Gregory the Bishop, Benedict the 8. and Iohn the 22. Like­wise Laurence an Arch-priest, begot Sylvester the third. Robert the Monke, Adrian the 4. Leo the 10. Clement the 8. Innocent the 3. Gregory the 9. Innocent the 4. Adrian the 5. So that all those Popes before mentioned were begotten in villa­nous and ignominious whoredome.

Finally, Prodigies that fell out and came to passe by reason of the villanies of Popes, with strange pu­nishments for the same. the Reformed produce also out of Histories, many prodigies and wonders, or my­raculous signes and remarkeable punishments; by which the Almighty made it manifestly ap­peare, that all those villanies and filthy abhomi­nations aforesaid of the Popes, did greatly dis­please him.

And first of all concerning prodigies and strange signes; It came to passe at Mapente, Sigebertus & Vincentius. in the time of Pope Benedict the third, that the Di­vell hidden in the hood or coule of a Priest that gaue holy water, accused the sayd Priest in pre­sence of all the people, to haue had carnall soci­ety the night before going, with the daughter of the chiefe officer. Benedict the ninth having [Page 48] beene strangled by the Divell, to whom he had abandoned and given himselfe, there were seene at the same time great imflāmations in the aire, in the shape of fiery houses and beames. In the time of Pope Paschall there fell out also diverse and sundry prodigies, and this especially, that at Spire blood dropped out of certaine loaues of bread. When Lucus the third was Pope, who had allowed of, and countenanced the booke called Sacra Scortatorum, that is to say, the sacred rite of Whore-masters; there was a great earth quake which overthrew in Asia many goodly Cities, & in Sicilie destroyed 25000. per­sons. In the yeere 1224. when the Dominicans or Iacobins passed through Italie into England, prodigious tempests did arise, which overwhel­med many temples, buildings, and trees, there fell also haile-stones as bigge as an egge. When Vrbane the fourth was Pope, who ordayned the day of the Sacrament, commonly called Gods Feast, and that by the perswasion of a woman, there appeared in the ayre a great Comet for three months together, Ioan. Novian. in illust. Batau. the which after the same night that Vrbane died, appeared no more. Ni­cholas the first, begot of his concubine or whore, a childe that had haire and pawes like a Beare. Iohn the 24. having assembled a Synod at Rome, there to invest the King of Hungary, Roman Em­perour, after that the Masse of the holy Ghost was finished, hee set him downe in his Papall chaire; at which very instant a hideous Owle flew to a beame right over against the Pope, and [Page 49] hauing her eyes continually fixed vpon him, there sate and cryed til the Pope with-drew him­selfe: and the second Session the same Owle came againe to the same place, and when they could not driue her away neither by noyse, nor with cudgels, they were at length enforced to giue over, or breake vp the sayd Synode, with­out having effected or concluded any thing. The day that Leo the tenth chose thirty Cardi­nals a great tempest of thunder and lightening did arise after such a manner, that the Chappell where the Ceremonies were performed with great solemnitie was strucken therewith, and the same also plucked the Image of the little child Iesus out of his mothers armes, & the Keyes out of Saint Peters hands. Many other signes and prodiges haue come to passe, but the Reformed passing them ouer with silence comes to the am­ple proofe of certaine horrible punishments in­flicted from heauen vpon the grieuous sinnes & impieties of the Popes. Maruelous punishments of the wicked­nesse of Popes. Pope Siluester Campanus was banished from Rome by the strumpet Theo­dore. Constantine the second, was depriued at a Counsell of both his eyes, See much of this in the life of the Popes described and set out by the author after­ward. as also of his Papall authoritie, and afterwards shut vp in a cloyster. Adrian the fourth, flying from Rome came to Venice, in the attire of a Gardiner, where being hid in a couent hee was imployed in looking to the Garden. Adrian the fourth, was strangled or choked with a flie that flew into his mouth. Iohn the twentie two, being crushed vnder with the fal of a vault of an house of pleasure, so ended [Page 50] his life. Iohn the eleuenth, imprisoned by the souldiers of Guydo, was strangled with a pillow which they held hard or close vpon his face; Benedict the sixt, was by a Burges of Rome cal­led Cinthius shut vp in the Castle Saint Angeli; there by him strangled for his enormious vil­lanies. The bodie of Boniface the seuenth, who died suddenly was tied by the foote and thrust through with pikes, and being drawne a long the streets was ignominiously cast into the Com­mon place of buriall. Lucius the second enter­prising to assault the Capitoll whether the chan­cellors for their safetie were retired, was so sharp­ly encountered and strucken with blowes, that hee died verie shortly after. Innocent the fourth, hauing vniustly condemned to death Robert of Lincolne, because hee had reprehended or taxed the horrible impieties of Popes, as well by word of mouth as by writing, the sayd Robert ha­uing appealed to the Soueraigne Iudge Iesus Christ, a voice was heard at the Popes seate cry­ing. Come wretched creature to the Iudgement of God. So that the next day the Pope was found dead vpon his bed, all his body being blacke and blew as if he had beene beaten, and brused with blowes of a cudgell. Nicholas the third died suddenly being stroken with an Apo­plexie. Leo the tenth died laughing and drinking roundly. Clement the eight, hauing conspired with Francis king of France, against the Empe­rour Charles the fift, was afterwards imprisoned by the Captaines of the Emperour and derided [Page 51] after a strange fashion; and after, they had pilled or sacked the Citie of Rome, he was restored to his pontificall authoritie but finally was stifled or smothered, with certaine Cardinals by the smoke of certaine Torches and waxen lights.

Hitherto haue we vnderstood the courses & rea­sons wherfore the Reformed Christians will not accept the Popes for there Iudges in matter of religion. For they say in the first place, that it is repugnant to all lawes and rights both deuine and humane that in this cause or sute Popes should be both accusers and Iudges. And that which is more according to the common Iudg­ment and opinion of the Canonists, the Pope a­lone cannot pronounce sentence vpon an here­sie but must therein be Iudged also by others. Adding farther herevnto so many wicked acts of the Popes, whereof albeit they were not con­uicted and condemned, but onely accused, yet so it is that they not only cannot be Iudges in religion; but are also incapable of accusing the meanest person, before they haue sufficiently purged and excused themselues of all the before mentioned enormities. Finally for so much as this is agreeable to all naturall right and reason, that is to say that in all affaires and consultati­ons of importance, euery thing be resolued vpon and concluded according to the opinion and sentence of the greater and principall part; espe­cially when the greater part is esteemed or con­sidered, not onely according to the number of persons, but cheifly according to the nature, [Page 52] worthines and importance, of the whole affaire or matter, and goodnesse of the cause. And Considering that all the Realmes and nations heretofore mentioned which accuse the Popes doe largly extend and amount to the two principal parts of Christendome; & consequent­ly there remayning for the Romane Catholikes but one of the principall parts of Christendome. The Reformed conclude that they may with all right & reason reiect the Popes as incompetent and vnlawfull Iudges; wherefore (say the Refor­med) Let the Popes of Rome first and foremost purge themselues of all the aforesaid abhomina­ble acts and hainous villanies whereof they are accused, or else if they cannot doe it, let them forbeare to intrude themselues, in quality or title of Iudges, touching the differences of Religion. Otherwise the Reformed say, that they shal haue iust occasion to make that answere to Popes which was heretofore addressed or returned to Pope Iohn Bishop by the Greeke Churches; the which Churches, the Pope had written vnto then, that he alone was the head of all the Churches, and the onely, and proper Vicar of Iesus Christ, they answered him breefly in these termes.

The letter of 7. Churches to the Pope. We firmely beleeue thy great authoritie ouer them that are subiect vnto thee, wee cannot endure thy great pride and ambition, wee cannot iustifie thy great couetousnes. The diuel be with thee, for God is with vs.

The Reformed come now to declare where­fore [Page 53] and how farre forth they will not acknow­ledge the Councells nor admit them for their Iudge. For they refuse them as they say, Why the Coū ­cels are refused to be iudges in religion. for diuers and sundrie weightie reasons. And first of all they affirme that there are diuers Councels which haue grosly erred, not onely in discipline and outward order, but also in that which con­cerneth the honour of our Saviour Iesus Christ, The 1. reason of refusall. whence it hath come to passe, that oftentimes Provinciall Synodes haue beene corrected and controuled by Generall Councels, and Generall Councels by provinciall.

Secondly, The 2. reason of refusall. the principall and best Councels haue not alwayes treated of all the points and articles of Chrstian Faith, but onely of certaine differences which were then most questioned.

Moreover it appeareth by Histories, that even 3 in the best golden ages, the pride and ambition, or the curiosity or impudence and indiscreti­on, or else the dissolutenesse or evill carriage of certaine Bishops and Pastors hath beene such, as it seemes that oft-times in the Councels and Sy­nodes, the Spirit of God did not governe, but rather the vncleane spirit, who then prevailed & got the vpper hand: In briefe, we reade that in 4 these last ages such Councels haue beene held, as haue brought in and confirmed false doctrine, and vnprofitable, frivolous and hurtfull ceremo­nies; and that not by arguments or reasons, or by the authority of the Word of God, but rather by strong force, & by way of Armes. And to the end no man may think all this to be devised as a [Page 54] false and malicious accusation: the Reformed affirme, that they can plainely proue it by a briefe rehearsall and register of the Councels; for who shall diligently search into ancient and moderne Histories, shall finde this to bee true, that even as following the ancient tradition of the house of Elias, all the time of the continu­ance of this world, is divided into thrise three thousand yeeres. In like manner all the time from the first comming of Iesus Christ vntill his last comming at the day of iudgement may bee fitly distributed into three periods or parts, in which also all Realmes and Principalities haue felt some alteration and change. We finde also that in those three periodes, Three periods or partitions of Time of the new Testa­ment. or partitions of time, true Christian religion and the vniversall Church hath increased and decreased like the moone.

For vntill about 500. yeeres after the birth of Christ, although that during the sayd time, cer­taine differences or controversies did arise, tou­ching the person of the Sonne of God, and other very important points of religion, against Ebion, Cerinthus, and diverse other Heretiques; yet the truth hath alwayes obtained the vpper hand: And during those first fiue hundred yeeres, the Church of Christ flourished, being as it were in full moone. For in this first period, were held the Apostolicall Councels; and afterwards all the foure Oecumenicall Councels, that is to say, vniuersall of the Primitiue Church. And indeed the first of all those Oecumenicall and Generall [Page 55] was assembled or called at Nice by the Empe­rour Constantine the Great, Con. Nice. which confuted and condemned the wicked Heretique Arrius.

The second was assembled or held at Constan­tinople, by the Emperour Theodosius, Con. Const. which dis­prooued and convinced the Macedonian Here­tiques.

The third was assembled in Ephesus, Con. Ephes. by the Emperour Theodosius, the second sonne of Arca­dius, which condemned the Heretique Nestorius.

The fourth was called and held in Chalcedon, by Marcion, and refuted and convinced the He­retique Eutyches.

The Reformed protest, Con. Chal. that they will most willingly allow of the foure Creeds and Confes­sions of Faith, ordayned by those foure Generall Councels, as faithfull expositions of Christian religion, for so much as they be grounded vpon the word of God.

But in the 500 yeers ensuing, The second period of 500. yeeres. falshood so strug­led and encountered with the truth, that so soon as man began by little and little, to decline from the true and right rule of holy Scripture, there did forthwith spring vp diverse plants of false doctrine, and of hurtfull ceremonies, which more and more encreased: for albeit, indeede in the fift Generall Councell called by the Em­perour Iustinian, in Constantinople, 5. Con. Gen. all they were refuted which maintained that the bodie of our Lord Iesus Christ was of immortall and incor­ruptible nature.

Also howbeit, that at the sixt generall Coun­cell 9 [Page 56] which was celebrated and held in the same place, by the authority of Constantine the fifth, the Heretiques Monotholites were convinced and condemned. So it is that afterwards, and almost all the Councels ensuing, propounded and agreed vpon things altogether vnprofita­ble, or for the most repugnant to the expresse 7 word of God. For in the seventh generall Coun­cell, which was first assembled by the Empresse of Constantinople, and from thence removed to Nice, it was held good and decreed, that Images should be honoured and adored, the which was not delt in or determined by the authority of the word of God, but rather by the force of a migh­tie army, for that purpose procured and called from Thracia.

8 The eight generall Councell was held in Con­stantinople, vnder the raigne of the Emperor Ba­silius, where Pope Adrian by his Legates com­manded to acknowledge the Church of Rome for the head of all other Churches, and that all lay and secular persons should be excluded from all election of Clerkes, or persons Ecclesiastical, so that thereupon so great debate and con­tention did arise betweene the Greeke and Latin Churches, concerning the primacy or chiefe, so that the controversie is not at this day alto­gether determined and pacified.

The 3. period of 500. yeeres.The other fiue hundred yeeres next follow­ing, such Councels and Synodes were held, as decreed almost nothing which was good, but rather pernicious doctrine was therein confir­med [Page 57] and established. For proofe whereof (say the Reformed) no more needs to bee done, but only to produce one Counsell of euery age be­fore mentioned.

In the Councell or Synod of Maience, 1049. at which both the Emperour and the Pope were present together with an hundreth and thirtie Bishops, the point touching the forbidding of marriage to Priests was discussed.

In the Councell of Brixia which was assem­bled by the Emperour Henry Gregory the seuenth was deposed from the papall seate, 1080. by reason of his blasphemies and villanies aboue mentio­ned.

In the Councell of Pauiaohen when the Emp. Fredericke would haue had the election of the Popes reformed; a debate or strife of 20. 1160. yeeres continuance was stirred vp & kindled which en­dured vntill the Pope had troden on the necke of the Emperour in the Citie of Venice.

In the Councell of Lions, 1243. Innocent the fourth made a decree against the Emperour Henry the second, and granted to the Cardinals power and leaue to weare red hats, and to ride on horse­backe.

In the Synode of Vienna in France, 1311. Clement the fift solemnely pronounced his Clementines, and albeit that afterwards lying on his death-bed he commanded they should be burned, because he wel perceiued them to confirme diuers errors apt to entrappe or ensnare mens consciences: This notwithstanding his successor Iohn the [Page 58] twentie three, 1414. did againe appeare and ratifie the sayd Clementines. The Emperour Sigismund caused a generall Councell to be summoned at Constance wherein Pope Iohn the twentie three was dismissed of the papall seate, and Iohn Husse & Hierome of Prage were condemned & burned; because they had embraced and followed the doctrine of Iohn Wicliffe an Englishman, who a­mong diuers other points of good doctrine taught that the Supper of the Lord ought to be distributed to the people vnder both kinds with­out the imagination and dreame of Transub­stantiation.

In the time of the said Sigismund there was al­so a Councell held at Basil, where it was decreed that Popes should be subiect to Councels, and because this decree did greatly displease Pope Eugenius, he caused the said Councell to be re­moued to Bolona, and from thence to Ferrara, and from thence againe to Florence. Finally Iulius the second, assembled & called the Coun­cell of Laterane, and Pope Paul the third, the Councell of Trent, but for so much as the pro­ceedings in those Councels were not according to the rules prescribed in the word of God.

The Reformed mainetaine that they are not any way obliged or tied to their decrees. So by that which is before alledged it manifestly appeareth (say the Reformed) what kind of Councells and Sinods haue beene held in those last ages by them of the Romane Church.

Now concerning the diuersitie of repugnances [Page 59] of Councells it is also easily to be discouered. Repugnances of Councells. For the Councell of Chalcedon condemned Eutiches, but the Councell of Ephesus did ab­solue and acquite him. The Councell of Nice condemned Arrius, but the Councells of Saricea, Smernia, and Millan maintained & vpheld him. Dist. 32. Con. praeter. host. The Councell of Numidia where Saint Cyprian was president, would haue all those rebaptized which were baptized by Heretikes; which the Councell of Carthage did absolutely forbid. Dist. 4. de Cons. con. Non. host. The Councell of Ephesus which was held in the time of Pope Celestine did permit to commu­nicate vnder both kinds, Dist. 15. de Cons. but that of Constance in the time of Iohn the twenty three, and that of Lateran did rigorously forbid it.

The Councell of Chalaus did ratifie offerings for the dead, that of Carthage reiected them. The Councell of Ancyra, & of Nice, of Gangrae, of Coletan, and of Elibere, did all consent to the marriage of Priests, and other Ecclesiasticall per­sons; but the Councells of Nercesaria, and of Chalcedon, and of Agatha, and diuers other Councels did secretly forbid the same. The Councell of Toletua allowed Priests to keepe Concubines; but the Councell of Carthage and that of Basill in the time of Eugenius the fourth, did sharply forbid it.

The Councell of Pope Alexander did forbid to heare Masse by a Priest that kept a Concu­bine, which Lucius the third did permit. The Councell of Gangrets condemned all them that ordained or commanded new traditions to the [Page 60] people the which that of Constantinople did allow. Dist. 34. The Councell of Tolete con. 2. and of Li­bere con. 36. did reiect Images; but that of Nice the second and diuers others did admit them. What would yee more. The Councell of Arminium denied the primacie of the Pope of Rome, but that of Chalcedon the sixt and some others auerred and acknowledged it. The Councell of Gelase, decreed against Transub­stantiation, contrariwise that of Florence in the time of Victor the second, and that of Lateran in the time of Innocent the third, maintained & ratified it. Consider now well (say the Refor­med) of what force and authoritie Councels can be, and how litle they consent and agree to­gether. So that for those and such like reasons the Reformed will not accept or acknowledge the Councels for Iudges of the differences in Religion; but they wil admit them for witnesses deposed in this action or sute, so far forth as their testimonies agree with the publike Letters Pa­tents or words of the testament, and with the words and meaning and intention of God our Soueraigne testator.

As also S. Austine aduiseth vs verie well, that is to say, that in differences of the Church we must neither follow the authoritie of the Coun­cell of Ephesus, nor the Councell of Arminium, seeing we are not therevnto obliged, but ra­ther that by the authoritie, and force of the holy Scripture we should set and weigh cause a­gainst cause, & reason against reasō. Also that we [Page 61] ought to giue more credite to a Lay-man who speaketh the truth accoring to that which is cō ­tained in holy Scripture, then to a general Councel alledging falshoods cōtrary to the Scripture.

Here now further followeth the third kinde of Iudges, that is to say, the ancient Fathers, The ancient Fathers can­not be Iudges in Religion. which are also produced as Iudges of religion by them of the Church of Rome; but they of the Reformed Church will not admit them ab­solutely for their Iudges. For first of all (say they) that there are very false doctors that are very ancient, and which is more, ancient Fathers haue also confessed of themselues, that they might all erre and bee deceived. On the other side, because that in the ages ensuing, the false o­pinion and peruerse perswasion touching the invocation of Saints deceased, the too great ve­neration or reuerencing of Martyres, the alle­goricall and too curious exposition of holy Scripture, single life or abstinence from marri­age, Monkerie and Monasticall or retyred kind of life, and the great number of ceremonies haue bin long since so deeply rooted, that euen some learned Doctors haue not onely endeavou­red to suppresse the aforesayd errors, but con­trariwise, haue rather vpheld them, partly tho­row couetousnesse, partly of ambition, The faults & errors of the Fathers. partly al­so of set subtle purpose. The which the Refor­med say, they can plainely proue by diuerse and sundry examples, but they suppose that those ensuing will satisfie for this purpose.

All Christians acknowledge in the first place [Page 62] Tertullian for a good ancient Father and an vn­corrupt and Orthodoxe Doctor, Tertullian. so farre forth that he confuted by the written word of God the Heretiques Marcion and Praxias, both which denied the divine and humane nature of Iesus Christ: but for so much that he maintaineth the error of the Chilliasts, and disalloweth of second mariages, all Christians must confesse he erred.

Cipryan. Cyprian held very true opinions of the holy Trinity, of the Baptisme of little children; and of the right vsage of the holy Supper; yet here­in also hath he failed, that is to say; That hee holdeth that such should bee baptized againe, as were formerly baptized with Heretiques, that hee too excessiuely praiseth single life, and ab­staining from marriage.

Ambrose.Saint Ambrose hath written diverse godly bookes of the holy Trinity, and of the doctrine of Iustification; but the subborned or suppo­sed books in our time published vnder his name, are refused by the Reformed.

Hierome. Hierome hath greatly edified the Christian Church by his writings, wherein hee teacheth that the true regeneration or renewing of man, proceedeth not from the power and naturall fa­culties of free-will: but hee greatly over-shoots & denies himselfe when he so much disesteemes and disgraceth the state of marriage, as to pro­nounce her a whore that after her first marriage marrieth againe.

Augustine.Saint Augustine being the most vncorrupt Do­ctor of all the ancient Fathers; hath in truth [Page 63] done great service to the Church of Iesus Christ, when hee fundamentally by the Word of God confuted the Arrians, the Manicheans, the Dona­tists, and the Pelagians, but for so much as manet hoc, that children should receiue the Lords Supper, herein hee did not sufficiently consult with the Word of God.

Saint Gregorie held a good opinion, Gregorie. in saying that hee was Antichrist who caused himselfe to be called supreame and vniversall Bishop, yet did hee greatly erre in forbidding and infringing the lawfull marriage of Pastors and Ministers of Gods Word; when he thus writeth; That it is by no meanes lawfull to renounce or giue ouer a monasticall life, and when hee is so carried a­way with apparitions, spirits and, visions, that hee is absolutely repugnant to the Word of God.

Furthermore how (say the Reformed) can we simply accept of the ancient Fathers fully and wholly for our Iudges, Sentences and testimonies of the Fathers contrary to the doctrine of the Church of Rome. Ambrosius. considering that our ac­cusers the Popes themselues, doe not allow and admit all the sentences & testimonies of the anci­ent Fathers. S. Ambrose saith, that for honesty sake and for seemly respect vnto the dead, they should be suffred to remain at rest in their graues. Gelasius l. 1. de Aba. in Con. Re. Gelasi­us saith, that the substance or essence of Bread & Wine in the holy Supper remaineth inseparable, even as in our Saviour Christ the humane nature abideth vnited with his owne nature. Aug. l. 2. per. morit. cap. vlt. Saint Au­gustine saith, that it is presumption to conclude or determine any thing on any side in divine [Page 64] things which are obscure, without cleere and manifest testimonies of holy Scripture. Calix. dist. 6. de Con. Calixtus distributed the Sacrament of the holy Supper to all the Church, and debarred from it dissolute persons, and excommunicated all them which being present in the assemblie received not for all that the supper of the Lord. Cyp. l. 1 epist. 2. Saint Cyprian sayd, that the blood of the Lord ought not to bee denyed to Christians, for the confession whereof they are bound to shead their blood. A­pollon [...]us taxed Mintāus with this heresie among others, Apol eccl. hist. lib. 5 cap. 22. to haue beene the first that had institu­ted certaine lawes and ordinances concerning fasting. Paph. hist. lib. 2. cap 14. Paphnutius maintained that marriage should not bee forbidden to Priests or Pastors of the Church, declaring that the company with a mans owne wife is chastitie. Cyp. l. 1 epist. 3. Saint Cyprian affir­meth, that the Lord Iesus alone is to be hearke­ned vnto concerning whom it is pronounced or commanded, heare him. Also, that we must not regard what they which haue beene before vs haue said or done; but what Christ who is before all hath commanded. S. Augustine saith, that the Christian Church should not lift it selfe vp a­boue Christ, Aug. con. Crosc. cap. 2. because hee iudged alwaies truely and rightfully; but Ecclesiasticall Iudges often faile and fall into error. Amb. lib 2. de Offi. cap. 18. Saint Ambrose saith, that religion and divine service requires neither gold nor silver, and also that by gold we haue not the fruition of those things which cannot be bought for gold. Spirdion saith, that hee did freely eate flesh vpon such dayes as others did abstaine from [Page 65] 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 [Page 66] 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 [Page 67] 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 [Page 68] 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 [Page 69] of the the same Throne, Chaire, or State; but he that embraceth contrary doctrines, such an one shall not be accounted as a true successor. And this second hath the name and title, but the first hath true effect of succession, without which succession is but a bare following of one thing af­ter another, when the disease is said to succeed or follow after health, darknes after light, tempests after calme, folly and rashnesse after wisedome and prudence, lees or dregs after wine or beere: Hitherto con­tinue the words of Nazianzen. Also as we say, that Nero succeeded Augustus, and Cambyses Cyrus: Considering then, that the suc­cession of the Propheticall and Apostolicall doc­trine hath long since ceased in the Church of Rome, the Reformed conclude, that the ordina­rie succession of the Popes of Rome, and of the Bishops of the Romane Church, is not sufficient to establish true religion, When the suc­cession of doc­trine ceased in the Romane Church. nor in any sort thereof to determine.

But it may be they of the Romane Church, will demand of the Reformed Christians, at what time, and vnder what Pope the succession of true doctrine was interrupted, changed, and altered? To which the Reformed answer; that the Popes and Bishops of Rome must be distin­guished and divided into three ranks or sorts: For first all, the Reformed deny not, The first ranke of Romane Bishops. but that from Linus to Melchiades, the first Bishoppes of Rome (being thirty and one in number) were faithfull Pastors of the Church of Christ, who laboured in the vineyard and harvest of the Lord even vnto death; and therefore they may right­ly be called starres, remayning in the right hand [Page 70] of our Lord Iesus Christ: but from Sylvester the first, The second sort of Popes. to Sabian the Thuscan (thirty three in num­ber) they (say the Reformed) were but Bishops with Miters, which albeit they were not the worst, did notwithstanding by their traditions and decrees, prepare the state and throne for the great Antichrist. All the other Popes from him vnto the Pope at this present, The third sort of Popes. are called and held by the Reformed for Antichrists, in such sort notwithstanding, as that the first of those Popes vnto twenty and nine after Boniface the fift, and Leo the fourth, are accounted to be in the king­dome of the great Beast: the other thirty and one Popes ensuing from Iohn the eight vnto Iohn the seuenteenth are registred and recounted in the kingdome of the great Whore: Apoc. 17. and the o­ther nine and thirty Popes succeding vnto Cele­stine the fourth, Apoc. 17. Apoc. 20. Apoc 9. belong to the kingdome of the great Dragon: and all the last Popes from Inno­cent the fourth, vnto the present Pope, which ex­ceedeth the number of fiftie, are enrowled or numbred in the kingdome of Grashoppers, ac­cording to the ancient prophesie, which the Lord hath vouchsafed to reveale vnto vs con­cerning the kingdome of Antichrist. Beholde how plainely it appeareth (say the Reformed) that the personall succession of Bishops is of ve­ry smal importance and authority to decide the difference of religion.

The consent and accord in the outward service cannot be a marke of true religion.But yet (say they of the Roman Church) can­not the vnion, good agreement, and consent in publique doctrine and outward service demon­strate [Page 71] which is the true Catholique Church.

To which the Reformed reply, that if bare consent and accord in outward service could performe so much, that then neither the Iewes, nor the Turkes, nor any other Heretiques, Pa­gans and Infidels, could bee excluded from the Catholique Church; for as much as experience in all times doth sufficiently proue them marve­lously to agree, and to be of one iudgement and consent in their perverse heresies and false errors. whereas contrariwise, wee see often-times great and excellent Orthodoxe Doctors, Dissention of diverse excel­lent Doctors. Act. 15. to haue had sharpe and bitter dissention and contention one with the other. Betweene Paul and Barnabas such strife was stirred and kindled, that one de­parted from the other; euen so Peter Alexandrine and Melitus did striue and contend each against other; as also Epiphanius and Saint Crysostome; Soz. l. 1 c. 16. Socr. l. 4. c. 32. Orig. con. Cels. lib. 7. Srom. 7. Saint Ierome, and Saint Augustine and Ruffin: likewise Ciril, Iohn of Antioch, and Theodoret. Yea pagan Infidels haue often vpbraided and repro­ched Christians, for their disagreement and dis­union: Whence it appeareth more cleere then the Sun at noone-day (say the Reformed) that as externall agreement, or the onely vnion and consent in the outward service of God, cannot decide or determine of the truth of religion; so on the contrary part also, every kinde of dissen­ting and partaking is not by and by a token or marke of false religion. Yet with this proviso or caution, that the foundation of the truth be not subverted by the debate and difference in the dissention.

[Page 72] That the most ancient custom is not a marke of the true Church.Shall it be then the cōmon & publike custom of diverse ages that can shew vs where we must seeke and find the true Church? The Reformed answer, that as the eternall God hath expresly forbidden the faithfull to permit and suffer his eternal and divine truth in any sort to be impay­red, defaced, or diminished, either because of time, or proscription of many yeeres, or by any custome bee it never so ancient [...] or by any con­spiring and generall assent whatsoever, yea al­though it were of the whole world. So that wee see that the good Patriarch Noe with all his familie, Gen. 7. Heb. 11. although hee saw all men to con­spire and consent together in impiety, and disso­lute life, it being growne to a custome in certaine ages afore-going, hee notwithstanding did ra­ther embrace with those of his familie divine doctrine, then consent with all other to the im­piety and prophanation of the whole world; Must it then bee the Church that ought to sup­presse and compound all these grear controver­sies in religion? The Reformed say, that first and foremost we must learne well to distinguish the true Church from the false Synagogue and the assembly of the vngodly; That the only written Word of God should be Iudge of religion. which cannot be effec­ted by any other meanes then by the only writ­ten Word of God. Must then the holy Scripture be full and sole, or competent Iudge of the dif­ference and state depending betweene these disa­greeing and divided inheritors? The Reformed Christians are altogether of this opinion, and thereupon are fully resolved.

[Page 73]For indeed they maintaine and certainely shew with S. Austine, S. Ciprian, and diuers other very ancient fathers and Orthodox doctors, that the things which are necessarie to the saluation of the faithfull, and children of God, Luk. 16. Io. 4. Io. 6. Io. 15. Act. 28. Pro. 30. 2 Tim. 3. Esa. 8. are all exactly contained in the written word of God which is commonly called the holy Scripture. For Saint Austine verie well saith. Aug. tract. in Iohan. ca. 11. Chrysost. hom. 41. c. 22. in Ioh. It is only to the bookes of holy Scripture now called Cano­nicall that wee must 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, [Page 74] 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 [Page 75] 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. [Page 76] 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 [Page 77] meanes, powerfull to satisfie and appease those two pretending or contending parties; that is to say, if endeavour be vsed to suppresse and de­cide by the pure Word of God the controversies aboue mentioned, adiudging that alone to bee the true religion and Catholike Church, which agreeth fully and wholy with the Word of God, rightly expounded, and vnderstood according to the same Word of God, and the Analogie of the Articles of the Christian Faith. The exception of the Church of Rome. They of the Ro­mane Church pondering these reasons of the Reformed Christians, doe protest, that albeit in­deed they well perceiue the religion of the Re­formed not much to decline from the written Word of God, and if it wholly accord with the the same, that yet they would not hold and pro­nounce the same Reformed religion to be good, because (say they) the sayd Reformed religion was first set on foot and published by Heretikes, and Doctors that were not sent by God, nor had a lawfull calling, and who were innovators and new devisors in religion. The answer of the Reformed. The Reformed Chri­stians doe earnestly entreat, that they of the Ro­mane Church would not accuse them of such faults, that is to say, of heresie, vnlawfull calling, and innovation or bringing in of novelties; but rather perceiving their religion to consent and accord with the truth of God, contained in the writings of the Prophets and Apostles, that they would imbrace the Reformed religion. For first of all the Reformed Christians complaine very much of the wrong that is offered them, in ac­vsing [Page 87] 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 [Page 79] 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 Coū ­cell 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.

[Page 80]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 [Page 81] 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 [Page 82] 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 selfe-same 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, w ^ch 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 [Page 83] 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 [Page 84] 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 Coū ­cell of Rhemes, called the Popes Antichrist.

Bernardus.Saint Bernard in the yeere M. did challenge & encounter the Popes as servants of Antichrist. [Page 85] 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 [Page 86] 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 [Page 87] 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.