THE CATHOLIQVE JUDGE: OR A MODERATOR OF THE Catholic Moderator.  
Where in form or manner of a Plea or Suit at Law, the differences between those of the Reformed Church, and them of the Romish Church are decided; and without partiality is showed which is the true Religion and Catholic Church, for the instruction of either party. Together with eight strong Arguments or Reasons, why the Popes cannot be competent judges in these controversies.  
Written in the Dutch and French tongue, by john of the Cross, a Catholic Gentleman. Translated out of French into English, by the Right worshipful and learned Knight Sir A. A.  Pro. 17.15. 
He that justifieth the wicked, and he that condemneth the just, they both are an abomination to the Lord.  
LONDON, Printed by I. D. for Robert Mylbourne; and are to be sold at his shop, at the great South-door of Paul's. 1623.   

TO MONSIVER NICHOLAS MALAYR, LORD OF TUT. etc.  
SIr, 
The Author's Epistle.  more than twenty years are passed since lighting on the substance or matter of this present book, handled in Latin, in form of an Oration, by the inducement of certain good Personages, I was persuaded to reduce it into the form of an Action or Suit at Law, and to cause it to be Printed in the Flemish tongue, with hope that this small Treatise might conduce somewhat towards the edifying of Christians: And understanding that divers impressions have been sold in the Low-Countries: Hereupon I at the last resolved to make it change language, for the use of our Churches, and especially, of the Churches in the Kingdom of France, where are to be found these two formal complaining parties, brought in as contending or pretending title in this cause of Religion: that is to say, they which make profession of the Roman Religion, as accusers or Plaintiffs on the one part, and they which make profession of the Reformed Religion as the accused or Defendants on the other part. I assure myself that both the one and the other will herein find occasion, more seriously to consider of this so important business and debate; yea and whosoever will not be wilfully blind, may easily here discern, how this suit or cause of Religion hath been for many years passed wranglingly and cunningly pleaded, by them that seek for nothing else but to charge and burden their adverse party with unjust and false accusations, and reproaches; and to hinder the coming at length to a final decision or determination.  
God grant that even the most simple and ignorant may read it heedfully, and without prejudice or prejudging, to the end they may seriously resolve to join with the better party, for the advancement of God's glory, & of their salvation in our Saviour jesus Christ.  
For the rest (Sir) I have presumed to dedicate unto you the French edition, of this religious suit or action concerning Religion: hoping you will accept, receive, and take it in as good part, as I offer this my poor labour with a sincere affection, especially because I understand, that you are much addicted to the reading of books, which tend to the maintaining and defending of the doctrine of jesus Christ. Be pleased then (I beseech you) that I may here make unto you some small public acknowledgement and I humbly desire our good God, to fit you with his especial blessings, most conducing and tending to his glory and your eternal salvation.  
At Harlem about the end of january, in the year of our Lord, 1614  
Your humble and most affectionate in service and duty. john of the Cross.   

To the Christian Reader.  
CHristian Reader, whereas this little book containeth the principal controversies of Religion, I thought good to adjoin hereto at the beginning, a Catalogue of all the Authors, whose testimonies are cited in diverse places of this Treatise; to the end no man may think that the points or matter therein handled is only the opinion of some small number of people, and of late sprung up, but of many persons, and in sundry times; to the end also, that every one diligently examining the said authors, may satisfy and put himself out of all doubt: So that neither the one nor the other party may have just reason to complain of my partiality. Read heedfully and judge uprightly.  

A Register of the Authors titled in this Treatise, for the better confirmation of the Truth.  

A  
Augustinus.  
Ambrose.  
Acatius.  
Athanasius.  
Andradius.  
Antonius Florent.  
Aeneas Silvius.  
Albertus Cratzius.  
Abbas Vrspergensis.  
Augustinus Steuchius.  
Arnobius.  
Actius Zan.  
Agrippa.  
Apollo.  
Arnulphus Aucet Epis.  
Arias Montanus.   

B  
Bernardus Abbas clu.  
Basilius.  
Bonifacius.  
Baldus.  
Benna Cardinalis.  
Beda.  
Baronius.  
Bernardus Mendoza.   

C  
Chrysostome.  
Cyrillus.  
Clemens Alexandrinus.  
Cyprianus.  
Calixtus.  
Clementis Clementinus.  
Coletus.  
Conformiatum Liber.  
Concilium Trident.  
Coment. Magist. Pariseen.  
Cuspimianus.   

D  
Ducherius.   

E  
Ecchius.  
Evagrius.  
Eutropius.  
Extravagants.  
Eusebius.  
Everard, Archi. Salis.  
Epiphanius.  
Erasmus.   

F  
Fellinus.  
Francis Petrarch.  
Flavius Blondus.  
Fuccius.   

G  
Gregorius Nazianzen.  
Gelasius.  
Gulielmus Budaeus.  
Gerson.  
Gregorius Magnus.  
Gratianus.  
Gabriel Biel.  
Grebelius.  
G. Lilius.  
Gallen-Annal.   

H  
Hironimus.  
Hulderius Huttenus.  
Hesius.  
Hermoadus.  
Hieron. Savanarola.  
Hiron. Marius.   

I  
jeremius.  
justinian.  
Ius. Canon.  
jason.  
janus' Pannon.  
johannes Monlucius.  
johan. de terra Cremata.  
johan. Petrus Farra.  
johan. Anarsimus.  
johan. jovianus Pontanus.  
johan Functius.  
johan Noviamga.   

L  
Lindanus.  
Lombardus.  
Laurentius Valla.  
Luitperandus Ficinencis.  
Legenda Sanctorum.   

M  
Marcilius Ficinus.  
Mantuan Baptista.  
Mabeus.  
Marullus.  
Matthaeus Parisiens'.  
Michael Centonas'.   

N  
Nicholaus Cusans.  
Nauclerus.   

O  
Orosius.  
Origenes.   

P  
Paphnutius.  
Panormitan.  
Paulus Weigerius. Episcop.  
Petrusius Soto.  
Platina.  
Petrus Premonstra.  
Pighius.  
Philippus Orcius.  
Pautalion.   

R  
Raphael Volaterranus.  
Ruardus Tap.  
Ruffinus.   

S  
Stella ventus.  
Sabellicus.  
Socrates.  
Sigibertus.  
Spiridion.   

T  
Tertullianus.  
Thomas Aquinus.  
Theodoretus.  
Trebellius.  
Thomas Roden.   

V  
Vincentius.  
Valerius Anselmus.  
Vicaelius.   

Z  
Zezintus.     

THE CATHOLIC JUDGE. All ye people and inhabitants of the world that love the truth in sincerity of heart, be attentive and give ear, for behold a great and most important cause is to be tried.  
THE Sovereign and Almighty God, who is a most gracious Father of all his elect, hath promised the Kingdom of Heaven to all true believers, even as to his dear Children, in his only and well beloved Son: And hath published and exhibited this his promise of the heavenly inheritance, in the public writings or records of the old and new Testament, and having also sealed it with the Signet of the Sacraments, he hath over and above delivered and committed it, into the hands of the inheritors; Adjoining moreover to the writings testimentarie, certain fatherly conditions, which the heirs of the same inheritance should be tied to perform and observe. But the Children are fallen into debate, and they are divided, and separated one from the other, with great contestation. The one of the parties acknowledgeth the Pope of Rome to be their visible head, yea verily and the Lieutenant of the heavenly testator. The other party will not acknowledge the Pope of Rome to be such: Even thus they challenge and pretend right to the possession of the heavenly inheritance, & to the title of the true Church, the which each party maintaineth, to appertain unto them: The Accuser or Plaintiff in this suit is the Pope, together with all them that partake with him, or depend upon the sea of Rome.  
The defendants or accused are all they that will not acknowledge nor admit of the Pope, but make public profession of being of the reformed religion. Both the one and the other parties, allege their reasons, their placards, and Charters, their letters Patents, and writings sealed, and produce also witnesses deposed: But both parties are much perplexed and troubled about choosing of a judge: For each of them striveth to propound such a judge as thou believest will be most favourable and inclining to their side: The Church of Rome refers itself to the sentence and judgement of the Pope, of Traditions, of Counsels, of ancient Fathers, and of miracles: affirming moreover, that she will not altogether exclude the word of God from this judgement or decision: Contrariwise they of the reformed religion reject and refuse the judge's abovenamed, saying that in this case or plea, the Pope of Rome cannot be at the same time both judge and party, considering also that he himself is accused of diverse impieties. They reject Traditions as suspected judges and reprovable: Touching Counsels the Fathers and miracles, they do not acknowledge them for judges but rather for Antentike witnesses, whose testimonies they are ready to accept, so that they agree with the tenor or public writings of the Testament. The Church of Rome accuseth them of the reformed, to be revolted or fallen away from the true Church, that they have forged or devised new divine services. That they, have not moved this debate against them but within these few years: and therefore they affirm that the kingdom of heaven, and the title of the true Church belongeth according to all right and reason unto them, and not in any sort unto the reformed.  
These reply that they are not declined nor separated from the true Church, but rather from the Synagogue or Assembly, of the ; that they have not invented a new doctrine, nor new Traditions, but that they walk in the same way of Salvation, in which all the faithful from the beginning of the world have been saved: That indeed in times past they have been oppressed by their tryanny; as Abel once was by his brother Cain, Isacke by Ishmael, and jacob by Esau, so that they were forced to hide themselves, but that now like the moon they have again recovered their light, attributing to themselves the names of first borne or Eldership. So that there is concourse from all parts to these children, and inheritors, which are at such odds and debate, and great trouble and confusion is raised. From words they pass to blows, to murders, yea to civil wars, and shedding of blood, to burning and hanging, and in brief to all kinds of inhuman punishments and executions. Sometimes the one, another while the other party seems to have the upper hand: And the more they of the reformed religion are oppressed, persecuted, burned, the more they boast of their advancement, victory & triumph. In the mean time they protest, that men should not in this case proceed by force and violence, but according to right and reason. And herein they do appeal to God himself, not acknowledging any other head or Sovereign judge, to the end that the testator himself may determine this controversy by his last will which is contained in his holy word. And to the end that this may be the more commodiously effected, they appeal also to an universal Counsel, wherein it may, be freely permitted to read and examine the codicells or schedules, and the sealed writings of the Testament, and by them to understand the last will of the heavenly testator. The Church of Rome on the contrary part protesteth that she hath often caused general Counsels to be assembled, in which the words of the testament have been sufficiently examined, and that by them it is found and appeareth that the name and title of the Church appertaineth to none but to her only. They of the reformed Church on the other side deny the said Counsels to have been universal or free, for as much as the Popes have not suffered them there to render or make a free confession of their faith, neither given them hearing of there defences, but contrary to all right have been both accusers and judges; having sentenced and condemned the cause of there brethren without having heard there Allegations: Whereupon they oft since protest, that they have in no sort lost their suit and right; but that they will continue & remain, lawful heirs of the inheritance which was bequeathed unto them by their heavenly father, so long as they shall observe the conditions contained in the Authentic writings of the Testament. In the mean while the reform say, that they are prepared and determined to expect and tarry for the just & Sovereign judge jesus Christ, who will at length come to judge, both the quick and the dead, and will make an end of these long controversies in religion, in such sort, as that he will grant and assign to them that shall have right, eternal life: but will cast out them that are in the wrong to eternal condemnation. The two parties have not proceeded any farther in this their action or demand. Now than the question is to which of these two parties, the possession of eternal life, and the title of the true Church ought to be adjudged. True it is that this decision and judgement appertaineth to jesus Christ above, the which also he will pronounce without farther appeal at the judgement and Session, which he hath decreed, and notified to the whole world more than sixteen hundred years since, and without fail will come and be within short time. Be well advised and careful in the mean time (O ye Kings and Princes, and all the Inhabitants of the earth) to join yourselves with the better party; lest that now leaving this difference undecided, jesus Christ, the sovereign judge should condemn you at his last coming in judgement. And to the end you may pronounce just sentence in this controversy in Religion, show yourselves upright judges, and not partial, without condemning either of the parties before you have heard them. But if you have harkened with one ear as is meet, to the plea and doctrine of the Church of Rome; I desire you to lend the other also to the plea and doctrine of the reformed Church: imitating herein Alexander the Great, who was wont to hear the voice of the accuser with his right ear, in the mean while stopping his left one, which he reserved to hearken withal to him that was accused.  
I will propound then, and produce in the first place, the doctrine and opinion of both parties, and that out of the books and writings of each of them: bona fide I will neither add nor diminish any thing at all, and I will here mention nothing that may not be found in their own books literally in express terms. Afterwards, I will propound the arguments and reasons, for which they of the reformed religion, refuse to acknowledge and accept for their judges, the Popes, the Counsels, the Fathers, Traditions, Miracles, or other such like witnesses; but do instantly require, that all such differences of Religion, may be decided and determined by the written Word of God. And after you shall have apprehended and considered all these things in the fear of God, and without any prejudicate conceit, or partiality: then I will willingly permit you to choose the better of those two parties, pretending right, or contending one against the other.  

The differences of the reformed Christians, and the Catholic Romans touching the principal points of Religion.  
Concerning the first point, which we have at this present to entreat of: Behold, hear the principal and most important controversies in the doctrine of these two parties:  
First, the reformed Church believeth, 
● Of the holy Scripture Io. 5. Io. 10. 1 Tim. 3.  that there is nothing necessary to salvation, which is not fully comprised, or contained, in the holy Canonical Scriptures, of the old and new Testament.  
But the Church of Rome saith, 
Aug. 49. cap. 11. in johan. Petr. Sot. in Scholar de Scrip. Pig. de Ecles. hierar. lib. 1. cap. 14. Cens. col. pa. 19  that the holy Scripture is unperfect, and uncertain or doubtful; compareth the same holy Scripture to a nose of wax, to a leaden rule; It affirmeth also, that without the authority of the Church, it is but as a fable of Esop's; that the Scriptures is the cause of all heresies, that it is accommodated and applied to the time, and that therefore the reading thereof must be forbidden to Lay-people, that is to say, to the simple and common sort.  
The reformed Church believeth that credit must not be given neither to the Counsels, 
2. Of Tradidions. Gal. 1. Esay. 8.  nor to the Fathers, no nor to an Angel descending from heaven, if so be he should teach contrary to the written word and doctrine of jesus Christ.  

Chrysost. 49. in Mat. Aug. lib. 3. de Trin. Trident. Concil. Sess. 4. Linden. lib. 1. cap. 4. Hosius de verbo in Sol. in Con. Late. enlo. pag. 133. 3. Of the Law of God. Rom. 7. Mat. 5.1. Io. 1.  The Church of Rome teacheth, that unwritten traditions must be held in as great estimation and reverence, as the holy Scripture, as being the foundation of Faith, without which foundation the authority and weight of the Scripture, vanisheth away, or loseth the reputation.  
The Reformed Church believeth, that the Law of God cannot perfectly be fulfilled or performed by man: and that whatsoever is committed against the same Law, is sin.  

Aug. lib. 2. con. juli. & hom. 48. in joan. Lindu. lib. 3 cap. 19 Andrad lib. 5. Ruord Tap.  The Church of Rome teacheth, that the Law of God may be so perfectly kept and performed, that one may do works of Supererrogation, or surplusage: also that all which is committed against the law of God is not sin; as amongst other things concupiscence.  

4. Of Sinne. 1 Io. 3. Rom. 5 Aug. lib. 2. con. jul. in hom. 41. in Iron.  The Reformed Church believeth, that the want of original justice or original corruption, concupiscence, or coveting, and whatsoever is repugnant to God's law, is sin, and maketh men culpable of the wrath of God.  

Counl. Col pag. 49. Ruor. Tap. de per. orig. Conc. Bes. Sess. 36.  The Church of Rome teacheth that concupiscence and original sin, is not properly sin, neither is subject to the wrath of God, nor liable to punishment.  

5. Of freewill. 1 Cor. 2. Rom. 7. Ephes. 2. Aug. de Sp. & lit. cap. 30.  The Reformed Church believeth, that since the fall, no freewill is left in man, touching things belonging to salvation, unless God change and move the will of man by his holy Spirit.  
The Church of Rome teacheth that man can love God Ex puris naturalibus; that is to say, only by his own power and natural faculty: Also that man even being in mortal sin de congruo; that is to say according as is meet, proper or agreeable, may deserve the ordinance or disposition of grace.  
The reformed Church believeth that the elect of God are justified only by faith in jesus Christ, 
6 Of justification. Rom. 3.4.5. Io. 3. Act 10. Aug. de Trin. Ser. 114. Barn. sup, cont. Ser. 6. Con. Trid. Sesse. cap. 11. Audred lib. 6. pag. 447. Sot. in Scholar de purga. Concil. Col. pag. 156. 7 Of the mediator jesus Christ. Io. 3. 1 Tim 1. 1 john 2. Math. 20. Esa. 53. Aug. lib. 1. c. 42 in Iran. hom. 85. Ambros. de Isa.  without any good works of the Law, in such sort notwithstanding, as the said faith, must not be unfruitful, or dead, but a true and lively faith working by good deeds of Charity.  
The Romish Church teacheth, that men are not justified by grace and by the imputation of Christ's justice, but by obedience of the law as our own inherent righteousness.  
The reformed Church believeth, that there is but one only mediator between God and man; that is to say, jesus Christ very God and very man: who by his death and passion hath canceled and done away the sins of the faithful, and by his resurrection hath for them purchased and merited life eternal.  
The Church of Rome teacheth, that Christ died for original sin only. And that jesus Christ is not our only Mediator, but together with him, all the he-Saints and shee-Saints of Paradise.  
The Reformed Church believeth, 
8. Of the Sacrifice of jesus Christ. Heb. 10. 1 joh. 2. Heb. 9 & 43. Esa. 53. Act. 24.  that the faithful are reconciled to God the father by the only sacrifice of jesus Christ, once offered and performed or finished on the Cross.  
The Church of Rome teacheth, that the death of jesus Christ, 
Con Trid. Sess. 6. con. 2. Cat. Rom. pag. 11. Gab. Bel. & 11.12. Linda. lib. 4. pag. 375.  not the only expiatory and purging sacrifice, but that the Mass is also such an expiatory or satisfying oblation, as abolisheth the sins of the living, and of the dead; & it is also available to obtain all good things both spiritual and temporal.  

9 Of Repentance. Eph 4. Rom. 3. Io. 1. c. 19 Esa. 19 c. 5.  The reformed Church believeth that such a repentance is acceptable and pleasing to God, wherein appeareth a true mortification of the old Adam, and a true vivification or quickening of the new man proceeding from a true faith  

Lom. lib. 4. Dist. 16. Cat Rom. pag. 421. Com. Tho. 6 cap. 241. Con. Trid. Sesse. 4. And. lib. 9 cap. 18. 10 Of the Church. Io. 10. Eph. 2. 1. Cor. 3. Math. 18.  The Church of Rome teacheth, that such a repentance is requisite in which there is a perfect contrition of heart, confession of mouth, and satisfaction of works, by which only salvation can be obtained.  
The Reformed Church believeth, that the true Church is, there where the word of God is sincerely and purely preached, the Sacraments lawfully administered and distributed, and where the outward discipline of the Church is duly obeyed.  

Sot. def. lat: deon'e pag. 991. jug. Con: Dist. 4 Con Triden. Sesse. 5. Con 2.  The Church of Rome teacheth, that the true notes of the Church are these: that is to say, consent in public doctrine with the Church of Rome: Secondly, the personal succession of Bishops; Thirdly, the acknowledgement of the Pope.  

11. Of Counsels. Mat. 18. Gal 5. Luk. 11. 1 Cor. 11. c. 119.12.62.  The Reformed Church believeth, that she is not subject nor tied to Counsels, but only to the written Word of God. Also that the Counsels and ancient Fathers may err, when they swerve, and turn aside any whit from the word of God.  
The Church of Rome subjects and ties itself wholly to general Counsels as those that cannot err. 
Tap. Art 1 pag. 5. Sot assen. lat de Concilijs.   
The Reformed Church believeth that there are but two Sacraments instituted by jesus Christ, 
12. Of Sacraments. Mat. 28. Mar. 16. 1 Cor. 11. Aug epist. 218. ad jan. & lib. 3 de doct. christ. cap 9 Con Triden. Sesse 7. can. 8. Linda. lib. 4. cap. 57 13. Of Marks. Rom. 8. c. 3. 1 Timo. 2.  that is to say, Baptism and the Lords Supper.  
The Church of Rome teacheth, that there are seven Sacraments which confer salvation, Ex opere operato, that is to say, by the work wrought yea even without any good intention or affection of those that use them.  
The Reformed Church believeth, that the afflictions and oppressions which the faithful endure in this world are fatherly corrections, which are sent unto them from God, for their amendment & the chastisement of certain sins, or else are trials and proofs of their faith or testimonies of the true doctrine they suffer for.  
The Church of Rome teacheth, 
Linda. lib. 4 cap. 73. Con. Triden. Sesse. 4. Can. 9 Tho. Aquin. l 4. Dist. 4. Art. 9 Sot Asseu: de author.  that the martyrdom or suffering of the Saints is an expiatory or purging oblation for sin; and that the pain or punishment which they endure, deserveth a diminishing, and mitigation of eternal punishment, and moreover life eternal.  
The Reformed Church believeth, 
14. Of the Magistrate. Rom. 13.  that the Magistrate ought not only to take care of maintaining and defending the temporal goods of his subjects: but also of true religion, and of procuring their salvation.  
The Church of Rome teacheth, 
Sot. in late. schol. Ibid. in assirt. Cap.  that the Magistrate must be debarred from intermeddling with Ecclesiastical affairs, and with religion, and also that Ecclesiastical causes pertain only to the Pope and his Prelates.  

15 Of Marriage. Heb. 15. 1 Cor. 7. 1 Tim. 3.1. Chrisost hom. in Tit. 2. con. dist. 28 Pigh. cat. Rom pag 552.  The Reformed Church teacheth that Marriage is honourable among all: And that it is a Devilish doctrine to forbid it to any.  
The Church of Rome affirmeth, that such as are married live in the flesh, and that marriage is forbidden to Priests, and to Ecclesiastical persons: And that it were more tolerable, for an Ecclesiastical person to entertain many Whores and Concubines, then to betake himself, to lawful marriage. 
16 Of humane traditions. Col. 2. Mat. 11. 2 john 1. Eph. 2. Gal. 3. Mat. 15. Con. Triden. Sesse. can. 1. Cat. Rom. pag. 319 499. Can. Triden. Sesse 4. can. 1.1. Grat. con. dist. 5.   
The Reformed Church believeth, that chrism or anointing with oil, and other such like observations, and traditions of the Church of Rome, are directly repugnant and opposite to the word of God.  
The Church of Rome teacheth, that by the Sacrament which they call confirmation, the faithful receive more graces then by the Sacrament of Baptism, And that extreme unction confirmeth spiritual grace.  
The Reformed Church believeth, that none can be justified before God by any other means then only faith in Christ jesus. 
17. Of Vows. Io. 1. Heb. 10.   
The Church of Rome maintaineth, that vows of continency, poverty, and obedience merit eternal life. 
Sot. asser. Can. And pag. 11.   
The reformed Church believeth, that their sins are abolished and blotted out by the blood of the only Mediator jesus Christ.  
The Roman Church believe, that there is not only a divine virtue in holy water, but also an efficacy to cure, and heal, and to drive away devils; and in sum, to defend and preserve all things, against all inconveniences.  
The Reformed Church believe, 
20. Of Invocation. Exod. 20. Mat. 4. Act. 4. Apoc. 12. 1 joh. 4. Ecch. in Lom. lib. 4. dist. 48. Con. Trid. Sess. 6. Rom. 3. Lind. l. 3.23.  that we must call upon God the Father, the Son, and the holy Ghost, in spirit and in truth.  
The Church of Rome maintaineth, that we must call upon Angels, and hee-Saints, and shee-Saints of Paradise; attributing to each Saint a particular office: as for example, that Saint Leonard delivereth prisoners, that Saint Valentine giveth bodily health, Saint Roch, or Saint Petronel, cureth the fever, Saint Clare the diseases of the eyes, and Saint Anthony the toothache.  
God commandeth that none but he alone should be honoured, worshipped and adored. 
21. Of Relics. Deut. 4. Con. Trid. Sess. 4.   
The Pope commandeth to honour and adore the bones, relics, and images of the Saints.  
The reformed Church believeth, 
22. Of Fasting. 1 Tim 4. Col. 4. Rom. 14. Mat. 15. Soc. de iciun.  that the forbidding of certain meats, on certain days, out of an opinion of merit, and holiness, is a doctrine of Devils.  
The Roman Church teacheth, that abstaining from certain meats is a work by which one may satisfy for sin, and by which a man may apply unto himself the merits of jesus Christ.  
The reformed Church believeth, 
23. Of Pardons and Indulgences. 1 joh. 1.2.  that the blood of jesus Christ is the expiation or satisfaction for our sins.  

Terrae Pro. 11.46 62. Extrava li. Tit. 9 Clem. 6.  The Church of Rome teacheth, that the Pardons and Indulgences of Popes are able to obtain not only absolution of temporal and eternal punishment: but moreover, eternal salvation.  

7. Of the absolute power or rule of the Pope. Ephes. 4. Col. 1. Cent fro. je. de Turr. lib. 3. cap. 64. Fol. lib. 1. cent. Rom.  The Reformed Church believeth, that jesus Christ is the only head, who was crucified for us, and now raigneh with great Majesty at the right hand of his heavenly Father.  
The Church of Rome affirmeth, that jesus Christ is an invisible head, and that the Pope of Rome is the visible head of the Church, who surmounteth all Emperors, and Monarches, so much as the Sun excelleth the Moon, or as gold exceedeth lead. Also that he is greater than Moses, and Saint Paul; that he is like to Saint Peter, yea verily that he is God, and not man: that he may also dispose and dispense contrary to the four general Counsels, and against the words of the Gospel.  

25. Of the certainty of faith. Mar. 9 Rom. 8. Aug. pag. 4. tit. 6. cap 2.7.  The Reformed Church believeth, that the faithful should not doubt at all of their salvation.  
The Roman Church teacheth, that we must always doubt thereof.  

26. Of Antichrist. 1 joh. 2. Mat. 24. Dan. 12. Apoc. 17. 1 Thes 2.  The Reformed Church believeth, that Antichrist is already come; and that he is Antichrist that denyeth Christ jesus to be come in the flesh, that is to say, who maintaineth false doctrine, touching the nature and office of jesus Christ. The throne or seat of which Antichrist is erected, in the City standing upon seven hills.  
The Church of Rome expects yet the Antichrist from Babylon, of the Tribe of Dan; 
Comp. Thes. l. 7. cap. 8. & 14.  who shall bear rule three years, and at the last shall be slain upon the mount of Olives.  
The Reformed Christians believe, 
27. Of Purgatory. Io. 5. Apoc. 19 Cat. Rom. pag. 127. Com. Theolo. l. 7. cap. 3. Ingust. propo.  that presently after the death of their bodies, their souls shall be carried up to heaven, into life eternal.  
They of the Roman Church say, that there is a Purgatory; yea, that there are five places for the souls of the deceased. 1. The hell of the damned. 2. The place of children, which have not been baptised. 3. Purgatory. 4. Limbus, or the suburbs of hell, where the Patriarches are. 5. Heaven.   

Eight reasons why the Popes cannot be competent judges of Religion.  
BEhold in brief the differing doctrine and controversy between these two parties: The Church of Rome referreth itself to Popes, to Counsels, to Fathers, to their Church, and to Traditions; affirming that they ought to be judges, and pronounce sentence and definitive resolution in all these controversies.  
The Reformed refuse all these judges, beforenamed, adding therewithal, their reasons wherefore they reject them. I earnestly then entreat thee (friendly Reader) as thou holdest dear and precious thine own salvation, yea so fare forth as in this debate and variance of these contending inheritors, thou desirest to join with the better party, that thou wilt indifferently and patiently hearken to them both.  
Now then concerning the first judges pretended by them of the Roman Church, that is to say, the Popes of Rome.  
The Reformed defendants or accused, say, that they cannot acknowledge, nor admit them for competent judges in this cause, for divers very pregnant reasons. For first, they show, that the Popes of Rome long time since, have not only been accused, but also convinced of eight horrible crimes and impieties, and that by the most part of Christendom: that is to say, England, Scotland, France, Hungary, the greater part of Germany, Switzerland, Denmark, and Sweden; yea likewise of the Churches and Nations, which have made, or now make profession of Christian religion, in Africa, in Egypt, in Syria, in Greece, and in other quarters.  
The crimes and impieties of the Popes are: 

1. Impiety or Atheism.  
2. Tyranny.  
3. Corruption of religion.  
4. Sacrilege.  
5. Treason.  
6. Perfidiousness.  
7. Antichristianisme.  
8. Together with ten public disgraces and infamies.    
The Reformed Christians affirm, that they can prove and show the profane impiety of the Popes by these three arguments and reasons.   

Irreligion the first cause of refusal divided into three reasons.  
First in that they attribute unto themselues a Deity: 
The First reason. Dist 96. cap. Satis c. quoniam deminb. Dist. 39 dist 40 cap. 5. papam: plum de counsel. 37 no 3. vel. 7. jusen. Conse. 145 no 2. vel. Bas l. vel. Son fol. cap. Egono de jure.  For there own ptinted books maintain that they are Gods: that they are not subject to any person in the world; that they are the spouse of the Church: that they may tolerate, dispose, and dispense, directly against the Apostolical Canons or rules; beyond and above all laws and privileges. Briefly that they must not be questioned by any person, whether they are this or that, although they should daily condemn an infinite number of souls into hell.  
Secondly the Reformed show the impiety or profanes of the Popes, 
The second, reason.  because they themselves have often scoffed at their own religion and divine service: For Gregory the seventh induced or drew on a certain man so fare by promise of a great somme of money that he undertook to kill the Emperor Henry the third with a beam which he would cause to fall upon his head, 
Benon. Cardin.  when he should be in the Church offering up his prayers withal devotion: but as the murderer made haste to execute his murder, the piece breaking which upheld the said beam, upon which he did sit, the murderous fellow and the beam fell down from on high both together.  
The same Pope Hildebrand consulting with devils against the Emperor, 
Stella Venitus lib. ad cardin. 5. maro. Raphael voluter.  made no difficulty to cast the body of the Sacrament of Christ into the fire, even against the will, and liking of the Cardinals: which act the Bishop of Parma hath diuulged and discovered. Silvester the second, obtained that authority papal by devilish practices upon condition that after his death, he should be abandoned and left to the Devils.  
Sixtus the fourth caused Bandin julian to be murdered in the Church by certain Ruffians hired for that purpose; to whom he gave the certain sign and token by the host of the Mass: For that the Popes esteem not very much their Eucharist or Host, it appeareth evidently, as the reform say, because that ordinarily, they intrust or commit it to an horsekeeper which carries the same before on horseback, among the Scullions of the kitchen; as being the Avaunt and courier of the Pope's coming.  

The third reason.  Thirdly the Reformed maintain that they can also prove the profaneness or impiety of the Popes, because they have instituted more than sixty five Ecclesiastical orders; every of those orders having a diverse fashion, of attiring and of ornaments, and, vesment according to the diverse and sundry customs or fashions, rules & orders of their Covent. And among all these orders the number of the Cordeliers or Friars minors, 
Sabellicij. Enuead. 29. l. 6.  of some is estimated in Europe only at more than five hundred thousand; which may easily be gathered by that, which the general of the order of Saint Francis hath often promised and offered to the Pope; that is to deliver unto him about the number of thirty thousand Monks, which without any hindrance of divine service might all be employed in the wars. So it is that amongst all other order the Cordeliers and jacobines are held much to excel all the rest. And the Cordeliers (besides all other fables which one may read in the book of the Conformities of Saint Frances) are not ashamed to call upon their patron in these latin verses. 
Francisse, jesu tipice dux normaque Minorum. 
See. lib. con. Fo. 228. Col. 4.231. Col. 1.   
Sedes nobis perpetuò da regni caelorum.  that is to say; 
Good Saint Francis head of Friar's minors,  
which of jesus Christ art the true figure:  
Cause us to have part of heavenly honours;  
and life to obtain that ever doth endure.   
And the jacobins are so bold as not only to compare there Saint Dominicke with our Saviour jesus Christ, 
See epist. Flor. Aut. intust. part. 3. art. 23. & 24.  but which is more in many things they placed him afore jesus Christ. The golden legends of the he-Saints and shee-Saints are all at this day printed, which sufficiently set forth the feigned miracles of one Stanislaus Adulbertus and of such other Saints. And for so much as the Popes approve and allow such books, yea and propound them to Christians to be held in equal honour and reverence with the written word of God: 
Aut. 23.27. fo. 137.  From thence also the Reformed Christians conclude, that the Popes are profane.   

Tyranny the second cause of refusal.  
The second reason for which the Reformed will not accept the Popes for their judges, 
The second reason.  is, that they have usurped dominion and sovereignty over the Church. For first of all the Pope causeth himself to be styled the Head, the Spouse, and Sovereign Bishop of the Church: Howbeit, that title cannot properly appertain to any person, but Christ jesus alone. In the second place, because that the Pope will bear rule and have sovereignty 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 strive to confirm their dominion and rule, besides that it hath been heretofore sharply questioned, by Nicolaus Cusan, Laurentius Valla, Volaterranus, Aeneas Silvius, and divers other very learned Authors, the which notwithstanding have not ceased to be patrons and defenders of the Roman Sea. The Reformed Christians maintain, that they can convince the said donation of falsehood and untruth, by these reasons following.  

Ten reasons by which it is proved, that the donation of Constantine the Great, is false and counterfeit.  
First, because none of the best and most approved Authors, either affirm, or speak any thing of this donation of Constantine.  
2. Because that Eusebius and other ancient Historians, testify, that the Emperor Constantine divided the three parts of the world to his three sons. 
Socr. Theolo. Evagr. Ruffin. Okeb. Beda. Sozom. hist. pan. 2 Vol. lib. grn 3.   
3. Because the Instruments and Decrees which touching the same were imprinted, are very different, and their style no whit agreeing.  
4. That it is an absurd thing, and likewise incredible, that Saint Peter and Saint Paul should have appeared to Constantine in his sleep, and that he should have adored them as gods.  
5. That he was never infected with the Leprosy.  
6. That he was not baptised by Sylvester at Rome, but by Eusebius in Nicomedia. 
Alb. Krant. in Sax lib. 2. ca 1. Mansil. indefens. part. cap. 11.   
7. That it is a profane kind of speech, to say that the hand of God was seen by Constantine.  
8. That he could not give to the Pope a greater right, than he had himself.  
9 That he could not confer or bestow upon the Pope power or authority over the Patriarch of Constantinople, the said title at that time being not built nor finished.  
10. And lastly, 
Euseb. de vita Constan. Ruff. l. 1 c. 39 Viues l. 24. hist. Beul. de Con. Nue, l. 8. c. 4.  because such donations contained in the privileges and grants made to the Popes, which they have received from the Emperor Constantine, are the certain marks of Antichrist.  
Surely by all these reasons aforesaid, it manifestly appeareth say the Reformed) that such donation was never made to the pope's by Constantine, but that it hath been forged and counterfeited by the Popes themselves. And concerning the words of our Saviour Christ, pronounced to Saint Peter, and to all other Preachers & Teachers of the word of God, 
Aug in Io. tract. 10 & 12. & de ver. dom. Ser. 20. Cyril. in Dial. de Trin. lib 4. Ambr. Epist. ad Ephes. cap. 2.  saying; Feed my sheep: this sentence and speech doth not import or signify a politic and outward dominion or authority, but only the ministry of the Gospel. For in another place our Lord jesus Christ taxeth the ambition of the Apostles, for that some would bear rule and have dominion over other some, and for that upon this occasion they entered into consultation.  

Chrys. hom. 55. in Math. Ber. Epist. 230. Mat. 20.25. Dist. 4. ca multi quicunque cap. 1. Sedis dist. 99 si quis. 7. Der. de por.  The Kings of the Nations (saith jesus Christ) bear rule over them, but it should not be so among you: yea and the very Canons have expressly forbidden that the Bishop of Rome should be called Sovereign Bishop, or universal head of the Church (wherefore say the Reformed) the Popes beat themselves with their own rod, seeing they cannot rightfully attribute or appropriate to themselves such authority and domination, and that for divers causes and reasons,    

Corruption of Religion the third cause of refusal.  
The 3. reason which the Reformed Christians produce, for which they will not submit themselves to the judgement of the Popes, is this; that they have not only intricated and confounded religion and divine service with many vain ceremonies, 
Can. 9 dist. 34. Can 4. in dist. 82. Can praeb. lib. decretal. Greg. tit. 7. can. 5.  but have also grossly erred in doctrine. For some decrees affirm of the Popes, that they are not men but gods; that they cannot be judged 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 have power to make justice of injustice. 
Io. 1.4. 2 Tim. 3. Mat. 15. Gal. 1. jer. 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 himself, that there can be but one form of religion, that is to say, that which is contained in the writings of the Prophets and of the Apostles: yea verily, that an Angel from heaven hath no power to add thereunto, nor from it to diminish. Whereas the Pope for all that, will have religion to consist in humane traditions such as are the Agnus Dei which they call, 
2. The complaint of Maximilian.  the baptism of Bells, the invocations of Saints, the single life of Priests, the withdrawing or depriving of the Cup in the Lord's Supper, 
De coen. dom. lib. 3. decret. Greg. tit. 41. Cal. cum. dist. 2.  the using of a strange language, and not understood in the outward service of the Mass, Bulls, and Indulgences, and other like traditions, all which as they say, came to them from the Apostles. Although it is most clear and evident by ancient Histories, that they have for most part been instituted long after by the Popes themselues: For Pope Innocent did forbid the giving of the Cup in the Lord's Supper to Lay-people, 
When and by what Popes the traditions of the Church of Rome have been instituted.  following the decree of the Laterane Council. Also he ordained that the consecrated bread should be received only upon Easter-day, which bread is more properly called the Eucharist, or bread of thanksgiving. Eugenius the fourth, Decreed the contrary, in the Council of Basill. Innocent and Honorius instituted that the consecrated bread should be reserved and kept for divers and sundry purposes, in Churches, with great veneration and reverence. Contrariwise Pope Clement would not suffer the said bread to be kept and reserved till the next day. Vitilian the second, and Agatho or Agathus the first, did decree that the Mass should be administered in Latin: And Nicholas the first, on the other side gave leave to the Sclavonians and Polonians, to administer and sing the Mass in their own language. Alexander the second, commanded not to hear the Mass, 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 have condemned the marriage of Priests. And opposite to that, Pius the second, hath left in writing this sentence: That marriage was debarred unto Priests, for a pregnant and weighty cause. But that it must be allowed unto them again for a reason more urgent and peremptory. Leo the first, Gregory the second, and third, and divers other Popes, have approved of the worshipping of Images. Contrariwise, john the 23. greatly detested Images in the Church. Boniface the fourth gave power and authority to Cordiliers to preach, to Baptise, and to give absolution. Contrary whereunto, Gregory, deprived them of that power, john the 24. 
Con. 16. qua. 8. adijcing.  held for a sound article of faith, that the Apostlos never made vow of poverty, and of continency. Pius the second said, that begging Monks were the slaves of the Devil's adding these verses: 
Non audet stigius daemon tentare, quod audet,  
Effraevis Monachus, plenaque fraudi anus:  that is to say. 
The very Devil Dares not undergo,  
What lawless Monk, and crafty hug will do.   
Pelagius the first, ordained that Clerks should daily read hours which they call of seven hours long Gregory the first, commanded them to perform their service not by singing, but by teaching and preaching publicly. Calixtus saith, that it is not lawful to believe otherwise then the Church of Rome doth, Pope julian contradicted it.  
Boniface commanded to celebrate the jubilee every hundereth year; whereas Clement the sixth hath reduced & shortened it to the fifti●h year; Boniface the ninth to the three and thirtieth. And Sixtus the fourh to the 25. and Hadrian and Leo the third gave authority to the Emperor Charles to choose the Popes. But Stephen the fourth and Hadrian the fourth, and Sergius the second, have ascribed the said authority to the Ecclesiastical persons, to the Magistrate and to the people of Rome; And Alexander the second did only permit it to the Cardinals: Finally the Whore Matilda chose to be Popes, Victor the third, and Vrbane the second. As also the Harlet Theodora elected john the eleventh; 
Ficinensis lib. 1. cap. 3. Pope's lay-men, ignorant or unlearned.  the Strumpet Marozia, Sergius the third; Antheras ordained that none should be chosen Pope who had not first been Bishop. Contrariwise to which decree Constantine the second, and Benedict the eight, were Lay persons, Benedict the ninth, and john the second, were altogether ignorant and unlearned.  

Can. omnibus utriusque.  Gregory the first, did forbid to eat flesh, milk, Cheese, Butter, Eggs, on fasting days; Eleutherius ordained contrarily that no meat should superstitiously be refused. Innocent the third brought in Auricular confession. Nectarius Patriarch of Constantinople on the other-side did abrogate it, because that under colour of confession an Adultery was committed. Honorius the third instituted the elivation, 
De conse. dist. 1. can. vata dist. 96. can. ubi. nom.  lifting up of the bread in the Mass. Gregory 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 Chalices of glass instead of wooden ones: And Vrban Chalices or Cups of gold instead of glass. Nicholas the first, excluded from the Counsel, Emp. as being lay persons. One the other-side Marcellus, Damasus, and julius permitted them to assist and be present at Counsels. 
Plate devitis. Pontifi.  Stephen abolished openly the decrees of Constantine the second Stephen the sixth likewise rejected the decrees of Formosus, & Romanus the first disannulled the decrees of Stephen the sixth: 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. johan Gerson.  decrees, and Canons, which the Papists would attribute to the Apostles, Behold the Christian Religion which the Popes of Rome boast to have preserved 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 john the 22. held opinion that souls perished and died before the day of judgement.   

Sacrilege the fourth cause of refusal.  
The fourth cause and reason why the Reformed Christians will not consent to receive the Popes for their judges, is their Simony. 
The fourth reason.  For it is very clear and manifest, that the Popes gather together more gold and silver by Annates, first fruits, or vacanties, by presentations, resignations in favour, recommendations, dispensations, for age and regularity of bodily infirmities by graces or favours expectative, revolutions, benefices, vacant, exemptions of visitations, creations of notar●●s and protonotaries Apostolic, for non obstantes, for Indulgences, to sculer Priests for revocations, for toleration and suffering of Concubines, and for diverse such like chaffers; then all the Roman Monarches ever could collect or raise from all the quarters of the world, during the time that the Roman Monarchy was in most flourishing estate. There is extant at this day a complaint in writing of the Kingdom of France, 
The complaint of the Kingdom of France touching the Pope's Simony  that the Popes had wont yearly to draw out of the Realm only about eight and twenty tons of gold. divers other such like complaints of kings may be readily found out, yea of Clerks themselves and of other great Ecclesiastical persons; all which accuse very greatly the Simony of Popes. And how true all it aforesaid is; it manifestly appeareth by the only example of john the 22. 
The excessive treasure of john the 22.  who left after his death, in his own treasury about the sum of two hundereth and fifth tons of gold: As Francis Petrarch an author worthy of credit doth plainly testify. Boniface the seventh seeing he could stay no longer at Rome in safety; by stealth conveyed away out of the Chest or Shrine of Saint Peter, the most precious jewels kept therein & fled to Constantinople. Clement the eight, and diverse other Popes, have been often convinced by their own fellows of such like sacrileges. Gregory the ninth sold to the Emperor his absolution for an hundred thousand ounces of gold. Benedict the twelfth, being possessed with fear, sold to Gregory the sixth the Popedom, for five and twenty hundred pounds of silver. The simony of Alexander the sixth, is also sufficiently known by his Epitaph, which is yet fresh in memory: 
Vendit Alexander, Coelos, Altaria, Christum:  
Emerat ille prius, vendere iure potest.  That is to say; 
Heaven, Altars, Christ, did Alexander sell:  
He bought them first, sell them he might as well.   
Furthermore, how Leo the tenth, caused to be sold by Tetzalias, and divers other Popes by their Emissaries or Legates, their Indulgences, Bulls, & pardons, is better known throughout all Christendom, then is wel-pleasing to the Popes.   

Treason the fift cause of refusal.  
The fift cause wherefore the Popes cannot be good judges in the differences (say the Reformed) is the crime of high treason or conspiracy; 
The fift reason.  for they prove by true Histories, that in all times they held the Emperors, Kings, 
Extrava. de maior. & obed. Can. 1. extra. Mat. cons. Extra de ma. & obed.  and Princes of all Europe, not only for their vassals, and liege-men, or homagers, but also for their vile slaves, and base servants. Pope Adrian alighting from his horse, as the Emperor Frederick Barbarossa, 
The Emperor horsekeeper to the Pope.  with great reverence approached to the right side of his horse to hold his stirrup, the Pope was offended at the fault committed by the Emperor, 
Hol. chron. 5. Cal. cap. 8. Nau. lib. 1. Gen. 79. Ram. in vit. Pontif.  reproving him somewhat sharply, whereupon the Emperor still full of devotion answered in excuse, that it so fell out with him, because he was not accustomed to hold stirrups, and that it was the first time he ever exercised such an office. And the Pope's choler being the more stirred by such an excuse; the Emperor said unto him, I would fain know whether this my service proceed from goodwill or from duty: If it come from good will, who will tax for any negligence him that is officious and ready to do service? And if it proceed not of duty, it imports not much on which side he holds the stirrup, who came but to show and perform courtesy and service? The next day the Emperor met the Pope, and being become more circumspect by the foresaid reprehension held the left stirrup, so conducting and guiding the Pope towards his army: Behold surely an exceeding contempt and disgrace of superior authority. 
Nau Ga. 39 Bern. d●pen. Funct. in cron.  And yet the Reformed affirm that they can produce a greater despitefulness and indignity, that is to say, of Alexander, who became Pope after Adrian aforesaid: For he having excommunicated the said Emperor Frederick Barbarossa, when he requested to be absolved of his excommunication, the Pope assigned him a certain day, upon which he should appear in the great Church of Venice: whither being come into the presence of this Pope, and of many Cardinals and Bishops; he would not give him his absolution, unless first he prostrated and cast himself down at his feet, entreating pardon of him: The which the Emperor doing, the Pope lifted up his foot, and put it on his neck, causing at the instant his Prelates to sing that verse of the 91. Psalm, 
Platin●.  Thou shalt walk upon the Lion and Asp, the young Lion and the Dragon shalt thou tread under thy feet: Wherewith the Emperor being much displeased, answered hereunto: Not unto thee, but to Saint Peter: but the Pope treading the second time on the Emperor's neck, replied both to me and to Saint Peter. And the History of Philip the fair, King of France, agreeth very well with the former: For whereas the said King was by Boniface the eight banished, or accursed as an Heretic and Enthusiast. The King notwithstanding, surceased not to proceed in his resolution: And after he had convinced the said Pope by evident testimonies, of divers grievous faults and offences, he caused him to be imprisoned in Rome. And as this Pope entered like a Fox, and reigned as a Lion, in the end he died like a dog. In the year 1300. a great number of people of all Nations being assembled in Rome to celebrate the jubilee, the same Boniface shown himself to the people the first day, adorned with pontifical vestments and attire; 
The Pope bears the two swords. Abbas Vesp. in P●●a. Annal. Gal. M●●. in Euseb. cap.  and the next day appearing in Imperial habit, caused a naked sword to be carried before him, crying with a loud voice, I am Pope and Emperor; I have Signiory or Dominion earthly and celestial. And a few days after, when Albert who was chosen Emperor by the Electors, requested to be confirmed by the said Pope; he refused at the first entreaty, saying; that such an Election as was made without his commandment & authority, ought not to be esteemed for good and lawful; yet within a short time after, he condescended to the desire of the Emperor, but under this condition, that upon the first occasion offered, he should invade the kingdom of France. Innocent the third, did so hate the Emperor Philip, because he was chosen Emperor against his will, that he oftentimes said: Let either the Pope take away the Imperial Crown, or let Philip take the Apostolical Diadem from the Pope. 
Ab Vesp. Ser. Plat. Mars an. Gal. & imper.  Clement the sixth, said to the Ambassadors, that he would never give absolution to their King Lodowicke, or Lewis, for his offence; unless freely yielding up his kingdom, he committed himself with his kingdom and all his goods into the Pope's power, with promise not to accept nor receive again any of those things, but from the mere favour and only grace of the Pope.  
The Reformed add moreover to the former, that upon the same foundation and ground, Pope Constantine the first, was the first that caused the Emperor to kiss his feet: That Martin the fift, caused the Emperor Sigismond to do the like; as also john the 17. Crescent Consul of Rome; 
Emperors excommunicated by Popes.  and Benedict the third, the Emperor. Moreover, say the Reformed, this ought not to be passed over in silence, that is to say, that Pope Innocent the third, excommunicated O though the fourth, as also Gregory the seventh 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 Frederick the first, Innocent the third Philip, the son of Frederick. Gregory the ninth, Frederick the second, and that three sundry times, to be brief Innocent the fourth, Conradus the fourth: And all this was done for the most part because they would not in all things perform the will of the Popes. And even still at this present the greatest part of kings, and Realms, Princes, and Potentates, of Christendom are in subjection to the Pope as his vassals and homagers.   

Perfidiousness the sixth reason of refusal.  
In the sixth place, 
perfidiousness the sixth reason of refusal.  the Reformed accuse the Popes of perfidiousness or faithlesness and sedition, showing by ancient Histories worthy of credit that the Popes have ever tended to this end and purpose; & so soon as they understand that any difference and dissension was raised or set on foot between kings and great Potentates, to entertain and nourish the same debate and dissension by their Emissaries and Messengers, but yet according or compounding with the one or the other party, that if so be either of the two could usurp or obtain that kingdom of his adversary, that then he should make some acknowledgement to the Roman see for so good and happy success. And so soon as the said accord and secret conspiracy passed, was consented unto, the adverse party was forthwith excommunicated by the Popes as an heretic, & his realm exposed as a prey, to whomsoever would invade or conquer it first, by putting in for it. The which the reformed show by express examples: for touching the first, although the king of France, Lewis the 12. delivered to the Pope julius, two certain Cities, so it is, that the Pope not therewith contented did cast him out of his protection, and exposed his realm to devastation or spoil. 
Arnobius Benn. juil Bul. mass lib. 5.  And whereas the same Pope julius for diverse wicked and scandalous facts (which are hereafter recited) was suspended from his papal authority by the Counsel of Pisa, (albeit the said Counsel was disturbed by the said Pope, and transported to Lions) he was enraged with such choler, that he was resolved to levy an army, and to enter into France, and when all things were in readiness, and himself mounted on horseback he caused the soldiers to pass through the City of Rome, 
The Pope casts S. Peter's Keys into Tiber, and draws S. Paul's sword.  beyond the river Tiber, and pronounced aloud and plainly these words in presence of many thousands of people. Go to, since the keys of S. Peter are no more available, let us unsheathe the rusty sword of S. Paul: and therewithal casting Saint Peter's keys into Tiber, he drew his sword threatening with a grim and frowning countenance and gnashing his teeth, to ruinated and utterly destroy the Frenchmen. The ensample of Philip Augustus is also like to the former, for the said king Philip having conquered from the English a great part of his kingdom, Pope Innocent the third, first sent two Legates into France, to trouble the state, and to stir up tumults and seditions, and afterwards had so incited & incensed Otho the third, and Ferdinand Earl of Flanders, against the French, that they had at that time lost their kingdom, if the two Princes aforesaid had not by their constancy hindered and withstood the wicked imaginations & plots of the Pope. But what is this (say the reformed) to produce such ancient Histories considering that modern examples are yet fresh in every man's memory. The year 1585. Pope Sixtus the fift, thundered & lightened with his excommunication against Henry of Burbone king of France & of Navarre. 
Brut. fulmen. Six. 5. in regi. Gall. & Navar.  And against Henry of Burbone Prince of Condy: likewise against all their race and posterity, and having excommunicated them as heretics did therewithal give in pray all their countries and Cities.  
And that also which afterwards fell out is sufficiently known to all, which is that the same Pope Sixtus the year 1588. solemnly proclaimed the kingdom of England to be heretical, and gave the same to Philip king of Spain: If we will also behold and consider the perfidiousness or faithlesness, and spiritual and Ecclesiastical disloyalty of Popes, we shall find in ancient Histories that the Popes of Rome have in all times contended among themselves for the papal Chair or dignity. For john the twenty four, being come to Bolonia as Legate with many Soldiers, 
The Ecclesiastical perfidiousness of Popes.  much threatened all the Cardinals if they choose a Pope that were not to his liking, & diverse being named and propounded, to none of which he would give his consent, at length he was required, that himself would signify whom he would have to be chosen: Then he said give me this vestment or attire of S. Peter, 
Pope's choose themselves. Stella venetus  and I will deliver it to him that shall be Pope, which being done he put it upon himself, and said I am the Pope. And albeit this act greatly displeased all the other Cardinals, they were notwithstanding forced against their wills to yield consent. In like manner john the twenty two chose himself to be Pope when the election was referred to him. The Reformed Christians say moreover that they can prove that the same time there have been, 
Four, three and two Popes at the same time governing.  sometimes four, sometimes three, sometimes two Popes: For Victor, Alexander the third, Calixtus the third, and Paschall had altogether at once the papal authority. In the time of the Emperor Frederick Barbarossa, and Benedict the eight, Silvester the second, and Gregory the fift, were Popes all at a time, until at the length Henry the third, Emperor deposed them.  
Likewise Gregory the twelfth, Benedict the thirteenth, and Alexander did by excommunications arrogate or obtain the papal authority; all of them thundering their thunderbolts the same time. Moreover diverse of them have challenged the triple Crown, and for the same have made war 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 divers other Pope's (the mentioning of which, would be too tedious and troublesome) have done the like, as is verified by their own Historiographers: Let every man judge then (say the Reformed) if these acts above mentioned, may not rightly be called perfidiousness and sedition.   

Antichristianisme the seventh cause of refusal.  
In the seventh place, 
The seventh reason.  the Popes cannot be competent and sufficient judges in the controversy of Religion, for that (as the Reformed maintain) the Popes themselves were that Antichrist, which the holy Scripture testifieth to be the wicked one, the same child of perdition, 
2 Thes. 2. Apoc. 17. 1 Cor. 1.6. 2 Cor. 6. Ephes. 2. 1 Tim. 4.  that opposeth and lifteth up himself against all which is called God: sitting as God in the Temple of God: The whore that is drunk with the blood of the Saints; being seated upon the Beast with seven heads, who committeth fornication with the Kings of the earth, and fighteth against the Lamb, by whom she shall be overcome: and finally, shall be forsaken by seven horns, or seven Kings. For since that the Pope's attribute to themselves more honour than to jesus Christ, and to the Magistrate, and so advance and lift up themselves above God. Behold the reason why they dispense against the commandments of the Apostles; against right and the law of Nature, 
Ten arguments that the Pope is Antichrist.  that they place their acts above the judgement of man; that they equal their ordinances to divine institutions: That they attribute to themselves the power of transferring and changing of kingdoms; That they name themselves head, spouse, and high sovereign Priest or Bishop of the Church; 
The Heralds cry before the Pope, Abasso, Abasso, that is all down on your knees. Dist. 19 11. 96. Bald. vlt. cap. Decius 1. de constit. Felin. c. egg. 1. de iure. Eber. Hardin. Anna. Iron.  yea verily they term themselves 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 City set upon seven hills, which hath had sovereignty and rule over all the Kings of the earth. In brief, seeing that all the things which have been 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. Behold wherefore the Reformed conclude, from all the reasons before going, that the Popes of Rome are the true Antichrist.   

The villainies of the Popes the eight cause of refusal.  

The eight reason.  In the eight place, the Reformed Christians will not admit the Popes for their judges, for these their filthy vices and villainies ensuing.  
First, they have been whoremongers. 2. Tyrants. 3. Possessed by Devils. 4. Atheists without any sense or feeling of God. 5. Tormentors or bloody persecuters. 6. Traitors. 7. Poisoners. 8. Bastards. All the which things the Reformed say, they can sufficiently prove true by the testimonies of such Writers and Authors, being Papists, as in divers ages past have written books 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 prove, 
That the Popes have been whoremongers and Sodomites.  that divers Popes have been Brokers, or Bawds, whoremongers, incestuous, and Sodomites. For Sergius the third committed filthiness with divers Harlots, but especially with Marozia that famous strumpet, of whom he begat Pope john the twelfth. Landus the first, begat john the eleventh in beastly whoredom. john the eleventh being heir to Landus the first, came also by right of whoredom to the Papal dignity, by the means of the Roman Courtesan Theodora, 
Luitpran. Firm. lib. 3. cap. 12. De gest imper. Patr. praem. & Platin. Firm. l. 2.13. Luitp. lib.  the which being often inflamed with the fire of lust (I would spare or favour chaste ears if I were not to express the very words of Luitprands) did not only allure and provoke the Pope to use carnality with her, but did also sometimes importune and compel him. john the thirteenth, 
Mantuan.  was convinced at a Synod in the presence of the Emperor Otho the first, of divers notorious vices, among which, the principal was his horrible incontinency, which was that he committed incest with both his sisters, that he had made a brothell-house of the Laterane Palace, that he had forced Stephana his father's concubine, as also the widow Paniete, and Anne, together with his Niece: And being convinced of all these villainous acts, he was deposed from the Papal throne, but the whores restored him again, by a sedition and mutiny that they raised among the Nobility of Rome. Alexander the sixth suffered Peter Mendoza Cardinal of Valence to abuse his bastard son the Marquis of Zanete, 
Vates Volater.  as if he had been his wife. And how much the said Pope was tainted and polluted with lustfulness sufficiently appeareth by this Epitaph of his daughter Lucrece; 
Hac iacet in tumba Lucrecia nomine; sed re,  
Thais, Alexandri filia, sponsa nurus.   
That is to say; 
Here lies entombed Lucrece by name, but in her life  
Alexander's daughter, daughter in law, and wife.   

joan, or jone. Pont.  john the eight, before called Gilberta, being gotten with child by a Cardinal, was delivered in a public Procession going towards the Church of Laterane, between the Colosse 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, upon which occasion Baptist Mantuan composed these verses ensuing: 

In Alphon. l. 3. Platin. Funct.  Hic pendebat adhuc sexum mentita virilem,  
Foemina cui triplici Phrigiam diademate mitram  
Extollebat apax & pontificalis adulter.  
Non poterat quisquis deferrantes athere claves,  
Non exploratis sumere testiculis,  
Curigitur nostro mus hic cum tempore cessat.  
Anne probat sese quilibet esse marem.   
That is to say; 
Here was a Wench disguised in man's attire,  
to Popish triple Crown that did aspire:  
She was with child, a Cardinal was the fire,  
none afterwards might use heavens opening keys.  
Unless his marks of manhood were espied:  
why ceaseth then the custom in our days?  
Because each Pope himself a man hath tried.   
We read that julius the second besides diverse others did principally spoil by Sodomy two very young noble Gentlemen which Anne queen of France, 
jan. Panop. Epist. Quin: qua ecclesia. Commenta. Madge Paris. Grevel George. juil.  had recommended and given in charge to Robert Cardinal of Navetia, to train them up in good instructions. Innocent the third was so villainous a lecher that he abstained not even from the Cardinals; whose Sodomy having been followed by Grovanni Delacasa a Florentine, Archbishop of Beneuent, 
The Book was imprinted at Venice by Troy anq. Xanius.  he wrote a a book in Italian verses in praise of Sodomy, which he termeth divinum opus, affirming that he merited there by: Sixtus the fourth, set up at Rome public stews and appointed them for fleshly villains, allowing to the Cardinal of Saint Lucy the act of Sodomy during the three hottest months of Summer; adding for the conclusion or shutting up: Fiat quod petitur, 
Iron Qucis. joan Ravis Bap. Man. lib. 4. Alphons. Volat: in declam ad Leo.  that is, be it done that is required, or I grant thy request. john the fourth, was deposed from his papal seat at the Council of Constance, because of his Sodomy, ravishing of women, and such other enormous and heinous acts, and afterwards detained prisoner at Hedelberge for the space of three years. 
Valer. Anctin. Vergarius. Agrippa.  Clement the eight, was accused in the declaration upon 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 abomination: Paul the third, delivered to Alexander one of his sisters against his will, to be his Whore, to the end he might be made Cardinal of Hestia. And the other sister whom he had likewise deflowered, he caused to be made away by poison, because he perceived that she did bear greater affection to others, then to himself. The same Pope Paul committed filthiness with his own daughter, Constantia; and with his niece Laura Furnetia, and set down in his register, the number of forty five thousand Whores from whom he received monthly the revenue or taxation imposed for there unchaste conversation. Many more like examples (say the Reformed) of the Pope's villainies might be alleged, but it is to be feared that the ears of well disposed persons would be thereby offended. 
2. The tyranny and cruelty of Popes.  It remaineth therefore in the second place for the Reformed to prove that the Popes have been cruel tyrants: john the 13. caused the eyes of some of his Cardinals to be put out, 
Luitpran. lib. 6. intog.  of others their tongues to be cut out, of others their noses, and of others their privy parts. Boniface the seventh, caused john the 13. by ambush or waylay to be apprehended, and to have his eyes put out, and suffering him to die in prison, by that means obtained the papal Chair: Vrbane the sixth choosing new Cardinals caused 7. of the old ones to be cast into prison, five of which he commanded to be put into sacks and cast into the water. Innocent the eight of set purpose, 
Valer. Ansel. Volateri marsil.  referred certain Burgesses of Rome, who did exhort him to union and concord, to Lewis his nephew, residing or abiding in the Hospital of the holy Ghost, where the said Nephew having 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 convenient means be pacified. Sergius the fift caused the body of Formosus to be taken out of the grave, eight years after he was dead, and made him to be placed on the papal seat where he caused his head with three of his fingers to be cut off (the other two fingers having been before cut off by Stephan the fift) and all this being further put in execution according to his pleasure, he further commanded to cast the said headless body, together with the head and three fingers into Tiber. O rage and outrageousness never before herd of, say the Reformed. 
3. That the Popes have had acquaintance with Devils.  In the third place the Reformed Christians do declare the Popes have been possessed with Devils, and have familiarity or commerce with evil spirits; For Alexander the sixth, bound himself by contract to the Devil for his help and means to become Pope. Paul the third, 
Brimo Cardinal. Luitpra. lib. 6.  was the chief among the Negromancers: Benedict the ninth by charms called up devils into certain woods, & by devilish art or skill alured and enticed into his arms all the women that he would. In the fourth place the Reformed show that the Popes are profane and Atheists. 
4 That Popes have been Atheists.  For we read that Leo the 10. on a day answered Petro Pembo who alleged some place of scripture: It is a good while since sufficiently known, 
Vita Pontif. Exempla Hul. & Aug.  what profit and advantage the fable of Christ hath brought to us and to all our company. Nicholas the first said, that it was more honest and decent secretly to have carnal copulation with many Whores, 
Peter Prom. Ren: Cardi.  then openly before all men to live with a wife in marriage. Silvester the second, one day saying Mass was so troubled with the noise of Devils that with the very conceit and fear, he fell into a burning fever, and understanding the Devil would have him perform his promise, he required upon his deathbed, that after his death they would cut off his hands, and his tongue, & his privy parts. Gregory the seventh, being in danger of death commanded that a certain Cardinal should be called unto him, 
Ben. Cardina.  to whom he himself confessed that he was worthy to be punished with death, because he had among much people and many nations sowed disfentions & seditions, and had wrongfully persecuted the Emperor Henry: Eating of Pork being by his Physician forbidden to julius the second, he spared not to vomit this blasphemy, 
Pantal. Paul. Verger.  in despite of God etc. The same Pope julius being very angry for that a cold Peacock was eaten which he commanded should be saved or set up: broke forth into another blasphemy against the divine Majesty, and when one of the Cardinals sitting at his table, said unto him, that his Holiness should not be so angry for a matter of so small importance, julius answered him; If God were so angry for the eating of an apple only, that he cast our first parents out of Paradise, why should it not be lawful or allowable for me who am his Vicar, to be offended for a peacock, seeing it is much more exquisite & pleasing then an apple.  
In the fift place, the Reformed show, 
5. That the Popes are tormentors.  that the Popes are most cruel persecuters, which they prove by the examples following: julius the 2. in the space of seven years, 
Huld. Hut. See Gerbert. Gilb. Duth. Erasm. Colet. Mattha. Paris.  caused more than two hundred thousand to be murdered: Gregory the ninth, caused to be strangled against all right the Ambassadors of the Emperor, by whom he understood, that jerusalem was again taken Clement the fourth, made publicly to be beheaded Conradine, son of the King of Sicily, without any reason, or lawful form of proceeding. And what needeth it, 
See the Book of Martyrs.  say the Reformed, to make here further mention of so many thousand persons, as the Popes have caused cruelly to be martyred in divers parts of the world, and that only for Religion.  
In the sixth place, 
6. The Popes are traitors.  the Reformed Christians prove the treasons of Popes by certain notable examples; for to cite say they, all the examples would fill a great book. The Emperor Frederick made a public complaint in the assembly at Norenberch, 
See how the Emperor was imprisoned & released by the Sultan.  of the treason of Alexander the third, and that in the presence of the Princes of the Empire, causing openly to be read before the said Princes there assembled, his own traitorous letter which he had sent to the Sultan or Emperor of the Turks: Gregory the second made a secret prohibition of paying to the Emperor his ordinary impost or customs. Alexander the sixth, took and hired the Turks to aid him against the French. Gregory the 9 requested the Sultan by letters, not to restore the holy Land, but rather to do his best for the dispatching of the Emperor.  

7. The Popes have been poisoners.  In the seventh place, the Reformed prove, Popes to have been poisoners: And first of all Pope Paul the seventh, caused his own mother and niece to be poisoned, 
Verger. Agap. Vicel. Volater. Mar. in Euseb.  to the end that by this means all the hereditary goods of the Fornasses might accrue or come unto him. Alexander the sixth, put to death by poison after the Turkish guise, 
See Contaren. Verger, and other Authors  the brother of Gemene Baiezet, Emperor of the Turks, and that against all common right, and the law of Nations; for although he were prisoner, yet the Turks had beforehand ransomed and redeemed him for two sums of gold. And as the said Pope went about to do the like to certain 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 poisoned wine, he died together with the Cardinals that drunk thereof. Innocent the third, gave poison to the Emperor in the Host, by means of a Priest.  
In the eight place, the Reformed declare, 
8. Pope's have been bastards.  that the Popes for the most part have been bastards and the sons of whores: For Martin the second, was the son of the priest Palumbus, a Necromancer, begotten on a whore. john the second, was by whoredom the son of Pope Landus the first. Sergius the third, did beget john the twelfth of a famous strumpet Marozia. Likewise john the 12. had john the 14. by a whore. Also the Priest Leo, begat john the 16. Gregory the Bishop, Benedict the 8. and john the 22. Likewise Laurence an Archpriest, begot Sylvester the third. Robert the Monk, 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 villainous and ignominious whoredom.  
Finally, 
Prodigies that fell out and came to pass by reason of the villainies of Popes, with strange punishments for the same.  the Reformed produce also out of Histories, many prodigies and wonders, or miraculous signs and remarkable punishments; by which the Almighty made it manifestly appear, that all those villainies and filthy abominations aforesaid of the Popes, did greatly displease him.  
And first of all concerning prodigies and strange signs; It came to pass at Mapente, 
Sigebertus & Vincentius.  in the time of Pope Benedict the third, that the Devil hidden in the hood or cowl of a Priest that gave holy water, accused the said Priest in presence of all the people, to have had carnal society the night before going, with the daughter of the chief officer. Benedict the ninth having been strangled by the Devil, to whom he had abandoned and given himself, there were seen at the same time great imflammations in the air, in the shape of fiery houses and beams. In the time of Pope Paschall there fell out also divers and sundry prodigies, and this especially, that at Spire blood dropped out of certain loaves of bread. When Lucus the third was Pope, who had allowed of, and countenanced the book called Sacra Scortatorum, that is to say, the sacred rite of Whoremasters; there was a great earth quake which overthrew in Asia many goodly Cities, & in Sicily destroyed 25000. persons. In the year 1224. when the Dominicans or jacobins passed through Italy into England, prodigious tempests did arise, which overwhelmed many temples, buildings, and trees, there fell also hailstones as big as an egg. When Vrbane the fourth was Pope, who ordained the day of the Sacrament, commonly called God's Feast, and that by the persuasion of a woman, there appeared in the air a great Comet for three months together, 
joan. 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 child that had hair and paws like a Bear. john the 24. having assembled a Synod at Rome, there to invest the King of Hungary, Roman Emperor, after that the Mass of the holy Ghost was finished, he set him down in his Papal chair; at which very instant a hideous Owl flew to a beam right over against the Pope, and having her eyes continually fixed upon him, there sat and cried till the Pope withdrew himself: and the second Session the same Owl came again to the same place, and when they could not drive her away neither by noise, nor with cudgels, they were at length enforced to give over, or break up the said Synod, without having effected or concluded any thing. The day that Leo the tenth chose thirty Cardinals a great tempest of thunder and lightning did arise after such a manner, that the Chapel where the Ceremonies were performed with great solemnity was strucken therewith, and the same also plucked the Image of the little child jesus out of his mother's arms, & the Keys out of Saint Peter's hands. Many other signs and prodiges have come to pass, but the Reformed passing them over with silence comes to the ample proof of certain horrible punishments inflicted from heaven upon the grievous sins & impieties of the Popes. 
Marvellous punishments of the wickedness of Popes.  Pope Silvester Campanus was banished from Rome by the strumpet Theodore. Constantine the second, was deprived at a Counsel 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 Papal authority, and afterwards shut up in a cloister. Adrian the fourth, flying from Rome came to Venice, in the attire of a Gardener, where being hid in a covent he was employed in looking to the Garden. Adrian the fourth, was strangled or choked with a fly that flew into his mouth. john the twenty two, being crushed under with the fall of a vault of an house of pleasure, so ended his life. john the eleventh, imprisoned by the soldiers of Guydo, was strangled with a pillow which they held hard or close upon his face; Benedict the sixth, was by a Burges of Rome called Cinthius shut up in the Castle Saint Angeli; there by him strangled for his enormous villainies. The body of Boniface the seventh, who died suddenly was tied by the foot and thrust through with pikes, and being drawn a long the streets was ignominiously cast into the Common place of burial. Lucius the second enterprising to assault the Capitol whether the chancellor's for their safety were retired, was so sharply encountered and strucken with blows, that he died very shortly after. Innocent the fourth, having unjustly condemned to death Robert of Lincoln, because he had reprehended or taxed the horrible impieties of Popes, as well by word of mouth as by writing, the said Robert having appealed to the Sovereign judge jesus Christ, a voice was heard at the Pope's seat crying. Come wretched creature to the judgement of God. So that the next day the Pope was found dead upon his bed, all his body being black and blue as if he had been beaten, and bruised with blows of a cudgel. Nicholas the third died suddenly being strooken with an Apoplexy. Leo the tenth died laughing and drinking roundly. Clement the eight, having conspired with Francis king of France, against the Emperor Charles the fift, was afterwards imprisoned by the Captains of the Emperor and derided after a strange fashion; and after, they had peeled or sacked the City of Rome, he was restored to his pontifical authority but finally was stifled or smothered, with certain Cardinals by the smoke of certain Torches and waxed lights.  
Hitherto have we understood the courses & reasons wherefore the Reformed Christians will not accept the Popes for there judges in matter of religion. For they say in the first place, that it is repugnant to all laws and rights both divine and humane that in this cause or suit Popes should be both accusers and judges. And that which is more according to the common judgement and opinion of the Canonists, the Pope alone cannot pronounce sentence upon an heresy but must therein be judged also by others. Adding farther hereunto so many wicked acts of the Popes, whereof albeit they were not convicted and condemned, but only accused, yet so it is that they not only cannot be judges in religion; but are also incapable of accusing the meanest person, before they have sufficiently purged and excused themselves of all the before mentioned enormities. Finally for so much as this is agreeable to all natural right and reason, that is to say that in all affairs and consultations of importance, every thing be resolved upon and concluded according to the opinion and sentence of the greater and principal part; especially when the greater part is esteemed or considered, not only according to the number of persons, but chiefly according to the nature, worthiness and importance, of the whole affair or matter, and goodness of the cause. And Considering that all the Realms and nations heretofore mentioned which accuse the Popes do largely extend and amount to the two principal parts of Christendom; & consequently there remaining for the Roman Catholics but one of the principal parts of Christendom. The Reformed conclude that they may with all right & reason reject the Popes as incompetent and unlawful judges; wherefore (say the Reformed) Let the Popes of Rome first and foremost purge themselves of all the aforesaid abominable acts and heinous villainies whereof they are accused, or else if they cannot do it, let them forbear to intrude themselves, in quality or title of judges, touching the differences of Religion. Otherwise the Reformed say, that they shall have just occasion to make that answer to Popes which was heretofore addressed or returned to Pope john Bishop by the Greek Churches; the which Churches, the Pope had written unto then, that he alone was the head of all the Churches, and the only, and proper Vicar of jesus Christ, they answered him briefly in these terms.  

The letter of 7. Churches to the Pope.  We firmly believe thy great authority over them that are subject unto thee, we cannot endure thy great pride and ambition, we cannot justify thy great covetousness. The devil be with thee, for God is with us.  
The Reformed come now to declare wherefore and how fare forth they will not acknowledge the Counsels nor admit them for their judge. For they refuse them as they say, 
Why the Counsels are refused to be judges in religion.  for diverse and sundry weighty reasons. And first of all they affirm that there are diverse Counsels which have grossly erred, not only in discipline and outward order, but also in that which concerneth the honour of our Saviour jesus Christ, 
The 1. reason of refusal.  whence it hath come to pass, that oftentimes Provincial Synods have been corrected and controlled by General Counsels, and General Counsels by provincial.  
Secondly, 
The 2. reason of refusal.  the principal and best Counsels have not always treated of all the points and articles of Chrstian Faith, but only of certain differences which were then most questioned.  
Moreover it appeareth by Histories, that even in the best golden ages, the pride and ambition, or the curiosity or impudence and indiscretion, or else the dissoluteness or evil carriage of certain Bishops and Pastors hath been such, as it seems that ofttimes in the Counsels and Synods, the Spirit of God did not govern, but rather the unclean spirit, who then prevailed & got the upper hand: In brief, we read that in these last ages such Counsels have been held, as have brought in and confirmed false doctrine, and unprofitable, frivolous and hurtful 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 Arms. And to the end no man may think all this to be devised as a false and malicious accusation: the Reformed affirm, that they can plainly prove it by a brief rehearsal and register of the Counsels; for who shall diligently search into ancient and modern Histories, shall find this to be 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 thrice three thousand years. In like manner all the time from the first coming of jesus Christ until his last coming at the day of judgement may be fitly distributed into three periods or parts, in which also all Realms and Principalities have felt some alteration and change. We find also that in those three periods, 
Three periods or partitions of Time of the new Testament.  or partitions of time, true Christian religion and the universal Church hath increased and decreased like the moon.  
For until about 500 years after the birth of Christ, although that during the said time, certain differences or controversies did arise, touching the person of the Son of God, and other very important points of religion, against Ebion, Cerinthus, and divers other Heretics; yet the truth hath always obtained the upper hand: And during those first five hundred years, the Church of Christ flourished, being as it were in full moon. For in this first period, were held the Apostolical Counsels; and afterwards all the four Ecumenical Counsels, that is to say, universal of the Primitive Church. And indeed the first of all those Ecumenical and General was assembled or called at Nice by the Emperor Constantine the Great, 
Con. Nice.  which confuted and condemned the wicked Heretic Arrius.  
The second was assembled or held at Constantinople, by the Emperor Theodosius, 
Con. Const.  which disproved and convinced the Macedonian Heretics.  
The third was assembled in Ephesus, 
Con. Ephes.  by the Emperor Theodosius, the second son of Arcadius, which condemned the Heretic Nestorius.  
The fourth was called and held in Chalcedon, by Martion, and refuted and convinced the Heretic Eutyches.  
The Reformed protest, 
Con. Chal.  that they will most willingly allow of the four Creeds and Confessions of Faith, ordained by those four General Counsels, as faithful expositions of Christian religion, for so much as they be grounded upon the word of God.  
But in the 500 years ensuing, 
The second period of 500 years.  falsehood so struggled 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 up divers plants of false doctrine, and of hurtful ceremonies, which more and more increased: for albeit, indeed in the fift General Council called by the Emperor justinian, in Constantinople, 
5. Con. Gen.  all they were refuted which maintained that the body of our Lord jesus Christ was of immortal and incorruptible nature.  
Also howbeit, that at the sixth general Council which was celebrated and held in the same place, by the authority of Constantine the fifth, the Heretics Monotholites were convinced and condemned. So it is that afterwards, and almost all the Counsels ensuing, propounded and agreed upon things altogether unprofitable, or for the most repugnant to the express word of God. For in the seventh general Council, which was first assembled by the Empress 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 dealt in or determined by the authority of the word of God, but rather by the force of a mighty army, for that purpose procured and called from Thracia.  
The eight general Council was held in Constantinople, under the reign 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 Clerks, or persons Ecclesiastical, so that thereupon so great debate and contention did arise between the Greek and Latin Churches, concerning the primacy or chief, so that the controversy is not at this day altogether determined and pacified.  

The 3. period of 500 years.  The other five hundred years next following, such Counsels and Synods were held, as decreed almost nothing which was good, but rather pernicious doctrine was therein confirmed and established. For proof whereof (say the Reformed) no more needs to be done, but only to produce one Counsel of every age before mentioned.  
In the Council or Synod of Maience, 
1049.  at which both the Emperor and the Pope were present together with an hundreth and thirty Bishops, the point touching the forbidding of marriage to Priests was discussed.  
In the Council of Brixia which was assembled by the Emperor Henry Gregory the seventh was deposed from the papal seat, 
1080.  by reason of his blasphemies and villainies above mentioned.  
In the Council of Paviaohen when the Emp. Frederick would have had the election of the Popes reform; a debate or strife of 20. 
1160.  years continuance was stirred up & kindled which endured until the Pope had trodden on the neck of the Emperor in the City of Venice.  
In the Council of Lions, 
1243.  Innocent the fourth made a decree against the Emperor Henry the second, and granted to the Cardinal's power and leave to wear red hats, and to ride on horseback.  
In the Synod of Vienna in France, 
1311.  Clement the fift solemnly pronounced his Clementines, and albeit that afterwards lying on his deathbed he commanded they should be burned, because he well perceived them to confirm diverse errors apt to entrap or ensnare men's consciences: This notwithstanding his successor john the twenty three, 
1414.  did again appear and ratify the said Clementines. The Emperor Sigismond caused a general Council to be summoned at Constance wherein Pope john the twenty three was dismissed of the papal seat, and john hus & Hierome of prague were condemned & burned; because they had embraced and followed the doctrine of john Wicliffe an Englishman, who among diverse other points of good doctrine taught that the Supper of the Lord ought to be distributed to the people under both kinds without the imagination and dream of Transubstantiation.  
In the time of the said Sigismond there was also a Council held at Basil, where it was decreed that Popes should be subject to Counsels, and because this decree did greatly displease Pope Eugenius, he caused the said Council to be removed to Bolona, and from thence to Ferrara, and from thence again to Florence. Finally julius the second, assembled & called the Council of Laterane, and Pope Paul the third, the Council of Trent, but for so much as the proceed in those Counsels were not according to the rules prescribed in the word of God.  
The Reformed maintain that they are not any way obliged or tied to their decrees. So by that which is before alleged it manifestly appeareth (say the Reformed) what kind of Counsels and Sinods have been held in those last ages by them of the Roman Church.  
Now concerning the diversity of repugnances of Counsels it is also easily to be discovered. 
Repugnances of Counsels.  For the Council of Chalcedon condemned Eutiches, but the Council of Ephesus did absolve and acquit him. The Council of Nice condemned Arrius, but the Counsels of Saricea, Smernia, and Milan maintained & upheld him. 
Dist. 32. Con. praeter. host.  The Council of Numidia where Saint Cyprian was precedent, would have all those rebaptised which were baptised by Heretics; which the Council of Carthage did absolutely forbid. 
Dist. 4. de Cons. con. Non. host.  The Council of Ephesus which was held in the time of Pope Celestine did permit to communicate under both kinds, 
Dist. 15. de Cons.  but that of Constance in the time of john the twenty three, and that of Lateran did rigorously forbid it.  
The Council of Chalaus did ratify offerings for the dead, that of Carthage rejected them. The Council of Ancyra, & of Nice, of Gangrae, of Coletan, and of Elibere, did all consent to the marriage of Priests, and other Ecclesiastical persons; but the Counsels of Nercesaria, and of Chalcedon, and of Agatha, and diverse other Counsels did secretly forbid the same. The Council of Toletua allowed Priests to keep Concubines; but the Council of Carthage and that of Basill in the time of Eugenius the fourth, did sharply forbid it.  
The Council of Pope Alexander did forbid to hear Mass by a Priest that kept a Concubine, which Lucius the third did permit. The Council of Gangrets' condemned all them that ordained or commanded new traditions to the people the which that of Constantinople did allow. 
Dist. 34.  The Council of Tolete con. 2. and of Libere con. 36. did reject Images; but that of Nice the second and diverse others did admit them. What would ye more. The Council of Arminium denied the primacy of the Pope of Rome, but that of Chalcedon the sixth and some others averred and acknowledged it. The Council 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 authority Counsels can be, and how little they consent and agree together. So that for those and such like reasons the Reformed will not accept or acknowledge the Counsels for judges of the differences in Religion; but they will admit them for witnesses deposed in this action or suit, so far forth as their testimonies agree with the public Letters Patents or words of the testament, and with the words and meaning and intention of God our Sovereign testator.  
As also S. Austin adviseth us very well, that is to say, that in differences of the Church we must neither follow the authority of the Council of Ephesus, nor the Council of Arminium, seeing we are not thereunto obliged, but rather that by the authority, and force of the holy Scripture we should set and weigh cause against cause, & reason against reason. Also that we ought to give more credit to a Layman who speaketh the truth accoring to that which is contained in holy Scripture, then to a general Council alleging falsehoods contrary to the Scripture.  
Here now further followeth the third kind of judges, that is to say, the ancient Fathers, 
The ancient Fathers cannot be judges in Religion.  which are also produced as judges of religion by them of the Church of Rome; but they of the Reformed Church will not admit them absolutely for their judges. For first of all (say they) that there are very false doctors that are very ancient, and which is more, ancient Fathers have also confessed of themselves, that they might all err and be deceived. On the other side, because that in the ages ensuing, the false opinion and perverse persuasion touching the invocation of Saints deceased, the too great veneration or reverencing of Martyrs, the allegorical and too curious exposition of holy Scripture, single life or abstinence from marriage, Monkery and Monastical or retired kind of life, and the great number of ceremonies have been long since so deeply rooted, that even some learned Doctors have not only endeavoured to suppress the aforesaid errors, but contrariwise, have rather upheld them, partly thorough covetousness, partly of ambition, 
The faults & errors of the Fathers.  partly also of set subtle purpose. The which the Reformed say, they can plainly prove by divers and sundry examples, but they suppose that those ensuing will satisfy for this purpose.  
All Christians acknowledge in the first place Tertullian for a good ancient Father and an uncorrupt and Orthodox Doctor, 
Tertullian.  so fare forth that he confuted by the written word of God the Heretics Martion and Praxias, both which denied the divine and humane nature of jesus Christ: but for so much that he maintaineth the error of the Chilliasts, and disalloweth of second marriages, all Christians must confess he erred.  

Cipryan.  Cyprian held very true opinions of the holy Trinity, of the Baptism of little children; and of the right usage of the holy Supper; yet herein also hath he failed, that is to say; That he holdeth that such should be baptised again, as were formerly baptised with Heretics, that he too excessively praiseth single life, and abstaining from marriage.  

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

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

Augustine.  Saint Augustine being the most uncorrupt Doctor of all the ancient Fathers; hath in truth done great service to the Church of jesus Christ, when he 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 receive the Lords Supper, herein he did not sufficiently consult with the Word of God.  
Saint Gregory held a good opinion, 
Gregory.  in saying that he was Antichrist who caused himself to be called supreme and universal Bishop, yet did he greatly err in forbidding and infringing the lawful marriage of Pastors and Ministers of God's Word; when he thus writeth; That it is by no means lawful to renounce or give over a monastical life, and when he is so carried away with apparitions, spirits and, visions, that he 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 judges, 
Sentences and testimonies of the Father's contrary to the doctrine of the Church of Rome. Ambrose.  considering that our accusers the Popes themselves, do not allow and admit all the sentences & testimonies of the ancient Fathers. S. Ambrose saith, that for honesty sake and for seemly respect unto the dead, they should be suffered to remain at rest in their graves. 
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 united with his own nature. 
Aug. l. 2. per. morit. cap. vlt.  Saint Augustine saith, that it is presumption to conclude or determine any thing on any side in divine things which are obscure, without clear 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 assembly received not for all that the supper of the lord 
Cyp. l. 1 epist. 2.  Saint Cyprian said, that the blood of the Lord ought not to be denied to Christians, for the confession whereof they are bound to shed their blood. Apollon●us taxed Mintanus with this heresy among others, 
Apol eccl. hist. lib. 5 cap. 22.  to have been the first that had instituted certain laws and ordinances concerning fasting. 
Paph. hist. lib. 2. cap 14.  Paphnutius maintained that marriage should not be forbidden to Priests or Pastors of the Church, declaring that the company with a man's own wife is chastity. 
Cyp. l. 1 epist. 3.  Saint Cyprian affirmeth, that the Lord jesus alone is to be harkened unto concerning whom it is pronounced or commanded, hear him. Also, that we must not regard what they which have been before us have said or done; but what Christ who is before all hath commanded. S. Augustine saith, that the Christian Church should not lift itself up above Christ, 
Aug. con. Crosc. cap. 2.  because he judged always truly and rightfully; but Ecclesiastical judges often fail 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 have not the fruition of those things which cannot be bought for gold. Spirdion saith, that he did freely eat flesh upon such days as others did abstain from it, because he was a Christian: 
Aug. super meno. reap. 17. Epiphanius.  Austin writeth that Monks should not live on other men's goods, although they were continually occupied in speculations or contemplations, in praying & studying: Epiphanius saith that it is a shameful and vile thing to see in the Churches of Christians any Images painted, or resemblance of Christ, or any other he or she Saint.  
Now then forsomuch as the Church of Rome itself transgresseth and passeth over such and like sentences, and maxims of the ancient fathers and doctors; I pray you with what right (say the Reformed) can it prescribe to others to observe fully and wholly that which itself leaves undone and unregarded.  
And since that neither Popes nor Counsels nor fathers can in any sort decide this controversy and difference in religion, 
That traditions cannot be judges in religion.  to whose judgement then must we refer and yield ourselves? Must we rely upon Traditions? By Traditions must be necessarily understood either Ritus, the rites, the ordinary usages or Customs 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 prescript. ad haeres.  or else Christian doctrine itself. Concerning usages or customs Ecclesiastical, how ancient soever they may be, notwithstanding so far forth as they are either hurtful or improfitable or repugnant to the word of God, or have been heretofore abrogated or disannulled they should by no means be tolerated, much less entertained or observed in the Christian Church. For the Lord expressly forbiddeth to serve or honour him with a doctrine forged or devised out of man's brain or fancy. 
Tertull in prae. fat. heres.  And concerning Traditions which concern doctrine they must necessarily contain either the written word of God, or the words and expositions of the faith against Heretics which by consequence are drawn and fetched from the foundation of the holy Scripture; or else Traditions of doctrine comprehend and contain things either added or diminished and taken away from the written word of God; be it apparently done or covertly.  
When by Traditions the written word of God is understood, or the Creed and Orthodox expositions of Christian faith, who would not most readily, and willingly embrace & allow such Traditions? But if by traditions be meant things invented and devised beside and against the word God, who would not set light by and reject them that is desirous to keep a good and sound conscience before God? Moreover what virtue and authority, Traditions can have to suppress or appease the debate and differences about Religion, ancient Histories do sufficiently certify. 
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 stir and contention, that almost all the world was there with disquieted. Both betook themselves for their refuge to the Traditions which are called Apostolical, which are neither written nor contained in any certain book; and whereas either party maintained that they observed the feast of Easter at the same very time which was ordained and set down 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 liberty. So that by this example it manifestly appeareth, how weak humane traditions are to remove and determine differences in religion.  
Shall they then be miracles which must give us to understand who follow the better party, 
That miracles cannot be true works of religion.  and which is the true Catholic Church. It is impossible (say the Reformed) because the end or purpose and gift itself of miracles now ceaseth. For in these days no new Gospel or strange doctrine is Preached in the Christian Church, which hath need to be confirmed by miracles, but the same doctrine is taught which our Lord jesus Christ, and his Apostles have long since sufficiently confirmed and seated by their miracles.  
Moreover we do not read that all such as have heretofore reform Religion and divine service have done miracles. In which rank and number we may reckon and place john Baptist under the new Testament, and under the old testament, Asaph, Ethan, jedithem, Iliman, Core, 
1 Chron. 22.30. jerom. 10.35. & 8.16.  and certain Prophets. And if the gift of doing miracles be not referred to the only and wise government and guiding of God, miracles cannot confirm any doctrine: It being very certain that even the miracles of jesus Christ, as excellent and full of efficacy as they were, 
Luk. 11.19.  did not help forward the obstinate jews towards Christian faith and true piety: 
joh. 12.26. 2 Thes. 2. Deut. 13.  Finally, how (say the Reformed) should miracles in themselves and of themselves be necessary marks or tokens of true religion; seeing it is most evident that Antichrist himself, and the false Prophets have showed and done many signs and miracles, and so may do in time to come. Wherefore the Reformed affirm, that all such as at these days require miracles, should be themselves esteemed marvelous men and strange monsters, seeing that they rely so much upon miracles, after that the gift of them have long ago ceased. Howbeit for all that we cannot, but account it a kind of miracle that true Religion & Christian doctrine, should be Preached and advanced or set up without miracles, among such resistances and furious endeavours of Antichrist.  

That the personal succession of Popes & Bishops cannot be judges of true Religion.  Shall it be then the continual succession of the Bishop of Rome, that must distinguish the true Religion from the false? No man surely can deny, but that there is a succession of true doctrine, and a succession personal, of persons only; and therefore the Reformed maintain, that when succession of persons is accompanied with the succession of true doctrine Prophetical and Apostolical, that then without all doubt, such a succession is of great efficacy. And in this sense and meaning it is, that heretofore all the Orthodox doctors of the Christian Church opposed their successions against heretics. For he that maketh profession of a doctrine (those are the words of Nazianzen) is also partaker of the the same Throne, Chair, 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, darkness after light, tempests after calm, folly and rashness after wisdom and prudence, lees or dregs after wine or beer: 
Hitherto continue the words of Nazianzen.  Also as we say, that Nero succeeded Augustus, and Cambyses Cyrus: Considering then, that the succession of the Prophetical and Apostolical doctrine hath long since ceased in the Church of Rome, the Reformed conclude, that the ordinary succession of the Popes of Rome, and of the Bishops of the Roman Church, is not sufficient to establish true religion, 
When the succession of doctrine ceased in the Roman Church.  nor in any sort thereof to determine.  
But it may be they of the Roman Church, will demand of the Reformed Christians, at what time, and under 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 rank of Roman Bishops.  but that from Linus to Melchiades, the first Bishops of Rome (being thirty and one in number) were faithful Pastors of the Church of Christ, who laboured in the vineyard and harvest of the Lord even unto death; and therefore they may rightly be called stars, remaining in the right hand of our Lord jesus Christ: but from Sylvester the first, 
The second sort of Popes.  to Sabian the Tuscan (thirty three in number) they (say the Reformed) were but Bishops with Mitres, 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 unto 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 unto twenty and nine after Boniface the fift, and Leo the fourth, are accounted to be in the kingdom of the great Beast: the other thirty and one Popes ensuing from john the eight unto john the seventeenth are registered and recounted in the kingdom of the great Whore: 
Apoc. 17.  and the other nine and thirty Popes succeeding unto Celestine the fourth, 
Apoc. 17. Apoc. 20. Apoc 9  belong to the kingdom of the great Dragon: and all the last Popes from Innocent the fourth, unto the present Pope, which exceedeth the number of fifty, are enrowled or numbered in the kingdom of Grasshoppers, according to the ancient prophecy, which the Lord hath vouchsafed to reveal unto us concerning the kingdom of Antichrist. Behold how plainly it appeareth (say the Reformed) that the personal succession of Bishops is of very small importance and authority to decide the difference of religion.  

The consent and accord in the outward service cannot be a mark of true religion.  But yet (say they of the Roman Church) cannot the union, good agreement, and consent in public doctrine and outward service demonstrate which is the true Catholic Church.  
To which the Reformed reply, that if bare consent and accord in outward service could perform so much, that then neither the jews, nor the Turks, nor any other Heretics, Pagans and Infidels, could be excluded from the Catholic Church; for as much as experience in all times doth sufficiently prove them marvellously to agree, and to be of one judgement and consent in their perverse heresies and false errors. whereas contrariwise, we see oftentimes great and excellent Orthodox Doctors, 
Dissension of divers excellent Doctors. Act. 15.  to have had sharp and bitter dissension and contention one with the other. Between Paul and Barnabas such strife was stirred and kindled, that one departed from the other; even so Peter Alexandrine and Melitus did strive and contend each against other; as also Epiphanius and Saint Crysostome; 
Soz. l. 1 c. 16. Socr. l. 4. c. 32. Orig. con. Cells. lib. 7. Srom. 7.  Saint Jerome, and Saint Augustine and Ruffin: likewise Ciril, john of Antioch, and Theodoret. Yea pagan Infidels have often upbraided and reproached Christians, for their disagreement and disunion: Whence it appeareth more clear than the Sun at noonday (say the Reformed) that as external agreement, or the only union and consent in the outward service of God, cannot decide or determine of the truth of religion; so on the contrary part also, every kind of dissenting and partaking is not by and by a token or mark 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 dissension.  

That the most ancient custom is not a mark of the true Church.  Shall it be then the common & public custom of divers ages that can show us where we must seek and find the true Church? The Reformed answer, that as the eternal God hath expressly forbidden the faithful to permit and suffer his eternal and divine truth in any sort to be impaired, defaced, or diminished, either because of time, or proscription of many years, or by any custom be it never so ancient● or by any conspiring and general assent whatsoever, yea although it were of the whole world. So that we see that the good Patriarch No with all his family, 
Gen. 7. Heb. 11.  although he saw all men to conspire and consent together in impiety, and dissolute life, it being grown to a custom in certain ages aforegoing, he notwithstanding did rather embrace with those of his family divine doctrine, than consent with all other to the impiety and profanation of the whole world; Must it then be the Church that ought to suppress and compound all these great controversies in religion? The Reformed say, that first and foremost we must learn well to distinguish the true Church from the false Synagogue and the assembly of the ; 
That the only written Word of God should be judge of religion.  which cannot be effected by any other means then by the only written Word of God. Must then the holy Scripture be full and sole, or competent judge of the difference and state depending between these disagreeing and divided inheritors? The Reformed Christians are altogether of this opinion, and thereupon are fully resolved.  
For indeed they maintain and certainly show with S. Austin, S. Cyprian, and diverse other very ancient fathers and Orthodox doctors, that the things which are necessary to the salvation of the faithful, 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 Austin very well saith. 
Aug. tract. in johan. ca 11. Chrysost. hom. 41. c. 22. in joh.  It is only to the books of holy Scripture now called Canonical that we must attribute and give this honour and reverence firmly to believe that none of their authors have tripped or erred in their writings: But concerning other writers and authors we read them in such manner, that although they have been very holy and Godly and of much knowledge, yet so it is that we hold not, what they have written for true only because they taught this or that; but because they have been able to persuade, and to make us understand it so to be, either by those Canonical writings or by some other reasons, which in substance agree with the truth and word of God. So that we own this only to the Canonical Books (as Saint Austin saith elsewhere) that is to submit ourselves 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.  Moreover it may be lawful to refuse any other writings, and to  from them in opinion, but all persons must yield consent to the Canonical writings be he Laicke, be he Priest, be he King, be he Emperor, let him give heed and attention to the holy Scripture, for in the whole world nothing can be found so holy, and so necessary 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 clear and evident, than all those excellent testimonies and sentences of Saint Austin. And in truth, say the Reformed, if we could once come to this point that God himself might be acknowledged to be judge of all differences in Religion, and that by his voice which clearly soundeth and uttereth itself in the writings of the Prophets and Apostles, we would not refuse likewise to accept and allow the Counsels, Fathers, and Miracles, and such like for deposed witnesses in this cause or action. Provided always, that first of all distinction be discreetly and considerately made between the true Church, which is the assembly of jesus Christ, and the Synagogue, and assembly of Satan; between the ancient fathers and Orthodox doctors worthy of creedit; and Heretics; between the lawful Counsels and Synods; and Tyrannical Counsels & Sinods; between the true writings of Orthodox men; and bastard books or suborned writings; between true miracles, and and counterfeit ones: between rightful succession of true Doctrine, and the disguised succession of persons; between true consent and holy Union, and perverse and obstinate complotting and agreement in opinion. Briefly between the true Traditions of the Apostles, and the false glosses or expositions of men: Hereunto reply they of the Romish Church and demand how all this can be effected by the written word of God, seeing that in like manner all Heretics defend arm or strengthen themselves with this written word of God. The Reformed answer, 
How the Scripture may be judge albeit all Heritekes abuse it.  that Heretics cannot more conveniently and fitly be confuted and convinced (which abuse this holy Scripture) then by the same written word of God, the which only and alone can suppress and determine all controversies in religion; 
Ad Cresum lib. 2. cap. 31.  for as Saint Austin very well saith, we must by no means judge or control the books of the Prophets and Apostles, but we ought rather according to those books to judge of all other books of Religious professors, or of Infidels. Even so we see that our Saviour jesus Christ confuted and confounded by the holy Scripture, 
Mat. 12. & 4.  the Scribes Pharises and Sadduces, yea Satan himself all which abused the Scriptures; So likewise Saint Stephen convinced the jews, and Philip converted the Eunuch of Queen Candace by the holy Scriptures. 
Act. 6.7.  In like manner did the Apostles confirm the doctrine of the Gospel by the writings of the Prophets. And the jews of Beraea compared the Preaching and doctrine of the Apostle S. Paul with the doctrine of the Prophets, by this means trying whether it agreed with the writings of the Prophets.  
In sum after the same manner the Council of Nice condemned the Heretic Arrius; that of Constantinople the Heretic Macedonius; that of Ephesus Nestorius; that of Chalcedon Eutiches; that is to say by the only word of God. Even as Saint Augustine also convinced the Heretic Pelagius, 
Aug. de con sen. Epist. 163. lib 3. Con ca 6. Sozom. l. 1. c. 3.  and Tertullian the Heretic Drapeas: Briefly all the other faithful Doctors have so resisted (that is) by the holy Scripture all Heretics. 
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 object or oppose against us the writings of the ancient Fathers or Counsels, for we hold them, not in themselves Canonical, but do examine them by the Canonical writings; and whatsoever agreeth with the authority and excellency of the holy Scripture, we accept of with commendation; but that which accordeth not therewith, we reject it with their leave and consent.  

That the Scripture is neither hard nor obscure.  If they of the Roman Church reply, that the holy Scripture is obscure, and hard to be understood,: Saint Augustine answereth them, that we more certainly wade or pass through the holy Scripture, then through Traditions. For when we will diligently search into it, being darkened with some obscure words, nothing will ensue that can breed any difficulty, or if there do arise any difference or doubtfulness, it must be at length cleared and decided by sundry more plain 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 clearly expounded in some other. Wherefore the Reformed conclude, for all the reasons aforesaid, that this is the only means, powerful to satisfy and appease those two pretending or contending parties; that is to say, if endeavour be used to suppress and decide by the pure Word of God the controversies above mentioned, adjudging that alone to be the true religion and Catholic Church, which agreeth fully and wholly with the Word of God, rightly expounded, and understood according to the same Word of God, and the Analogy of the Articles of the Christian Faith. 
The exception of the Church of Rome.  They of the Roman Church pondering these reasons of the Reformed Christians, do protest, that albeit indeed they well perceive 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 said Reform religion was first set on foot and published by Heretics, and Doctors that were not sent by God, nor had a lawful calling, and who were innovators and new devisors in religion. 
The answer of the Reformed.  The Reformed Christians do earnestly entreat, that they of the Roman Church would not accuse them of such faults, that is to say, of heresy, unlawful 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 embrace the Reformed religion. For first of all the Reformed Christians complain very much of the wrong that is offered them, in acusing their religion of heresy, 
Lib. 2. cap. de Har. 2. Man joan. Avent. lib. 3. Annal.  because they can prove that such are not Heretics, as in some points descent from the opinion of the Roman 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. confess fol. 274. 6. 4. Ar. Flor. hist. par. 3. cap. 13.  as Pope Zacharie did think; nor all they which will not obey all the commandments and ordinances of the Pope, as the Canonists have determined; nor they which give not consent to the celebrating of Easter, as Pope Victor appointed; neither they which believe not all the traditions which are instituted & observed as good and godly by the Roman Church: For then all such should be heretics as believe not that Dominick wrought more miracles than our Lord jesus Christ, and all the Apostles: Also that the said Dominick is greater than joh. Baptist.  
Moreover, that we must firmly believe all the Legends of Saint Francis, Bernardine, and other such like, under pain and penalty of being damned, excommunicated and burned as Heretics. To conclude, all those must not be reputed Heretics, which believe not that all Emperors, Kings and Magistrates, and consequently all humane creatures are subject to the power, and to the outward sword of the Popes. But the Reformed Christians esteem them to be Heretics; 
Who ought to be held for Heretics.  First of all, which bring into the Church of Christ, such a doctrine as is repugnant to the Analogy and rule of Faith, briefly contained in the Apostles Creed. Secondly, such as turn aside from the true Catholic Church, that is to say, universal: which retains the pure doctrine of God. And finally, such as being often and seriously admonished, do notwithstanding absolutely persevere in their errors, for which they have been many times reprehended and condemned. 
The protestation of the Reformed Church.  The Reformed now protest, that they have not declined or gone astray one whit, from the Analogy and rule of Christian Faith, and confession of the faithful, nor from the four most ancient general Counsels, 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 rightful form and manner, or condemned by competent judges, nor convinced of any errors, but rather that they always either rendered a reason, and made confession of their Faith, or have appealed publicly to a general free Council of all Christendom: For touching the Council of Trent, 
That the Council of Trent was not free.  that it was not free or open they can (as they say) clearly prove by Histories, in which it appeareth manifestly, that Cervinus Polus, and divers other Cardinals were excluded from this Council; as also jaques Nacluaist, Bishop of Clodiafossa; Dominicke Withelme of Venice; Paul Verger Bishop of justinopolis, with certain others; and that only because they were suspected somewhat to incline to the Reformed religion, and for certain reasons and speeches which they delivered or uttered against the Popes.  
Concerning the sending and calling of the Reformed Doctors, which first did repugn or resist the Sea of Rome, the Reformed affirm, 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 zeal for the advancement of his glory, and of the kingdom of his Son jesus Christ. In part also mediately, that is to say, by outward means; that is, by the approving, enccouragement, and forwarding of Christian Princes, Lords, and Magistrates, stirred up by God for this purpose; as also divers Nations which with humble prayers praise the Lord for so great a grace and singular benefit of Reformation. And this is not only lawful for Christian Princes and Magistrates to do, but they are bound and tied unto 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 have 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 express commandment of God, in so many places of his Word, as by all the notable examples of Ezekias, josaphat, josias, and divers other religious Kings that feared God, who in their time caused the service of God to be reform, which was corrupted with Idolatry and superstition, as the holy History at large doth testify.  
Finally, whereas they of the Roman Church accuse the Reformed religion of novelty. 
The doctrine of the Reformed is not new.  The Reformed Christians thereupon complain that thereby great wrong is done unto God's truth; because the Reformed plainly show that they neither acknowledge nor make profession of any other doctrine then that by which Adam, Seth, No, Abraham, and all the other patriarchs and faithful men have been saved, and the which our Saviour jesus Christ, his Apostles, and the first six Counsels, and the most ancient Fathers, and Orthodox Doctors have delivered and set forth: So that finally the devil, whilst the workmen did sleep, hath filled the Lord's field with so much darnel that the good corn can scarcely be discerned and perceived: For albeit our Lord God hath always firmly decreed to maintain & continue his Church: yet his will is not that his Church should be always a like flourishing and prosperous, but like the moon he suffers it sometime to increase sometimes to be in the wain or decrease, 
Gen. 7. 1 King 19 Mat. 2.  even so we see that in the time of No there were but eight persons saved in the Ark from the waters of the flood. It is also said that in the time of the Prophet Elias there were 7000. which embraced the true doctrine: Likewise when the coming of jesus Christ was expected, the Church was so obscure and concealed that scarce one faithful person seemed to be remaining. 
How true doctrine was by little falsified.  In like manner after the happy birth of our Saviour the Christian Church began to decline by little and little for the space of 1500 years. For in the first 500 years falsehood began to oppose and resist the truth. In the other 500 years ensuing truth began to give place to falsehood, and at the length in the last 500 years truth was so subdued and opposed by falsehood, that she could in a manner no where show or manifest herself. All this notwithstanding, hence it follows not, 
That the Church of jesus Christ was never wanting.  that the Church either hath been at sometime abolished or extinguished and quite smothered; or that the Reformed do contend and strive against the true Church. For the Church of Christ hath ever subsisted, been and continued, and shall endure so long time as the Lord jesus Christ shall reign, under the sure protection and safeguard of whom it is secured and defended, howbeit notwithstanding the outward form is not always alike visible and apparent. So that the Reformed maintain, that they impugn or go not against the true Church in any sort, but together with the same they call upon & adore with perfect union lemma yourself God, believe in one alone jesus Christ, who hath been in all times called upon & worshipped by all the faithful 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 preserved true faith and religion, but advanced humane traditions above divine Oracles, which would lay upon men's consciences burdens insupportable, which hath attempted imperiously to bear sway over their faith, forbidden and hindered the pure preaching of the Word of God, and the due and rightful administration of the Sacraments, which is accustomed yearly to excommunicate them, together with all the Christian Churches of Africa, Egypt, Syria, Asia, and Greece, which persecuteth religious people, and such as fear 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 Laws; which hath tied the Catholic or universal Church to one City. Orbem in Vrbe; briefly which is stained and defiled with all kind of sins and iniquities. By reason whereof the Reformed again protest, that they have been enforced to forsake this Assembly, to obey the commandment 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 just and fearful punishments of God, which may befall the same.  
They of the Roman Church for a final conclusion, demand hereupon, 
Where the true Church hath been so long hidden.  where the Church hath been so long hidden. For if the Church of Rome (say they) hath not been the true Catholic Church, must we not necessarily condemn all those which hitherto have lived under the Popedom. The Reformed make answer, that there have been found in all times Christians, as well in the Eastern Christian Churches, as also in the Western, under the Pope's jurisdiction, which Christians have rejected those Popish abuses and corruptions: and which is more, hath sometimes encountered them, both with lively voice and word of mouth, 
In Regist. lib. 4. cap. 82. Ad johan. Ep. Constan. Epist. 35. ad Maurit. Impera. Greg. Mag.  and by their books and writings; for not to speak of the ancient Fathers, and of the Primitive Church, which the Reformed declare to have been wholly of one accord and consent with them, in all the Articles of the true Faith and Christian Religion: they can also plainly show, that there have been many in these last ages which have consented to the reformation of Religion. For albeit that Gregory the Great maintained some errors, yet herein he held a good and sound opinion that he is Antichrist who suffereth himself to be called sovereign or universal Bishop.  

Everardus Salisburg.  Everard Bishop of Salisberch, proved in an eloquent Oration which he made at the Council of Regensberch, that the Popes were Antichrists, and that Pope Hildebrand laid the foundation of this domination or sovereignty of Antichrist.  

joachim Calaber. Francis. Petr. more than 800. years ago.  joachim Calaber at the same time did often call the Pope's Antichrist.  
Francis Petrarch in his writings, especially in his twentith Epistle, hath very sharply enveighed against the Popes.  

Arnulphus.  Arnulph Bishop of Orleans, openly at the Council of Rheims, called the Pope's Antichrist.  

Bernardus.  Saint Bernard in the year M. did challenge & encounter the Popes as servants of Antichrist. At the same time Michael Centenas affirmed the Popes to be Antichrist.  
Jerome Savanorola borne in Ferrara, 
Hieronymus Savanorola.  preached throughout all Italy, that the Popes were Antichrists, also that their doctrine were profane; for which he was burned at Florence by the commandment of Pope Alexander the sixth.  
Thomas Reiden did absolutely contemn and reject the Popedom, 
Thomas Reiden.  and was therefore also burned under Pope Eugenius the fourth.  
Laurentius Valla about an hundred years past, 
Laurentius Val.  called Rome Babylon, and the Pope Antichrist: he further said, that the donation of Constantine was forged by the Popes themselves, in such sort that he opposed himself earnestly against the Popes; by reason whereof being exciled, he was very honourably received by the King of Naples.  
john Wickliff did stoutly and worthily impugn and resist the Popedom in England, 
johann. Wickilf.  who was shortly after seconded by john Hus, 
johannes Hus. Hieron. Prague.  and Jerome of Prague, both which were imprisoned at the Council of Constance, and there were also burned for the profession of true religion. So that finally, an hundred years after, followed Martin Luther, who more plainly expounded and laid open the true religion, and openly encountered with the Popedom.  
Now the principal Potentates of Christendom have endeavoured in divers sorts and manners to hinder and restrain the great multitude of them that have embraced or followed this doctrine. 
divers examinations of Luther's doctrine.  For the Emperor Maximilian at Ausbureg in the year 1518. and Charles the fifth, and Ferdinand, with diverse other Kings and Princes; first of all, the year 1520. at Worms; next, the year 1523. at Noremberch; afterwards, the year 1529. at Spires; after that, the year 1530. at Auspurge; again and finally, the year 1532. at Regensburge; and the year 1540 at Hagenau; All these Potentates aforesaid (say the Reformed) at these sundry times have in part themselues heard the remonstrance & declaration of Luther, made with his own mouth, & in part caused his doctrine to be examined by their own Doctors.  
But afterwards when they perceived that by all their banishment, imprisonments, and by all the fire and gibbets, they could bring nothing to pass. They were at length constrained to follow the counsel of Gamaliel, 
The counsel of Gamaliel. Act 5.  who advised the jews to permit the Apostles to preach; For if their work were of men it would quickly come to naught; but if it were of Goa they could not overthrew it: Let every man then in like manner conclude, or resolve of the religion of the Reformed Church.  
In the mean while ye Kings, Princes, and all ye Inhabitants of the earth, who desire to obtain eternal salvation, be wise and well advised, Serve the Lord with fear, and rejoice in him with trembling. Kiss the Son lest he be angry, and ye perish from the way. When his wrath is kindled but a little, blessed are all they that put their trust in him.   
FINIS.