¶ AN Oration of John Fabritius Montanus. Whereby he teacheth that Christian men cannot resort to the Council of Trent, without committing an heinous offence. Englyshed by. L. A. ☜ (⸫) ☞  
¶ newly set forth and allowed, according to the order appointed in the queens majesties Injunctions.  
Anno. 1.5.62  
I C   

¶ The Preface of the Translator to the Reader.  
JOHN Fabritius Montanus, a man as it appeareth both learned and zealous, at what time this last general Counsel was solemnly proclaimed and published to be holden at Trent by th'authority of the Pope, seeing such large placardes and privileges of safeconduicte, for all nations to resort thither, so formally by him sent abroad in every quarter, and fearing lest amongst the people of God some such as were simple, might thereby easily be entrapped, and under the glorious name of their privileges, fall into their enemy's hands, thought it good yea to be his duty also being himself a minister of the Church of God, not only to publish to the christian world, that if they should join themselves with this den of thieves and synagogue of Satan where antichrist himself. ●…etteth as judge it should not be only perilous for their own persons, but also contumelious to the majesty of God, hurtful to their neighbours, yea and injurious to God's truth. The which thing truly (in my opinion) he hath so fully, so eloquently, so compendiously, and so sufficiently done in this short oration, that this only may well suffice to harness any man again the subtle persuasions of our adversaries, and to strengthen otherwise the weak consciences of God's people, who thought it their bounden duty, to be present at such assemblies there to dispute of matters of Religion, or at the least wise to propone or make protestation of their saith. This oration although it were by john Fabritius Montanus published in Latin, to all that understood that tongue in due time before the council was fully assembled, so that thereby some fruit and commodity was or might have been taken thereof, yet I thou ghte it not altogether unprofitable now also to translate the same into our English tongue to th'end that such as are unlearned and ignorant in tother may see the censure and judgement of this learned man, in this behalf especially seeing even thunlearned of our adversaries do so much at this day cry out for general Counsels, for the establishment of religion, and give so much credit and aucihoritie to them as to the most holy word of God.  
Take this (gentle reader) for the first fruits of my labour, until such time as God by his heavenly dew shall multiply and increase the same.   

¶ An Oration of John Fabritius Montanus, whereby he teacheth that Christien men can not resort to the Council of Trent, without committing an heinous offence.  
Having always withdrawn my mind from trouble some consultations, in this so great a broil both of minds and studies, I thought it good to be in quiet and at rest until such time as I might freely both in truth and conscience do the sane, especially because I knew well enough that men both of excellent wit and learning have he thereto pleaded & defended this our common cause mightily, and with such great force, as was sufficient and able to break the fierceness of our adversaries. But this notwithstanding, their malapert and lewd brags have at the length vanquished and broken of this my long silence.  
They are now assembled at Trent whereunto they do call very arrogantly by a cercayne writing publicly to that end set forth at Venyse, all and every of us which do profess the Gospel of christ: which thing truly is not at all to be marveled at, seeing they (according to their authority which to themselves they do challenge and usurp) do imperiously triumph both over Kings and monarchs. But yet they handle this their cause so craftily & subtly that unless their put poses be prevented it is a great halsard, & to be feared lest there with they beguile such as be simple. Now therefore the time requireth that good men should arm themselves and join their powers and force together. In this army or expedition if I were assigned only to go with the carriage, truly I would willingly take it upon me. But forsomuch as we are set upon and assaulted of our enemies by ambushes, I think it good that we fight aloof, the which thing I would the Christian reader (to whom I now speak) to understand lest any man should sclaunderouslye say that I did refuse again that battle which even now I seemed so hastily to require.  
Our enemies have chosen Trent as a place for their am bushes, in my opinion truly not much unlike to the forks or Gibettes of Caudis, wherinto when the Roman hosts had run headlong being entrapped by the policy of their enemies, they made amends for their folly with their old accustomed manhood and prowess. Those forks of Caudis, those Dens I mean of councils have sundry times deceived and endomagid our men. It is time therefore that we should at the length awake, and with wisdom take head of and foresee those wiles which once or twice we have already felt. Yet notwithstanding in the mean time such as are simple must be taught, why we saying our enemies will not encounter with us in plain batcayle, ought not to go into their camps lest we should seem by forsaking our standing to forsake also the right of our cause. If I therefore shall also take upon me to teach this thing, what teacher of the gospel can accuse or blame me but he must also accuse and blame himself of neglecting and letting pass his own office and dewety. For how many soever we be in number, we are called every one unto this Councile, what marvel is it then if I think that which we all and every one of us are equal lie carged with, to be also common to me aswell as to the rest of the ministers of the church, (that is to say) to witness and declare to the Christian world that there can no just and meet causes be found for us to go to this Councile, but rather that innumerable and great causes may be showed to esche we and fly the same. For there is none so doltish, who doth not see, that there can be no just cause, why any man should hazard and cast himself into open peril which is joined with the damage of the truth, the contumely of God & the harm of his neighbour. In a matter so plain and manifest, I need not long to stand about the proof thereof. The holy men of God do know that all Christian actions, are chiefly to be referred to th'only Glory of GOD as to a mark, from the which if they go a wry it must needs be that both the truth must be in hazard and the health of the soul also in danger and jeopardy. But here some may doubt whether our going to Trent (if we minded to go thither) do bring therewith these discomodities or not. I therefore have taken in hand in this present Oration to prove that this journey whensoever we should take it upon us (which God almighty of his clemency defend) shallbe not only full of peril and danger, but also contumelious and injurious both against God's truth, yea God himself, and also our neighbour. And as touching the greatness of the peril, truly I would say nothing thereof, if it were such a kind of peril as had in it any profit or duty, for it is manifest that the holy Martyrs of God when need required have willingly suffered even death. But now where there is a manifest danger joined with a manifest impiety the matter is not like. Concerning therefore the peril thereof I will briefly recite that which shall suffice. And here first of all I have to speak of the place appointed for the Counsel, for the which the Christian Princes have long yea & that earnestly travailed but all in vain that some free City of germany should be assigned. But seeing that they cannenot hitherto be gotten forth of the bounds of Italy, no not to those places which are surely defended with th'authority and faithful promise both of Themperor, and also of all the Princes of Germany, who (I beseech you) shall cause us to go to them which have showed so many lamentable examples both of breach of faith and also of cruelty. But some peradventure will say, that th'authority of the princes or of Themperor will cause these fellows to keep them selves within their bounds. He is deceived truly that so thinketh, for their is no likelihood that they who hitherto have made of kings and Princes a jesting stock▪ will now do any thing at their request or for their sakes. But what safety or trust can there be reposed in them who be persuaded that it is no sin at all to kill us, who also although against their will they should abstain from doing us open violence and force, yet can easily find other slights, whereof the Romish Court hath of long time professed herself to be a Scolemaistres. This much shall suffice concerning the place: Now let us come to them who have gauged their faith in this matter, & who will seem to have provided for us, & warrented us by public satisfaction or instrument. Dimmortal god with what & how vain titles do they boast themselves most ambiciouslye abroad, A small number of Bishops, yea and among them some counterfeit and disguised, and yet all of them being the creatures of the Bishop of Rome, and such also as be accused of us, both of forsaking of Religion and also of oppressing and treading under foot the truth, dare call themselves general, holy & Apostoloque, & finally challenge to themselves all wholly such things whereof it is evident they have not one jot. But who will trust them any whit at all, which stumble so shamefully even in the very beginning of their safety which they promise. Do not they the like (I beseech you) as though a certain rabble of most wicked raskalles who were themselves accused to be worthy to lose their life and goods should call Themperor himself and all the esstates of Thempire to a general diet and assembly promising them a most large safe conduct and appoint unto him a day to answer to his plaint. If then the title of a general Council cannot justly be attributed unto a certain few persons who be accused of corrupt religion, them is it not lawful also for them under the name of a general Council to give forth any lawful warrant of safety. Now therefore it is not in question of the form of the warrant, but whither they have right or power to make any such warrant or not. For if some old crafty fox should give forth pryvilegies were they never in so good a form, yet forsomuch as he had no power at all to grant any such, the form thereof must needs Bee in danger with the right. It falleth not therefore in consideration only what every one promiseth, but with what right & authority he promiseth. I know well enough that they refer all their doings to the romish bishop as chief and head who is one all according to the comen saying. Vbi Papa, ibi univerfalis Synodus. Where the Pope is, there is also the general Council, but how falsely and how wickedly this romish Bishop doth usurp all these things it is so well known that there needeth no proof thereof. As for me truly, with how much the more authority they fornishe this their bishop and their councils, so much the less hope and confidence I have in their promise. For if the romish bishop may do what he list, and he only may (by his high power which is given to him) acquit and set free Kings and Emperors from their others promises, and covenauntes, what should let him not to use this his right in his own cause, and to order and measure the rule of his promise according to his own lust. And who is he that knoweth not that the bishops of Rome have hitherto with their oaths and bulls mocked us and that Scotfree. Moreover that clause which concerneth the penalty against the breakers of their ordinances seemeth to be very obscure and full of doubts and ambiguity. What if they (such is their good will towards us) shall complain then chiefly that we do hurt them when they willingly do wrong and Injury us, who shall then speak for us, who shall take our matter in hand, who shall defend our cause in that place which is so noy some to our men with the bishop of Rome's Garrisons. They bear the name of a general Councile, and of Apostolic men, but if any man couvince them of a lie doubtless he shall be accused of breaking and violating the same. They catch to themselves alone the title of the Church, but if any man should take in hand to prove them the sworn enemies of the Church, or reprove their filthy life and conversation he should be found faulty of trespasinge against their safeconduicte. There be many other things like to these, which we cannot keep in silence without doing great harm, and which they on the other side cannot hear without great rage and madness. For how meek and how gentle these fathers be, France witnesseth. England beareth record, and this execrable bocherye so lately executed upon our brethren at Vassye showeth forth a good testimony. These holy Fathers I say do so thirst for our soul health, that they do even therewith sup up our blood also. This also is not to be let pass, that that form of promise which was last printed at Brixia, by what inquisitors licence I cannot tell, doth much vary and dissent from that which was printed at Venise. For in that of Brixia, there is a certain addition joined thereto entitled Extensio ad alias naciones, that is to say a thing touching other nations, which retracteth and calleth back again all that a little before was licensed to all nations in common, yea and which more is, in the self same addition, all other nations are warranted by the self same form and the very same words wherewhythe the germans are, and yet this is added, that this form pertaineth not but unto such only as will repent their errors, and come home again into the bosom of the Church which ought to be open to all men. Who that hath any wit in his head perceiveth not these guiles and deceyies. The self same form whereby the people of Germany are warranted pertaineth indifferentelye and equally to alother nations, and yet no safety is granted to tother nations unless they be minded to return to the romish Church. Therefore consequently neither to the people of Germany unless they unite themselves to the Church of Rome. For the public promise endeth with the form wherein it is coutayned. And thus much I think sufficiently spoken touching the peril & danger of the journey, for this matter requireth no longer debating seeing that respect must be had not so much to the peril and danger, as to the truth and the glory of God.  
It remaineth therefore that I should cousequenlye declare, that with this certain and assured danger, there is also joined a most manifest and plain abjuring and denying of the truth. And lest any man should doubt hereof, let him think and consider, that all Christian actions are to be referred to their determinate ends. And that this is th'end of Counsels that the faults of doctrine and manners should be reform and finally peace and concord (reserving always the rule of piety) should be restored in the Church. Seeing therefore the case standeth thus, a Christian man ought to join him rashly to no assembles, which he shall understand to be occupied about any matters repugnant unto this end. If then I shall now plainly declare that these fathers of Trent, are assembled together not to open & make manifest the truth, but to hide and darken the same, not to reform & amend the church but to deform & deface the same, I have alsosufficiently proved that Christian men cannot without committing an heinous crime join themselves to such. And here first of all things consider with me (I pray you) who is he that hath appointed and called together these assemblies and meetings, Truly the Bishop of Rome, who in this business hath used all study and diligence, and spared no labour nor cost. And to what end (I beseech you) doth he all these things? To that end (think you) to overthrow or diminish himself or his power? Who so truly can suffie himself to be persuaded in this point, seemeth to me to be mad and contrary to reason. For it is notlykely that the Bishop of Rome will wittingly and willingly procure his own destruction. What meaneth than this great preparation of Counsels? Truly to shore up to establish and as long as they can by any means, to restore to his old dignity and bravery, the papacy which now meanaceth ruin and decay and hath a good while sense begun to fall through the great hewgines and monstrous bigness thereof, and also to make the whole Christian world subject to their laws and statutes.  
For if the Germans were subdued then do they think it light.  
The rest of Europe for to yoke and bring in bondage quyght.  
And so as Lords of mid earth sea. the rule to claim aright.  
Or at the lest wise if the bishop of Rome perceived his hope to be frustrate therein, and power also to fail him to bring that enterprise to pass, yet notwithstanding he would set Christian men and especially the Germannes at deadly hatred one with another, and then would he set still in his chair, and behold this miserable Tragedy. For this seemeth to him the redieste way to drive away this lutheranical madness (for that is their phrase of speech) from italy. And here I call to remembrance certain verses of Virgil featly serving to this purpose.  
A Council great he calls, and from the top of stable high. 
7. Aeneid.   
The shepherds watch and herdmans' blast he blewe with hellish cry.  
In crinkled horn, whereat a heap forthwith without delay.  
Of Christianes' stirted with weapons thick run armed every way.  
When he his promise thus performed with blood the war hath field,  
And fynysht eke of battle first the funerals as he wild.  
The fathers of the Council all he proudly saith unto.  
Behold what discords I have wrought. with heavy war and wo.  
Bid them in friendship join, in league each one to other bound.  
For I with blood of Germans slain have over spread the ground.  
This more I add (for your good will. right well now do I know.)  
In border towns with rumours blown great battles will I sow.  
And kindle eke there hearts with heat and love of raging war.  
And scatter armour in each field that aids may come from far.  
These things truly would I never have spoken unless they were both evident and manifest enough. And I need not to fetch my witnesses far hence where the thing itself is so apparent. For the bishop of Rome himself doth not hide or dissemble that his only intent is, to bring all men at the length to the fellowship and society of the Church of Rome, but he exhorteth earnestly all Princes and Kings to be ready to assist him therein. And if any man be yet in doubt of the Pope's will and mind, let him read those things which he proposed by his Ambassadors this last months passed unto the Common wealth of the three Leagues, & he shall plainly perceive that I have told the truth. Moreover the Pope doth not humble himself or acknowledge himself subject to th'authority of a Council, but hath the fathers of the Council sub iecte unto him and bound also unto him by a most strait oath, where of I thought good to show here a copy, that all men may the better understand, that these romanists have their minds busily occupied not about the reforming of the Church but about thestablishing of their tyrannical kingdom.  

The form of the oath.  
I Being elected Bishop, from this hour forward willbe faithful & obedient to Saint Peter, and to the holy Apostolic Church of Rome, and also to our Lord the Pope and his successors which entre that room canonically. I will be in no Counsel, no consent nor dead, whereby they should lose their life, or any member of their body, or yet be taken, or else that any fort or violence should any manner of wai, by what pretence orcolor so ever down unto them. But such secrets wherewith they shall credit me, either by themselves their messaungers or their letters, I will not open to any manue to endamage them wystyngelye. I wylhe a helper and an aider to them against all men to keep and defend the Papacy of Rome and the royalties of saint Peter. I will honourably use the Legate of Thapostolique See both going and coming, and help him in all his necessities. I will do my diligence to keeye, defend, increase and set for ward the rights, honours, privileges, and authority of the church of Rome, our Lord the Pope and his successors aforesaid, I will be in no council no fact, nor treaty, wherein any thing shallbe devised sinister or prejudicial to their persons, their right, their honour their estate, or their power. And if I shall know any man to go about or procure any such things, I will to my power hinder their enterprises, and so soon as I can conveniently I will notify the same to our Lord, or to some other by whom it may come to his know ledge. I will with all industry and end evor observe and keep the rules of our holy fathers, thapostolic decrees, their ordinances, their sentences, their appointments, their exceptions, their Provisos and commandments, and cause others also to observe and keep the same. I will also to my power persecute and resist physics, schismatics, and such as are rebels against our Lord and his successors aforesaid, when I am called to a Synod I will come. And this is the form of the oath, Now therefore seeing that the Bishop of Rome doth call and refer allawes to himself alone, and seeing also that the fathers of the Council do frame them selves altogether to his beck and command mente, as one that beareth about with him in the secrets of his breast the determinations both of God's law and man's law (for these and other such monstrous and execrable sayings are red among their lies and inventions) it might be justly demanded to what end or what need there were of this masking preparation of Counsels, unless the matter itself seemed to speak and experience did also teach that Counsels are nothing else but a certain form and manner of declaration of the Pope's will, and (as one would say) a short and compendious way to proceed against the Lutherans. For thus it is red in their books, that it is not necessary to call Counsels to the intent that any of those opinions whereupon the Heretics desire to dispute (and who knoweth not that we are accused of them of heresy) should be defined, but that it is necessary to call Counsels notwithstanding to th'end that such as are Heretics may be declared made manifest, and condemned. This might be evident enough unto us even by th'acts done in their Counsels, although they would speak nothing thereof. For besides that they have hitherto most despitesully aggravated our cause with most unjust sentences, they have also given up our lives & goods as a pray to the cruelty of others, and they refer this their boocherye to the right and law of execution, the which they have hitherto used as a thief engine to weaken & shake us all to pieces. For it hath been always a solemn custom with these good fellows to begin their Counsels backward & preposterously (that is to say) first with execution, so that all men might easslye perceive that they did make there reckoning of war before they thought of peace. And these latter years passed after all their promises so many and so noble made unto our men, while the Councile was yet depending, they began to rage's against the divines of germany, and doubtless they had showed forth their madness yet further, had not the troubles of germany caused both the Councile & there enterprises also to end. And yet in the mean time although it be most apparent and manifest that the Church of Rome is foully and shamefully defaced both with corrupt doctrine and manners, and that this complaint hath been ever sithence the memory of man, and from our ancestors' hath descended unto us, as though by inheritance yet notwithstanding in so great a corruption of all things, not so much as the least kind of reformation could be obtained or by any means wrested from our adversaries, yea experience also hath taught, that those also, which at any time have been so bold to present up this request to the fathers, have not only been most unworthily entreated, but also most despitefully repulsed. And as touching the life of the clergy, I will not much dispute, for I may justly doubt whether I may with honesty speak such things as they most shamefully do commit, and yet notwithstanding albeit the case standeth thus and every man also seeth it so to be, yet nevertheless, they do glory of the holy Ghost, as of some vile slave or bondman, whom they have made so much thrall unto themselves, that although he would never so fain, yet may he not once be from their elbow, whose mark they carry in their body that never can be put out. But how far, yea how most farthest of all they have gone astray from the doctrine of the Prophets & Thapostles, no man is ignorant, if he have been but meanly exercised with any right judgement in the writings of the Prophets and Apostles. These fellows have Heaven, Earth, Hell, and all things else to sale, so that the saying of the Poet may be justly verified of the Church of Rome.  
She standeth to sale, and like a whore  
sitteth making her gain of her body.  
And yet nevertheless they say it is not lawful to make any enquyrye against their Doctrine, without committing an heinous ofsence, & therefore in the publishing of their Councile, they spoke of a continuation thereof and not of a full and perfect doing. The which they interpret in this wise. That their former doings must be confirmed ratified and concluded so as they neither may nor ought hereafter to be called in question. These and such other like be the things whereby the Christian faith is pulled up by the roots. The form also whythe they prescribe to the rest of their treaty doth manifestly declare what workmen they be and what they frame. That which is thus.  
And to be noted that such matters as are in controversy shallbe handled and entreated of in this foresaid council of Trent according to the holy Scriptures, the traditions of Thapostles, thapproved councils, the consent and agreement of the Catholic Church, and thauthorities of the holy Fathers.  
By this mean as by a privy undermininge engine the closely proceed to overthrow the doctrine of Godliness. For from the Scriptures they go about to send us back to traditions, from a thing most certain to a thing more uncertain. But yet they do this very craftily and with great dissimulation. For they spread abroad into the common people's ears, that all their disputation is not about thauthority of the Scripture, but about the manner of th'interpretation thereof, & therefore that this appendix or addition was to be added, that it might plainly appear that the true and natural sense of the Scripture ought not to be taken forth of any man's private brain but of the consent and agreement of the whole Church. See how these fellows have all at ones cast of all shame. We do not refuse th'agreement of the pure Church consenting with the Scripture, but reverently embrace the same. But our chiefest controversy with our adversaries which abuse the word or name of the Church, is about the certainty and authority of the Scriptures. For they when they have once presumed to take the Scripture to be unperfect, they do forth with infer that it is also uncertain, and therefore they say that it hath need not only to be supplied with traditions, but also to be determined and established by the Church. We on tother side do teach that the holy Scriptures, the very word of God (I say) comprehended in writing, doth perfectly and sufficiently contain in itself all the chief points of our salnation, and therefore that this is th'only certain and infallible rule to examine all doctrines & opinions. And thus it is plain and manifest upon what point this controversy dependeth. For the question is whether the scripture be of greater perfection certainty, & authority or that traditions, by what name soever they call them which notwithstanding they have bounded & limited almost with the lively words of Thapostles, the custom of the Church, that answers of the bishops and the determinations of the fathers, but by what right or wrong it is not now to be spoken. But if the Scriptur which we presently have, be the voice of that prophets & apostles left unto us in writing, If the Church be gathered together, known & preserved by this doctrine which is the word of God. If Counciles have for the more part erred, & may yet erre● and as it were do kill one another with mutual decrees, If the Bis●…ops of Rome for the space of some hundreds of years past have done nothing well, nor from henceforth perchance can do any thing well, so long as they occupy and enjoy this pestilent See, If finally the fathers themselves, which be of the better sort do send us to the scriptures. Tell me (I beseech you for God's sake) what cause can their be any more, why we should suffer ourselves to be carried and led away from the Scriptures unto traditions, from a thing certain to that which is more uncertain. And albeit the case standeth thus as you see, yet these unholy fellows are not ashamed yet still to sai that their controversy with us is only touching thinterpretation & not th'authority or certainty of the Scriptures. The which thing if they will grant unto us, they must needs also confess themselves to be driven away from their chiefest bulwark. For if we must wholly rest in th'authority of the Scripture, than away with all other by ways and starting holes wherein they put all the whole strength and some of their disputation. But (you will say) the Scripture hath need of interpretation. I agree thereto. Again, it maketh much to the matter what sense every man frameth thereto. True it is in dead. But seeing the Scripture doth interpret and expound itself, we will also use that rule of interpretation which itself hath heretofore taught us, and we will not hereunto bring any other thing, than faith and love joined with sober and sincere dexterity. But I am gone further than I purposed, for to entreat hereof requireth both an other place and also time, But this one thing I say. If these fellows take the Scriptures to be of such authority as they make a show and countenance of. Why do they not leave that to us as an only rule, why do they restrain it with so many impediments and lets, why do they call back again with their crafty trifling, that which they did once grant, finally why do they torn and change themselves into so many forms and shapes at once. For if they go about to bring all the whole controversy to th'interpretation of the Scripture only, go to in God's name, let us have equal judges, let us encounter together, and let it also be known whither part doth follow or refuse those laws of interpreting which we have received of Christ and his apostles. But saying that hitherto we could obtain no such thing of our adversaries, it is manifest that they do mock us with iougling words, & have some other secret meaning than they seam openly to show. But this is no new or unaccustomed thing, under the clock of truth to go about to suppress the truth. This chanceth hereof that Satan (who transformeth himself often times into an Angel of light) hath been accustomed to set goodly & glorious titles before his wickedness. For if all assemblies whatsoever they be which are reckoned under the name of Counciles, had never erred, nor cold at this day err, then most worthily and of most right, the chiefest judgement ought to consist in councils, but now seeing that honourable name of a Councile may also fall upon the synagogue of the devil, it ought not to be so. But because in all matters, examples be of great force so that there be an equal and indifferent respect to the things which be compared together, me seemeth it shall not be besides our mattre & purpose, if I should set forth here be fore your eyes, a show and declaration of that Council, whereof mention is made in this wise in th'history of the Gospel.  
When Easter was at hand the chief priests, scribes and elders of the People were gathered together into the Haule of the high Priest that was called Cayphas, and they said what shall we do, for this man doth many miracles. If we let him thus alone, all men will believe in him and the Romans will come and take away both our place and the nation.  
And so forth as followeth in the text of Thistory.  
Here I pray thee (Christian reader) first of all to consider well the fathers of this Council. They be assembled together which excel other both in authority and also in opinion of holiness, & upon whose shoulders the Church which was at that time did rest even as though it had been shored up with pillars. And the high priest himself by whose authority this assembly is governed would seem so to be touched with God's glory as he that was most touched, for he witnessed with the renting of his clothes the grief of his heart which be conceived of the blasphemy. But let us come from the fathers unto the form itself, and consider the process of the law (as they call it) Those holy fathers would seem to do nothing unadvisedly or by violence. They call a Council, they lay their heads together, they pretend the safeguard of their country, which they cry out to be in danger, unless thenterprises of Christ be quickly stopped, but when they came to the point of the matter they examine Christ of his religion and Doctrine, the knowledge whereof they challenged as proper to themselves. And because the law of God forbiddeth that any man should be punished by death unlosse he be first convicted of some heinous crime by sufficient witnesses, they take this charge also upon them and they be very diligent to take heed that they be not suspected of any man of breaking justice, they give liberty also to Christ (lest any man should sclaunderouslye say that he was condemned his cause being never heard) to answer in his own behalf, yea and more than that, they compel him by words & bind him with an oath so to do. Truly this is a great liberty, & such a one as is wont to get no small authority to lawful Councelis. At the length after long and earnest canvasing of the law, they find christ guilty of Heresy, sedition, & most heinous crimes and worthy to be punished of the Civil Magistrate. Now if this be not a form of a Councile well solemnized. I cannot tell truly what other can satisfy these Lutheran heretics. To go about to call in question thauthority and credit of these Fathers, what other thing is it then to accuse the Church itself, the which truly thou shalt never separate well from this ordinary Succession of bishops whereunto it cleaveth unseparablye, unless peradventure thou mean also utterly to overthrow the same. But here let us stay awhile and consider more narrowly those which be assembled in this Council, These holy fathers because they were altogether corrupt with avarice and ambition were nothing less in dead than they seemed to be they were taken for the high priesles of the truth and religion, and yet they wear in dead the sworn enemies both of the truth and also of religion. They thought it meet therefore to persecure unto the death as many as were against them. christ therefore, which in his sermons unto the people did inveigh against their counterfaycte and cloaked holiness provoked their madness and hatred against himself. What marvel is it then if they which were judges of his cause were found and proved to be his most cruel enemies. And albeit they had judged christ before worthy of death yet because they needed the civil Magistrate to this matter they use the form of the law very formally and solemnly, but they abuse the law of God contrary to the law and they overthrow justice under the colour of the law. But liberty truly was far from this Councile, for christ did answer to his plaint being tied like a prisoner. And although they did exhort him to speak, yet they wrested his words very captiously, and when he spoke not to their fantasy than they reviled him and did also beat him. This is the some of their Councile.  
Now under what good Scolemalters our Fathers also have profited, I leave it to be discussed of men of good consideration. With what kind of judgement john Hus, Jerome of prague, and many other good men were deceived many years again, it hath been approved by the testimonies of many and also by the blood of our men. Well it is time to leave of this matter & to return again, to that which properly pertaineth to us. For even as I think it best to suffer the Pope's adherentes to do what they list because they be incurable, so also I judge it good for us earnestly & diligently to take heed we defile not nor pollute ourselves with any spot or blemish gotten by other men's faults. Forasmuch as therefore it is evident enough, what our adversaries ententis, we must also search what we ourselves have to do, lest peradventure we shall seem to have been more curious & diligent in judging others than about our own disciple. That is rashly taken in hand which is laid a side again without ani deliberation. That is also dangerously enterprised which is forsaken not without great shame. If the Cobbler or the Deluer can tell th'end of his labour, what think we that we must do upon whom the charge of religion resteth, in which alone both God's laws & man's laws are also contained. Let us go to Trent (some will sai.) But to what end & purpose? That we may be sun part of that assembly, & debate ma●ters of religion together with the fathers: nothing truly can be more glorious or profitable than this our journey. This peradventure some will allege. But I pray you good Sir came it never into your mind once to think that we (although we would never so feign) can not be admitted unto any part of that consultation, nor albeit we were admitted thereto, yet either could or would be a part of that Council, whose authority dependeth only of the Bishop of Rome the sworn enemy of Christ and his Church? You understand (I trow) how hardly we are beset even in the very door. But where necessity ruleth there is no place left for deliberation, and it were but vain to ask what one should do when he hath not yet considered what he may do. And so where our adversaries do leave us no place in their assembly, they do also unburden usof the care that we should have of disputing there. They truly whom they disdain, do also likewise disdain them. They despise us, and we set nought by them. They forsake us drive us away and reject us from their familiarity, and we again eschew them, fly from them and voluntarily abhor them. Blessed is that man said to be that 
Psalm.  hath not walked in the council of thungodly, nor stood in the way of the sinners, nor sat in the chair of skorners. I have not haunted (saith david) with vain persons, neither 
xv. Psal  compayned with dissemblers, I have hated thassembly of the evil, and have not kept company with the wicked. In this Psalm the holy man of God maketh a declaration of his life, and showeth for the himself to be followed of all godly persons. But battles have been diverse time fought indifferentelye one both parts not without their praise, and their Bee also which accounpt it more noble and glorious to keep their own, then to invade other men's, and so we by defending our own cause manfully, shall fight with our adversaries aloof. But the clause of continuation doth shut us quite from that liberty, and cast a bank (as it were) against our enterprises. Even so not many years pass the Ambassadors and Divines of the most noble Princes of germany, after many large promises, yea and the daily intercession of the most mighty Monarch Charles the v. by the space of many months cold hardly at the length be admitted to the assembly, which not with standing in despite they termed a congregation, as though a man should call that a troublesome or tumultuous company, which is said to be appointed about matters not very weighty. We may well think how far the divines of germany were from the chief point of disputation, when they were not suffered so much as to enter into the door thereof. But grant that we should be better used (which nevertheless is not credible) what shallbe or can be the conditions of this disputation, so long as these laws which our adversaries prescribe do stand, Or what certainty can we have, when th'only rule of certainty is taken away. But admit that all things are ready, & that both God's law & man's law agree to us yet who shallbe our judges, who shallbe our umpires. Truly even they whom experience hath taught long sithence to be our deadly & mortal enemies, & who also have solemnly sworn & expressly conspired our destruction, what equity or justice can any man look for at these iudgeshands. What if the Papists, such is their boldness, do forthwith write th'acts of the Council, what if they feign that a matter is lawfully discussed, & after diligent knowledge thereof had, do decree that we should be published for most grievous heretics, & worthy of most severe & sharp punishment. Truly we shall never hereafter so well wipe away this crime, but that some suspicion thereof will for ever remain in the minds of the simple. Here peradventure some of our men will be earnest, and think thus with himself, that although all other things be denied unto them, yet at the least wise they shall have liberty to propone and set forth our doctrine before their eyes, and that this proposition shall contain a form of protestation (as they call it) or rather of confession. But I truly do not see what it profiteth to double repeat or witness one thing so often times to these fellows especially which of the thing itself have given unto our men the name of Protestant's, because they forsooth often declared by professing always on thing, of what opinion they were. We read also that the holy Martyrs of Christ, have defended their causes before wicked judges, but we never read that they have willingly presented their causes before them. Our Lord also willeth his to beware of those 
●. Math.  men which shall deliver them up to the councils and scourge them in their synagogues. He doth not then say, thrust yourselves willyngelye into their Counsels, and take them to be judges of you and your causes, whom you know will be enemies and injurious both to you and your cause also. Paul the apostle, rather than he would commit his cause to the jews whom he knew to be his enemies thought it better to appeal to the judgement of Themperor. This example followed Athanasius, Cirillus, & Nazianienus, and with all diligence eschewed the conventicles of heretics. Therefore where so many and so great difficulties be, I cannot see what we have to do at Trent, this one thing except, that is to say to offer again willingly to our enemies that thing for thobtaining and getting by force whereof we have been at this great and continual war with them so long. For if the right of Calling Synods do not pertain to the Popes neither by the law of God nor man. No more truly (although some time it had appertained) it is now to be permitted or granted to them in their own case being called unto judgement, to be both judges and parties. We therefore which are not called to a Councile, but to the drags and filth of the Court of Rome, will never so behave ourselves, that we shall be said by our Obedience to have delivered and as it were sealed into their hands, that power which both the laws of God and also of men have clean taken from them. But if the obedience of subjects be limited with the power and right of the Superioure, and yet such as we ourselves are do call forth Kings and Emperors to councils, by our presence truly to our power and as much as in us doth lie we should arm the Pope also against Christin Princes and through our most unjust judgement we should not only offend all other Christians which upon weighty occasions have abstained from this meeting, but also make them both hate us and also to be more hated of the Papists. This the Princes of Germany understood well enough who in their last metig at Neoburgh did stoutly reject the stinking request of the Pope. They said that they marveled much to see him so shameless that he was not a bashed to prescribe things also to them, of whom he was himself accused of treading religion under foot, who also had made a violent & unjust title to the possession of the Church, wherefore that he should mock others who knew not as yet the Romish frauds & guiles, as for themselves who knew them sufficientelie enough they would not seine only to know them but also to foresee them. Mooreover this is not to be omitted, that if at any time we should be admitted to their assemblies we must vouchsaufe to term this rabble of mitred fellows by the name of Fathers, yea and that most holy or at the lest wise most reverend Fathers. For it is not meet that any man should come to speak his mind without some Preface of dignity and honour, especially in their presence whose pride and ambition will never be satisiied. But with what countenance or conscience shall we speak unto them reverently, to whom what honour or reverence so ever we show, we pull that all from christ and his Church. I have now proved (I think) sufficiently, that there be no just causes at all why we should go to Trent but rather very many and those most weighty occasions to be against this journey, and so consequently that our men can by no means go to this Councile without committing a most heinous crime. And albeit we do condemn and eschew these romish synagogues, we do not also therefore abhor and fly from all Christian assemblies, but we acknowledge and confess most plainly that if any excelling others in Learning Godliness and judgement be duly called to a lawful Councile, they cannot refuse this charge laid upon them without incurring the grievous indignation of God and also the just displeasure of all estates of men. But that there may be a good end of councils, it is also requisite that the things tending to this end should be well set in order. If therefore Christian Princes to whom this charge doth chiefeli pertain, do settle their minds earnestly to reform the church, they will set to their helping hands all together, so that the Council may bein very dead Catholic as it is in name termed. But it as the times be now their godly enterprises cannot have good success, than it remaineth that every one of them should employ that care and diligence in his one kingdom & country which they purposed all at once to bestow in general. Let them therefore endeavour to call national or provincial assemblies, the which not withstanding I would not so restrain, but that strangers also should have free access thereto, so that they were such men by whose presence the company might be adorned and helped. Let them also provide that the place may be free and void from all kind of fear & dread, let there also be sufficient privileges and warrauntes of safe conduct. Let the voices and elections be also free, Let the ways be also safe, and not perilous through Ambushes and wiles. And yet let all this liberty be bounden and limited with the laws of equity so that no man may do any thing more than the rule of piety shall permit. And that this may the better be done, this Councile must be Christian, which notwithstanding stretcheth far & wide. For the cannot be Christian, which doth not refer all his doings to the rule of christ and his Apostles comprehended in holy Scriptures, which doth not also agree altogether & in all points, which Christian manners and finally with the Christian examples of the pure Church. That this Council also shuldbe Christian, let the matters which are incontroversy be debated not with hatred, but modestly according to Christian charity, & by such laws as seem to be appointed for the pening of the truth & not for the darkening thereof. But how far am I gone, mine intent was to teach you the we ought upon greet considerations not to go to Trent. The which thing if I have brought to pass, then have I also finished and accomplished that which I took in hand. And thus I make an end.    

Imprinted at London in Paul's churchyard by Humphrey toy, dwelling at the sign of the Helmet.  
Cum privilegio ad imprimendum solum.