THE TRIAL OF TRVETH OR A TREATISE WHEREIN is declared who should be judge between the Reformed Churches, and the Romish: IN WHICH IS showed, THAT NEIther Pope, nor Counsels, nor Fathers, nor Traditions, nor Succession, nor consent, nor antiquity of Custom: But the only written word of God, aught to determine the controversies of religion: wherein also is declared which is the true Religion, and Catholic Church.  
WRITTEN FOR THE PLEASURE OF THE Popes, Cardinals, Prelates, Abbots, Monks: and specially the jesuits, which of late were driven out of Transyluania, by the States there.  
Published in Latin by a certain Hungarian, a favourer of the trueth● and translated into English by RICHARD SMITH.  
Imprinted at London for Robert Dexter, & are to be sold in Paul's Churchyard, at the sign of the Brazen Serpent. 1591.   

VIRO OPTIMO ACINTEGERRIMO, GVILIELMO PERIAM ARMIGERO, TRIBUNALIS, SIVE BANCI, COMMUNIS, AC COMITIORUMIUDICIALIUM, VVL GO ASSISARUM, JUSTICIARIO REGIO, RICHARDUS SMITHUS GRATI ANIMI TESTIFICANDI CAUSA, HANCSVAM QVALEMCUMQVE OPELLAM DICAT CONSECRATQVE.   

A TREATISE CONCERNING THE APPOINTING OF A JUDGE OF THE CONTROVERSIES both of the Popish, and Reformed Religion.  
HOw not only odious and disdainful, 
The entrance.  but also dangerous a matter it is, in these days, to meddle with the controversies of religion (Gentle Reader) both the cruelty of many mighty ones, and also the broils & stirs between man and man, do too too much declare. For such is the blindness of men, and so great is their rashness, to run and rush on to their own destruction, that as there was never any nation so rude, but would have taken it in evil part to be instructed in religion: So at this day a man shall find many which have so hardened themselves in that religion wherein they were borne, which their forefathers have observed, which they see to make for their dignities and advancement, and which they perceive to be maintained by the greater part of men: that they will not endure once to hear the judgement and doctrine of the contrary side, but contrary to all law, both of God and man, do condemn shun, and abhor it, being neither heard, nor understood by them.  
Moreover, certain Epicures and graceless men also, do not a little trouble the godly, which grow to such outrage, that they think they deserve great commendation, if they can conceal and hide their own judgement, in the matter of salvation, and scoff and frump at all religion of other men.  
Hereunto is added the presumption of the Popes, Cardinals, Bishops, and other Prelates, who although they see that many corruptions, both of doctrine, and also of ceremonies and discipline, are crept in, yet they account it an heinous offence, if any man, not content with their general and confused faith, dares to examine the doctrine of men by the rule of the Prophets and Apostles writings, and by searching the Scriptures, to seek out the way of salvation in them.  
Which things although they thus stand, yet ought all the godly to be strengthened in mind, and encouraged against so many offences, to yield a reason of their belief, to the end that both the wicked may be made unexcusable before God's judgement seat, and that those, which not so much upon froward malice, as by reason of their first training up, or following of their forefathers, or finally through love of preferments, have condemned sincere doctrine, that such (I say) may not stick to let themselves be overcome with the mighty word of God. For Ezechias, (a most religious prince) is commended, because neither by the example of his father Achas, professing a contrary religion, neither by that bringing up which he had from his cradle, nor by the highness of his Royal state, nor finally, by the precedent of other kings, and multitude of men following an other contrary religion, he could be withdrawn and discouraged from learning himself the sincere religion, out of the wellsprings of Israel: that is to say, out of the word of God, contained in the writings of the Prophets: or from enjoining his Subjects to observe and practise the same, when he had learned it himself, and caused it to be purged from all corruptions. For he had learned the commandment of the Lord, wherein he giveth in charge, that all the faithful be bound not to walk in the commandements of their fathers, nor to do their judgements, but to walk in the precepts of the Lord only, and to keep and do his judgements. Neither ought the credit either of traditions, or of Counsels, or Fathers, or miracles, or succession, no nor of an Angel from heaven, to withdraw any man from this searching, and perusing of the word of God: for it was no less wisely then rightly said, More credit is to be given to one skilful in the Scriptures, and alleging the catholic 
Panormitane, and Gerson.  authority of the Canonical Scripture, then either to the exposition of the Pope, or to a general Council. By all this therefore it is manifest, how, not only hard, but also dangerous a thing it is, to deal in the matter of religion.  
Which charge if I had taken upon me, being not forced with any necessity to speak, but moved thereunto either with vainglory, or foolish rashness: doubtless I could not avoid just reproof. But now sith I have stepped forth to speak, not voluntarily, but by constraint, addressed thereunto not with ambition, but with love of the truth, not unadvisedly, but upon good deliberation, not with slanders, and cavilles, but with authority of the word of God: Truly I nothing fear, that this my honest meaning to maintain the truth, should be imputed to me as a fault, Only this I request you (gentle Readers) whosoever are desirous of eternal life, that you bring not hither any prejudice, or forestalled opinion, that you condemn not a cause unheard, contrary to all law, both of God and man, and that you lean not to any authority or excellency of men: but compare matter with matter, reason with reason, argument with argument, by the rule of the word of God: neither do you consider the person that speaketh, but the matter that is spoken, with a godly desire to learn out the truth. And then I will not stick to abide the courteous censures of the good, that if it be proved, that these things are agreeable to the truth of God, ye may yield unto the Lord: if not, ye may refusé them, as things contrary to the heavenly oracles or testimonies of the word. But that I may not seem to rove from the matter: I will prescribe certain bounds, which neither I, in speaking, nor you in reading, may overpass. But before this be done, I will first set down the whole state of the matter. Hearken ye kings and Princes, and all ye inhabitants of the world. There is a great controversy in hand: For almighty God, the most gracious father of all the faithful, hath promised to all men that believe, as to his children, beloved in his only begotten son, he hath promised to them, I say, the kingdom of heaven. This promise of a heavenly inheritance hath he enroled in the public records of the old and new testament, and committed it to his heirs, being sealed with the seal of the Sacraments.  
Now he hath annexed to these letters of his will, certain conditions, as a father: to the performance whereof, his heirs should be bound. Now the children falling at variance, are divided (to omit the rest) into two sides, extremely disagreeing among themselves. The one acknowledgeth the Pope for their head, and as it were, the Executor of the will maker, God: the other acknowledgeth it not. They strive for the possession of the kingdom of heaven, and for the right of the true church, which each side challengeth as their due. The Plaintiff in this case is the Bishop of Rome, with all those which take part with the See of Rome. The defendants are those which receive not the Bishop of Rome, but profess themselves Gospelers, and men of the reformed religion.  
Both of them bring their allegations, their writings, sealed with the king's seal, and also their witnesses: but both sides keep great stir for the assigning of a judge. For both desire that he should be appointed judge, whom they hope would be more favourable to their cause. The Romish See would stand to the judgement of the Popes, 
The pleading and exception of both sides, for the assignning of a judge.  traditions, counsels, fathers, and miracles, and saith that yet nevertheless, she doth not shut out the word of God.  
The Gospelers on the other side refuse these judges: for they allege that the Pope cannot have the place both of a party, and a judge too, especially sith he is charged with so many crimes. Traditions they reject as suspected judges, and not of sufficient credit. And as for Counsels, Fathers, Miracles, and succession of persons, they say that they admit them not as judges, but as sworn witnesses: wherein notwithstanding, they protest, that they will so far forth only receive the authority of these witnesses, as their evidence shall agree with the public deed.  
The See of Rome accuseth the Gospelers, (for let me with good leave of both sides, use these terms that are now made common) that they have revolted from the true church, invented a new doctrine, and new ceremonies, and have but a few years since, picked this quarrel with her, and that therefore the kingdom, and claim of heaven doth belong, not to them, but to her, by the law of God.  
The Gospelers reply that they have departed, not from the true Church, but from the Synagogue of the malignant, and that they have not coined a new doctrine, or new ceremonies, but that they hold that Religion, by the which the faithful, ever since the beginning of the world, have been saved.  
That they were in deed of later years oppressed by their tyranny, as Abel was by Cain, Isaak by Ishmael, and jacob by Esau: so that they were compelled to hide themselves, but that now they have (like the Moon) recovered their light, and that they will by law recover their birthright  
In this Court of sons going to law one with another, there is great concourse and throng of people, a great hurly-burly and stir ariseth, they grow from words to blows, to murders, to burnings, to wars, to bloodshed, and in a word, to all kind of torments. Sometimes this side seemeth to have the better hand, sometimes that, and the more that the Gospelers are suppressed, tormented and burned, the more do they boast that they grow, increase, prevail and triumph. In the mean season they protest, that the matter ought to be tried, not by violence, but by course of law. They appeal to God himself, besides whom (they say) that they admit none for chief and judge. That the Will maker himself may determine this controversy by his holy word. And that this may be the better done, they appeal to a General Council, wherein it may be lawful freely to read and scan the deed of the will, and therehence to find out the mind of the Will maker. The See of Rome on the other side, pleadeth that she hath not a few times assembled General Counsels, wherein the writings have been examined, and found to have given judgement on her side, for the title of the true Church. The Gospelers deny that those Counsels were general, and free, because the Papists would not permit them freely to give an account of their faith, neither would hear their defence, but contrary to all law, either of God or man, were themselves both parties and judges, and con 〈…〉 their brethren's cause before they heard it, or understood it: and therefore they protest that they have not been cast in their suit, but will so long be heirs of the possession bequeathed unto them, while they perform the covenants contained in the public deed of the will, according to the appointment of the will-maker. And in the mean space they say, that they are ready to wait for the righteous judge, even the Lord Christ, who shall come to judge both the quick & the dead: and to end these long contentions in such sort, that he will render to those the shall overcome, the reward of eternal life, but to those the shallbe overcome, everlasting condemnation.  
Thus far only have both sides proceeded in judgement. 
The matter lying in question.  Now than the question is, to which party the inheritance of everlasting life, and the name of the true church is to be adjudged. Surely, the judgement here of peremptorily belongeth only unto Christ, which he will do in that last judgement & court, whereunto a thousand, five hundred, four score and eleven years since, he hath summoned all the world, and which doubtless shallbe held before it be long. But take heed O ye Kings & Princes, and inhabitants of the whole earth, that in the mean time ye take part with the better cause, lest if you be careless to decide this controversy, Christ hereafter do mightily judge you in the last judgement. And that this may be done by due form of law, go to I pray you, show yourselves indifferent judges, and condemn not a cause being not heard, but if you have heard the cause of the See of Rome with the right ear, (as was meet) do you likewise hear the doctrine of the Gospelers with the jest, least ye be found far unlike the great Alexander, 
Alexander.  who heard that speech of the accuser with the right ear, but kept the left ear stopped for the defence of the accused.  
First therefore I will rehearse the judgement of both parties, out of the writings of them both, word for word: 
The setting down and division of this Treatise.  neither (trust me) will I add or diminish any thing, which is not to be found in the same form of words, in the books of both sides. Next I will show the reasons wherefore the Gospelers do refuse to admit for judges, the pope's themselves, the Counsels, fathers, traditions, & other such like witnesses, but would have all the controversies of the Church to be discussed by the written word of God. And then, if you shall understand these things with conscience, and without partiality, I will not be against it, but that you may embrace and follow that which is better of these two. As for the first point then of our discourse, the controversies of each side, concerning the chief articles of ●aith, 
The judgement of the Gospelers, and of the Catholics, concerning the chief points of faith. joh. 5. 10. 20. 1. Tim. 3. Aug. tract. 49. cap. 2. in johan, P. a Sot. in Sch. descrip. Pig. de Ec. Hier. l. 1. cap. 14. Cens. Col. pag. 19  do stand thus.  


1. Of the Scripture.  
The reformed Church professeth that there is nothing necessary to salvation, which is not contained in the canonical Scriptures.  
But the Church of Rome saith, that the scripture is maimed, uncertain, like to a nose of war, to a leaden rule: that without the authority of the Church it hath no more strength than Aesop's fables, that it is the cause of heresies appliable to time, and that therefore the common people are to be restrained from it.   

2. Of Traditions.  
The reformed Church believeth, that neither a council, 
Col. 2 Esai. 1. Chrisost. hom. 49. in Mat. Aug. lib. 3. de. Trin.  nor any of the Fathers, no, nor a company of Angels, must be credited, if they teach any thing contrary to the written doctrine of Christ.  
The Church of Rome professeth, that Traditions not 
Trid. ●ons. sec. 4. decr. 1. Lind. li. 1. c. 4. hom. de verb. S●t. in co●f. cathol. Ecc. pag. 138.  written, are to be received with the same reverence that the holy scriptures be, as the ground of faith, without the which the authority of the scriptures would vanish into smoke, and were not worth a straw.   

3. Of the Law.  
The reformed Church affirmeth, that men cannot perform the law of God, but by the imputation of the righteousness 
1. john. 1. Aug. lib. 2. cont. Jul. & Hom. 41. in Johan.  of Christ, and that all things are sins, which are committed against the said Law.  
But the Church of Rome teacheth, that the law may be so fulfilled, that men may also do superfluous and undue 
Lind. lib. 3. e. 19 And●. li. 5. R●ar. Tapart. 2.  works, and that all which is against this law, is not sin, as concupiscence.   

4. Of sin..  
The reformed Church believeth, that both the want of 
〈◊〉. 〈◊〉. 3. Rom. 〈◊〉. Aug. l. 2. con. ●●l. & ●om. 41 in 〈◊〉.  original righteousness, and concupiscence, and whatsoever is contrary to the law of God, is sin, and maketh men guilty of the wrath of God.  
The church of Rome saith, that concupiscence and original 
Col. cens. pa. 46. Ru. Tap. de pec. orig. con Bass. sess. 36.  sin, is not properly sin, neither deserveth the hatred of God, or any smarting punishment and penance.   

5 Of free will.  
The reformed church believeth, that men have no free 
1. Co●. 2. Rom. 8. joh. 3. Ephes. 2. Aug. de spirit● & lit. cap. 30.  will left them in those things which belong to obtain salvation, except God by his holy spirit do again stir, and quicken it.  
The church of Rome saith, that a man may by the pure 
Con. tried. ses. 6. cap. 1. Gab. Bi. 3. sent. dist. 37. Aul. li. 3. pa. 92  powers of nature, love God above all, and that also being in mortal sin, he may by proportion deserve to have grace powered into him.   

6 Of justification.  
The reformed Church believeth, that the elect are justified 
Rom. 3. 4. 5. 〈◊〉. 3 Act 10. Aug. de trin. ser. 114. Berinthia s●pr. can. ser. 61.  by faith only in Christ, without the works of the law, yet so, that that faith be not naked and dead, but lively and effectual by the works of charity.  
The church of Rome denieth that men are justified by 
Con. tried. ses. 6. c. 2. Aud. l. 〈◊〉. p 447 So●. in Sch. de purge. Cens. col. pag. 156.  grace alone, and by the imputation of Christ's righteousness, but that there is required thereunto, as a necessary means to obtain salvation, the keeping of the law.   

7 Of the Mediator jesus Christ.  
The reformed church believeth that there is one mediator 
Ioh 3. 1. Tim. 1. 1. Io. 2. Mat. 20.  between God and man, even jesus Christ, God and 
Isa. 53. 1. Tim. 2. Aug. li. 10. confess. c. 42. in Io. ho. 84. Amb. de Is. & jac. Hort. ani. cap. art 6. de sali. pa. 239. Lom. li. 4. dist. 45. Ron. dist. 45. art. 2  man, who by his death blotteth out the sins of the faithful, & by his resurrection purchaseth for them everlasting life.  
The Church of Rome affirmeth, that Christ died only for original sin, and that Christ alone is not the mediator, but other he-saints, and she-saints also.   

8 Of the sacrifice of Christ.  
The reformed Church believeth, that the faithful ar● reconciled to GOD the Father, by the only Sacrifice of 
Heb. 10. 〈◊〉. Io. 2. Heb. 9 Isa. 53. & 63. 43. Rom. 3. act. 4  Christ.  
The Church of Rome saith, that the death of Christ, is 
Con. Trid. ses. 6. c 2. cat. rom. pa. 11. Gab, Bi. dist. 12. Lind. l. 〈◊〉. p. 375.  not the alone propitiatory Sacrifice, but the mass also is one, which blotteth out the sins, and taketh away the punishments both of quick and dead, and is profitable to procure all spiritual and temporal blessings.   

9 Of Penance, and repentance.  
The reformed Church believeth, that such repentance is 
Ephes. 4. Rom. 〈◊〉. Io. 1. Psal. 19 Esay 53. Psal. 5.  accepted of God, wherein there is the mortifying of the old man, and the quickening of the new man, proceeding from a lively faith.  
The church of Rome teacheth, that for the obtaining of salvation, there is such a repentance or penance requisite, 
●om. li. 4. dist. 16. ●at. ro. pa. 442. comp. th●●l. 6. cap. 24. con. tried. ses. 4. And. 〈◊〉. 19 〈◊〉. 28.  wherein there is a sufficient contrition of heart, confession of mouth, and satisfaction of work, by the which, salvation may be gotten.   

10 Of the Church.  
The Gospelers say, that there is the true church where the word is purely taught, the sacraments rightly administered, 
joh. 10. Ephes. 2. 1. Cor. 3. Mar. 28  and obedience yielded to the outward Discipline.  
The Romanists teach, that the certain marks of the 
Sot. def. cat. de eccle. pag. 291. ius Can. di. 4. Trid. con. ses. 5. cap. 2.  Church, are: First, agreement in public doctrine, and outward service: secondly, the personal succession of Bishops: Thirdly, the acknowledging of the Pope.   

11 Of Counsels.  
The reformed Church denieth, that she is bound unto 
Mat. 18. Gal. 1. 〈◊〉 Luke 11. 1. Cor. 2. Psal. 116. 12. 6  Counsels, but unto the written word of God, from which, if Counsels and Fathers do serve, they may be deceived.  
But the Church of Rome toeth herself to general counsels, 
Tap. art. 〈◊〉. p. 〈◊〉. So● ass. cat. de consil. 〈◊〉  as to those which can never err.   

12. Of the Sacraments.  
The reform Church acknowledgeth but two Sacraments, 
Mat. 28. Mar. 16 1. Cor. 11. Aug. ●p. 218. ad ianuar. lib. 3. de doct. chri. cap. 9 Trid. confes. 7. cap 1. ses. 7. cap. 8. Lind. li. 4. cap. 57  ordained by Christ: namely Baptism, and the Lords Supper.  
But the Church of Rome teacheth, that there are seven Sacraments, which minister salvation by the bare performance of the outward action, without any good affection in the receiver, and also patcheth unto them, Ceremonies unknown to the scriptures.   

13 Of Martyrdom.  
The reformed church teacheth, that the afflictions of the 
Rom. 8. Psal, 111 1. Tim. 2.  Godly, are either corrections for certain sins, or troubles of trial, or testimonies for confirmation of the truth.  
But the Church of Rome teacheth, that the martirdoms 
Lind. li. 〈◊〉. cap. 73. con. tried. ses. 4. cap 9 Th. Aqui. li. 4. dist. 〈◊〉. art. 3. soc. ass. cat. de e●ch.  of the Saints, are a sacrifice for sin, and that they deserve an easing of eternal pains, and life everlasting.   

14 Of the Magistrates.  
The reformed Church teacheth, that the civil magistrate ought to procure, not only outward benefits, but also the 
Psal. 32. Rom. 18  salvation of his Subjects by true religion.  
But the church of Rome teacheth, that Civil Magistrates are to be with held from the care of religion, as Lay 
Sot. in Cath. Sch. idem in ass●r. Cath.  men, and that they are underlings to the Pope, and Prelates.   

15. Of Marriage.  
The reformed Church teacheth, that marriage is honourable 
Heb. 12. 1. Cor. 7 1. Tim. 4. Chrisost. hom. 1. in Titum.  amongst all men, the forbidding whereof is a doctrine of devils.  
But the church of Rome teacheth, that married persons 
Ius. Can. dist. 28. Pig. Cat. Rom. pag. 552.  live in the flesh, and that marriage is not lawful for Ministers, but that it is more to be borne with, if that a Priest (as they speak) keep whores, then for to enter into lawful marriage.   

16. Of men's constitutions.  
The reformed Church denieth, that confirmation, extreme unction, and such other constitutions of men, are agreeable 
Col. 2. Mat. 11. 1. Io. 1. Ephes. 2 Gal. 3. Mat. 15.  to the word of God.  
The Church of Rome saith, that more grace is conveyed 
Con. Trid. ses. 7. can. 1. cat. Rom. pa. 319. 499. Con. Tried says. 4. can. 1 174. Grat. ca 1. dist. 5.  to the faithful by confirmation, then by baptism, & that extreme unction doth minister spiritual grace.   

17. Of vows.  
The reformed religion affirmeth, that a man is justified 
John 1. Heb. 10.  by no other means but by faith in Christ.  
The Romish religion saith, that the vows of chastity, poverty, and obedience, do deserve everlasting life. 
Sot. ass. Cath. And. pa. 11. Extravag. Aqui, li. 44. 4 3. Col. 2. Galat. 5.    

18. Of holy days.  
The reformed church teacheth, that she is not bound to holy days, and is satisfied with those days that God hath 
1. Cor. 7.  appointed.  
The church of Rome teacheth, that the keeping of holy 
Lind. l. 3. c. 27. Con. Trid. ses. 3. con. 6. In B●l. cap. mayest. 1548. edita.  days, (even without the case of offence) may not be omitted without sin, and that many holy days are to be celebrated for the praying unto, and worshipping of Saints.   

19 Of holy water.  
The Gospelers believe that their sins are wiped away 
Rom. 3. Act. 4. 6.  only with the blood of the Messiah.  
The Romanistes believe, that there is not only a divine 
And. li. 3. pag. 326. 324.  force in their holy water, but also that it worketh health, briveth out devils, and preserveth all things.   

20. Of prayer.  
The reformed Church believeth, that God the father 
Ex. 20. Mat. 4. Acts 14. Apo. 22 1. john 4.  with the son, and the holy Ghost, is alone to be called upon in spirit and truth.  
The church of Rome saith, that all angels and Saints 
Ecchius in Ench Lom. li. 4. dist. 46. Con. Trid. ses. 6. cap. 3. Lind. li. 3. cap. 32. Bon. dist. 459. 3.  are to be prayed unto, and assigneth them several offices, that Saint Leonard should deliver captives, Saint Valentine should give health, that Rome should have Peter and Paul, Hungary Saint Marie, Compostella Saint james, for their patrons and protectors.   

21. Of relics and images.  
God commandeth that none should be worshipped, and 
Deut. 4.  called upon, but himself.  
The Pope commandeth the worshipping of the relics 
Con. Trid. ses. 4. 1. Tim. 4. Col. 4. Rom. 14. Mat. 15  and pictures of Saints.   

22. Of fasting.  
The reformed church saith, that the forbidding of meats used upon certain days, is a doctrine of Devils.  
The church of Rome teacheth, that fasting is a work that maketh satisfaction for sins, whereby the merit of 
Sot. ass●r. Cath. de●eiun.  Christ is applied unto men.   

23. Of pardons.  
The reformed church believeth, that the blood of Christ 
1. Jo. 2.  alone, is a propitiation for our sins.  
The church of Rome teacheth, that men by the Pope's 
Tetzel. prop. 11. 46. 64. 62. extrauag. leg. tit. 9 ●l●m. 6.  pardons may obtain, not only for gevenes of temporal and eternal punishments, but also salvation.   

24. Of the Pope's supremacy.  
The reformed church acknowledgeth but one head, 
Epbes. 4. Col. 1.  namely, Jesus Christ crucified, & now reigning in glory.  
But the church of Rome acknowledgeth Christ for the invisible head, and the Pope for the visible: who also excelleth 
Cont. Flor. Io. de tur. crem. l. 3. c. 64. F●l. l. 1. cent. Rom.  the Emperors, as far as the sun doth the moon, or gold lead: who is greater than Moses, and Paul, equal to Peter, who is a God, and not a man: who may dispense against the four first Counsels, and against the words of the Gospel, etc.   

25. Of Spiritual assurance.  
The reformed church believeth, that the faithful should not doubt of their salvation. 
Psal. 26. Mar. 9 Rom. 8.   
The church of Rome saith, that they must always doubt. 
Ant. Pag. 4. tit. 6. cap. 267.    

26. Of Antichrist.  
The reformed church believeth that Antichrist is come 
1. Io. 2. Mat. 24. Dan. 12. Apo. 17. 2. Thess. 2.  already, and is he that denieth that Christ is come in the flesh, or he that judgeth erroneously of the nature and office of the Messiah, whose seat is in the City situated upon seven hills.  
The church of Rome looketh for Antichrist out of Babylon, 
Comp. The. lib. 7. cap. 8. & 14.  of the tribe of Dan, who shall reign three years, and shallbe killed in the mount O livet.   

27, Of Purgatory.  
The Gospelers believe, they shall pass presently, from 
joh. 5. Apoc. 14.  death, to life everlasting.  
The Romanists teach that there is a fire of Purgatory, so that there are five distinct rooms for souls, to wit, hell 
Cat. Rom. pa. 127 comp. The. lib. 7. ca 3. Ingel. Stad. Propes.  for the damned: the second place for children dying unbaptized: the third Purgatory: the fourth Limbus patrum: and the fifth, the chiefest heaven.    
This is the doctrine of both parties, the deciding of which controversy the See of Rome would submit to Popes, counsels, fathers, the Church, and traditions. But the Gospelers refuse these judges, and allege their reasons why they reject each of them, the which that you would patiently hears, I entreat and beseech you, as you will be saved (good Readers) whosoever of you, in this private and domestical war of disagreeing brethren, are desirous to take part with the better cause. And as for the first fort 
The Popes can not be judges of religion, for eight reasons.  of judges: The defendants say, that they cannot admit the Popes for judges of this controversy for most weighty causes, for they say that they have been not only long since accused, but also proved guilty by the greatest part of Christendom, namely, England, Scotland, Denmark, Swethlande, the greater part of Germany, Helvetia, France Transiluania, yea and of those Churches and countries also which in Africa, Egypt, Syria, Greece, the east, and other coasts of the world do reckon themselves amongst the Christian Churches, they have, I say, by all these, been convicted of eight most heinous crimes, that is to say, of impiety, or profane irreligiousness, of usurped Tyranny, of corrupting Religion, of Sacrilege, or Church-pillage, of unreverent and vile abusing of Princely Majesty, of Rebellion and conspiracy, of Antichristianitie: and of eight notorious and abominable vices in manners.  
As for the Impiety or profaneness of the Popes, they 
1. Proof of the impiety of Popes.  say that they will prove it by three reasons. First in that they plainly arrogate, and challenge unto themselves a 
Dist. 96. 〈◊〉. satis. ca quoniam. de, imminut. 6. Dist. 30. 4. c. si. Papam. Phi. Dex. cons. ●37. No 3. vol. 1. jason. cons. 145. No. 2. vol. 1. Bal. lib. ult. c. sen. F●l. ca ●go. No. de jure.  certain Deity or Godhead. For there are express writings of theirs, wherein it is affirmed, that they are Gods, that they are subject to no man, that they are the husbands of the Church, that they can dispense against the Apostles, and their rules, that they may be against, above, & without law, that they are invisible Gods: and finally that none ought to demand why they do so, although they daily hurl, and draw whole heaps of souls to hell.  
Secondly they prove the impiety of Popes by this, that 
2. proof of impiety. Benon Caridinalis.  they have often times made a mock even of their own Religion. For Gregory the seventh brought one to this resolution by promising him money, that by letting down a beam upon the head of the Emperor Henry the third, while he was praying in the Church, he should crush him to pieces. Which while the executioner of this mischief made haste to do, the board breaking under the beams, both the stone, and the Pope's man fell down. The same Pope Hildebrand ask council at the Devils against the Emperor, was not afraid to cast the Sacrament of the Lords body into the fire: the Cardinals speaking against it: which thing the Bishop of Parme did openly publish. 
Raphael. volatterranus.  Silvester the second obtained the Popedom by the magical arts of the Devils: upon this condition, that after his death he would give himself wholly to them. Sixtus the fourth caused Bandinus julianus to be murdered by treacherous persons in the Church giving them a watchword 
Io. Mont. li de Relig. pa. 101.  by the host. For, that the Popes set nothing by their host, is evident by this, that they cause it to be borne before them as a messenger of their coming, being put upon a hackenay, and committed to a horse-grome.  
Thirdly they say, that the impiety of the Pope's is declared by this also, that they have set up above three score and five Religious orders, each of which have their several fashions of hooded attires, and their distinct rules and rites of Religion. The number of ●riers in these orders is thought to amount to five hundred thousand in Europe only: which may easily be gathered by this, that the General of the franciscans did often times promise the Pope 
Sabellius Ennead. 9 li. 6.  thirty thousand men of war, that might do service in the field, without any hindrance to their church-service.  
But amongst other orders, the Franciscans and Domicanes are taken to excel, whereof the former (beside other fables contained in the book of conformities) are not ashamed 
See the book of conformities, fol. 288. col 4. & 231. col. 1.  to call upon their Captain with this verse,  

O Frances, jesus typical, or second Christ, the guide  
Of Minorites, who rulest them, that they g●e not aside:  
Grant us in heaven evermore, with thee still to abide.   
And the later do not stick, not only to compare their Dominick with our saviour Christ, but also to prefer him 
Anton. in hist. par. 3. tit. 23. & 24.  before him in many points. There be published the legends of the Saints, and sundry other books, of the lying & counterfette miracles of Stanislaus, Adelbert, and other men. Which books because the pope's have authorized, and exhibited 
Anton. tit. 23. §. 17. fol. 197.  them to all Christendom, to be embraced with as great reverence as the Scriptures, hereby they also judge them to be guilty of impiety.  
The second cause for which the Gospelers deny that they will acknowledge the pope's for their judges, they allege to be the sin of tyranny usurped over the Church. For first he seeketh to be entitled the head, husband, and universal Bishop of the Church, which, it is most certain, agreeth to none but Christ. 
The first proof, of tyranny usurped. The second proof of tyranny. The donation of Constantine is proved counterfeit by ten reasons. 1. part. hist. ti●. 8. cap. 1. l. de con. Cath. 3. In dialogo quodam. See Socrat. The E●ag. Ruffin Or●s. Bedam. Zozin, hist. par. 2 Vol. li. Geor 3. Alber. Kran. in Sax. li. 2. ca 1. Marcil. in deaf. p●c. cap. 1●. Mant. li. 1. de p 1. cap. 30. Eus. de vit. Con. Ruf. l. 1. c. 11. Socr. l. 1. ca 39 Vincen. l 24. hist. The exposition of Christ's words. Barnard. l. 2. de Cons. Ni●. l. 8. c. 4 Aug. in Io. tract. 10. & 124 & de ver. Dei ser. 20. Cy●il in di●l. de Trin. l. 4. umb in epist ad Ephe. c. 2. Chrisost. hon 5●. in Mat. Bar. Epist. 230.   
Secondly, in that they have challenged unto themselves dominion over the whole world, and all civil magistrates: for as for the donation of Constantine, whereby they confirm their sovereign authority, besides that Antoninus bishop of Floremce, N. Cusanus, L. Valla, Volateranus, AEneas Silvius, and other writers more, which in other points were great proctor's for the papacy, were not afraid some late hundred years since, to disprove it, the Gospelers avouch, that they can also convince it of forgery, by these reasons: For sith no approved writer maketh mention of this donation, sith Eusebius and others, do witness that Constantine did divide the three coasts of the world to his three sons, sith the instruments or deeds of grant set forth by Volateranus, and in the decretals, do far differ, and their style is much unlike, sith it is ridiculous that Peter & Paul should appear to Constantine in a dream, and that he should worship them for gods, sith Constantine never had the leprosy, neither was he baptised at Rome by Silvester, but at Hicomedia by ●usebius, sith it is wicked to say, that the hand of god was seen of Constantine, sith he could not give greater jurisdiction to the pope, than he had himself, neither could give him authority over the patriarch of Constantinople, there being then no such city: and finally, sith those gifts which in that evidence are said to be given to the pope by Constantine, are the badges of Antichrist: By all these several, and those most forcible demonstrations it is concluded, that the same donation was not granted by Constantine, but forged by the pope's.  
Now in those words which Christ spoke to Peter, & other ministers of the word, that they should feed his sheep, he appointeth to them, not a civil jurisdiction, but a church-ministerie: for in another place he nippeth, and beateth back the pride & ambition of the apostles, desiring superiority, when he saith; The kings of the natious bear rule, but it shall not be so with you.  
Yea & the Canons also have expressly forbidden the Bishop 
●●si quis decree. de petit. Hared. L. 1. c. de furt. L. Titus D. 99  of Rome to be called The chief Bishop, or the universal head of the church. Wherefore they say that they are conquered with their own weapons, sith they claim to them selves this dominion by divers, & those also contrary titles.  
The third cause why the Gospelers refuse to stand to 
The third reas●n of insufficiency. Di●●. 96. satis evidenter. Can. 9 Quast. 3. Dist. 34. Can. Lec. in Dist. 82. Can. Presbyter. Lib. 1 Decret. Greg. tit. 7. Can. 5. Io. 14. 2. Tim 3. Mat. 15. jer. 7. Ir●n. Epist. 4. Athon in prin. Lib. 2. Cō. Grec. Con. Trid. ses. 4. c. 1. Li. 1. Cor. Pon. suc. 7. See the complaints of Maximilian of the cup of the Lords Supper Lib. 3. Decret. Greg. tit. 41. Cancrone. sa●. ●um Dist. 2. de consec. can. presb. When and by whom the Popish ceremonies were ordained. Of the reservation of the Sacrament. Of the Mass● in Latin.  the judgements of the pope's, they allege to be this, that they have corrupted Religion, and have most grossly erred not only in manesses, but also in doctrine. For there are decrees extant concerning the pope's, that they are not men, but Gods, that they may not be judged by any mortal man, that they may dispense against the Apostle, change the nature of things, make some what of nothing, make righteousness of unrighteousness: But in the mean space how true these things are, the matter itself doth show. For the Lord himself witnesseth that there is but one form of Religion, namely that which is recorded in the writings of the Prophets, and Apostles, whereunto nothing may be added or taken away, no not by an Angel. But the pope teacheth that the order of the church consisteth in the traditions of our forefathers, of the which sort are Agnus This, christening of bells, prayers of Saints, single life of priests (as they call them) the taking away of the cup in the lords Supper, the using of a strange tongue, the Mass, pardons and other such stuff: the which although they affirm to ha●e been conveyed over to them from the Apostles by tradition: yet that most of them were invented by themselves, the records of ancient stories do plainly prove. For pope Innocent forbade the cup in the lords Supper by the decree of the Counsel of Laterane, and instituted the Easter-Communion. But Eugenius the fourth decreed the contrary. Innocentius the third, and Honorius the third, ordained that the Sacramental bread should be curiously kept in the church for sundry uses: But pope Clement would not suffer it to be reserved to the next day. Vitellianus the second, and Agatho the first, appointed the Mass to be said in Latin: Nicolaus the first suffered the Slavonians and Polonians to have Mass said in their own tongues. Alexander the second decreed that Mass said by a 
Of the Mass of such as kept concubines. Dist. 32. praeter hoc, item Nullus. Of the life of Ministers.  priest that kept a concubine should not be heard: But Lucius the third allowed it. Siricius, Pelagius the second, and divers others condemned the marriage of priests: But Pius the second hath left in writing to this effect: that it seemed there was great reason to debar the priests from marriage, but there was greater reason for the restoring of it again.  
Leo the first, Gregory the second, & third, & many others 
Of Images.  allowed the worshipping of Images: But john the 22. did mortally hate Images & Pictures. Boniface the 4. granted the monks authority to preach, baptize, and absolve: 
Of monks. Caus. 16. Quaest. 1. adijcimus.  Gregory took it from them. john the 24. held for sound articles of faith, that the Apostles never vowed poverty, and single life. Pius the second said that Friars were the devils bondslaves, in this double verse.  

The devil of hell himself dare not that thing to enterprise,  
Which shameless Monk, & beldame old, with craft fraught, will devise   
Pelagius the first ordained that clerks should bestow every day seven hours in Canonical prayers. Gregory the first 
Dist. 92. can. in sancto. Of Canonical hours.  commanded that they should give themselves not to chanting, but to preaching. Calixtus decreed that it was not lawful to dissent from the church of Rome: Fabianus affirmed the contrary.  
Bonifacius the 8. commanded that the year of jubilee 
Of the year of jubilee. Can. 11. Quaest. 3. qui omnipotem. Decret. Sym cap 8. Quaest. 4.  should be kept the hundredth year: Clemens the 6. brought it to the fiftieth, Boniface the ninth to the three and thirtieth, Sixtus the fourth to the five and twentieth year. Hadrian and Leo the third granted Charles the right to choose the Popes: but Stephen the fourth, Hadrian the fourth, and Sergius the second gave it to the Clergy, Senate and people of Rome: Leo the 8. granted it again to the Emperor. 
Of the election of the Pope.  Alexander the 2. gave it to the Cardinals only: And at length Maud the whore promoted Victor the third, and 
Whores chose the Popes. Tici●ensis. Lib. 2. cap 13.  Urban the 2. to the popedom, as also Theodora the whorish Lady of Rome did john the eleventh, and Marozia the strumpet, Sergius the third. Antheus decreed that none should be made Pope, except he had first been Bishop.  
Constantinus the second, and Benet the eight, were lay 
Unlearned & laym●n Popes  men: Benet the ninth, john the one and twentieth and many others did not so much as know their letters. Gregory 
Of auriculat confession. Lib. 5. decret. tit. 38. can. omnibus utriusque. Of the elevation of the Sacrament. De consec. Dist. 1 cau. vasa. Dist. 95. canubinam. Of the hatred between pope and pope. Platina de vitis pontificum. The heresies of the pope's. Flavius Blond. li. 3. Rom. inst. Eu. 6. Breviarij postulat. jud. 12. art. 72. Abba● ursper. in vit. Philip. nuper pag. 321. Theod. Nihem. tract 6. c. 37. Alberic. lib. been a Zeno. 18. & quad. praes●●pt. Alphon cont. her. Lib. 11. cap. 4. Heir. Mar. Ecc. john Gerson.  the first forbade on fasting days the use of flesh, milk, cheese, butter, and eggs: But Eleutherius decreed that no man should superstitiously refuse any meats. Innocentius the third enjoined men auricula: confession: But Nectarius the Patriarch of Constantinople, for adultery committed under colour thereof, did utterly abolish it.  
Honorius the third decreed that the Sacrament should be lifted up: Gregory the ninth that at the time of elevation the bell should ring, Innocentius the fourth, that men should then kneel down. Zephyrus ordained glasses in steed of wooden vessels: Vrbanus golden and siluercuppes in steed of glasses. Nicolaus the first barreth Emperors & kings from the Counsels as lay-men: But Marcellus, Damasus the second, and julius do admit them.  
Stephanus the third did solemnly repeal and disannul the Acts of Constantine the second: so Stephen the sixth abrogated the decrees of Formosus, Romanus the first the deeds of the said Stephanus: Theodorus the Acts of Romanus: Damasus the decrees of Liberius: Paulus the second, the constitutions of Pius the second: Behold the goodly traditions of the Apostles: behold the Christian Religion kept pure by the Bishop of Rome. And what shall we say to this, that Honorius was an heretic of the sect of the Monothelites: Liberius was an Arrian: Marcellinus sacrificed to Idols: Anastasius was a Ph●tinian, john the two and twentieth held that the souls of the wicked did sleep till the day of judgement. The fourth cause of refusal, the Gospelers allege to be 
The fourth cause of insufficiency.  Sacrilege and Simony: for the which they cannot admit the Popes for judges: for it is apparent that for void livings, preventions, surrenders upon favour, commendations, dispensations for age, order, regularity and bodily blemishes: for advowsons, reversions, benefices when they shallbe next void, for discharge from visitations, for making Apostolical chief Notaries, and Registers, for the clause non obstantibus, for dispensations with secular Clerks, for repeals, for tolerations of Concubines, and six hundred other such chopings and merchandise: it is apparent I say, that by these tricks the Popes do rake more money yearly to Rome, then while the Roman Empire stood, the monarchs of the whole world did exact of all the coasts of the whole earth.  
There is to be seen in writing, the complaint of the 
The complaint of the French King. The complaint of Princes.  French King, that out of that Kingdom alone, the Popes did yearly fish forth 28. Tons of Gold. There are also extant the most grievous complaints of many Emperors, Kings, and Clergy men also, wherein they cry out upon the Church-pillage of Popes, the truth whereof appeareth by the example of john the 22. who after his disease 
The wonderful treasure of john. 22.  left behind him 200. and 50. Tons of Gold in his private Treasury: as Francis Petrarke, a very sufficient witness surely, testifieth. Boniface the 7. when he saw that he could no longer abide at Rome in safety, he carried away the chiefest treasures out of Peter's Church to Constantinople by theft.  
Clemens the eight, and sundry others, were many times convinced and proved guilty of the said Sacrilege or church robbing, by their own favourours. Gregory the 9 sold the Emperor his absolution, for an hundredth thousand ounces of Gold. Bennet the 9 mistrusting his state, sold the Popedom to Gregory the 6. for one thousand and five hundred pounds of Silver. The Simony of Alexd the 6. is manifest by that Epitaph which is yet common in eyery man's mouth. 
Pope Alexander sets to sale, heavens, altars, Christ, for fee:  
He bought them first, therefore by right, sell them again may he.   
And now moreover, how Leo the 10. by Tetzelius, and 
Pardons the occasion of reformation.  others by other Brokers, have sold their pardons throughout the whole world, is better known than they could wish.  
The first cause of insufficiency, the Gospelers affirm 
The first cause of insufficiency, namely the sin of treason. C. Vn. san●. extrauag. de maiorib. & obed. Ca 1. extravata consuit C. solit. extr. dema & ob. Helmold. Chron. 5. Cla. 8. Naucler. Lib. 1. Geu. 79. Barnus in vi●is Pontificum.  to be the crime of despiteful abusing of Princely majesty. For they prove by most faithful Stories, that the Popes have always used the emperors, not only as vassals and tenants, but also as most vile and base slaves.  
When Pope Hadrian alighted from his horse, and the Emperor Frederick called Aeneobarbus or Yellow beard standing by his horse side, for honours sake held his right stirrup, the Pope cha●ing thereat, all to berated him. But the Emperor being drenched in superstition, excused himself, that he had done it for want of skill to hold stirrups, sith that was the first time that ever he had that office to hold the stirrup. And when the Pope's choler was more kindled by his excuse. I would know saith the Emperor, whether this kind of service be of courtesy, or of duty, & if it be of courtesy, who will find fault with negligence in him, that doth it of his own accord? if it be not of duty, I think it maketh small matter on what side a man come, so he come with devotion.  
The next day the Emperor met him again, and having 
The Emperor the Pope's horseman. Nauclerus. Ger. 39 Barnus de vit. Rom. pont. Funceus in Chronol.  learned better manners by the check that he had the day before, holding the left stirrup of the Saddle, brought him into the Tents. This no doubt is a great proof of the vile abusing of Princes: but yet the Protestants say that they will bring a greater. Alexander the successor of that Hadrian, had excommunicated the same Frederick, from the which curse when Frederick desired to be discharged and absolved, the Pope assigned him a day wherein he should make his appearance in the great Church of Venice, when they were come thither in the presence of a great number of Cardinals and Bishops, the Pope denied that he would absolve him, except first he falling down at his feet would crave pardon, which when Frederick had done, the Pope lifting up one of his feet, and putting it upon the emperors neck, commanded his Priests to sing that verse out of the Psalm; Thou shalt walk upon the Adder and the Serpent, 
The wonderful pride of the Pope.  and upon the Lion and Dragon shalt thou tread. The Emperor taking this reproach in very evil part, answered, I do not this to thee, but to Peter: but the Pope again 
Platina.  crushing the emperors neck said, nay, both to me and Peter. Neither is the story of Philip the fair, King of 
The chronicles of Fr●un●e.  France, much unlike héerunto, whom when Boniface the eight had cursed with bell, book and candle, as a Schismatic, and an heretic: yet the King ceased not from his enterprise, but when he had by manifest proofs proved him guilty of horrible villainies, he caused him to be apprehended at Rome and cast into Prison, who when he had entered as a Fox, and reigned as a Lion, he died as a Dog. The same Boniface in the year of our Lord one thousand three hundred, when there was great floking of people out of divers Countries to Rome, because of the year of jubilee, the first festival day showed himself to the people attired in his Bishoplike ornaments: and the next day flaunting 
The Pope usurpeth both Swords.  it in his Princelike robes, commanded a naked sword to be borne before him, crying with a loud voice, I am both Pope and Emperor, I have both temporal and spiritual jurisdiction and dominion. And when as a few 
Cuspinianus in vita Alberti.  days after Albert being made Emperor by the german electors, required his confirmation of him: at first he refused it denying that an election made without his authority 
Abba● ursper gensis in parali●omenis.  ought to be of force, but yet a little while after he agreed to the emperor upon this condition, that he should with all speed by force set upon the Kingdom of France.  
Innocentius the third did so boil in rancour, against 
annal Gallie●.  Phillippe the Emperor, because he had been chosen against his will, that he often times said, Either the Pope 
Marius in eusebio. cap.  shall take from Phillipe his crown & Kingdom, or else he, the Apostolical ornament, and dignity from the pope. 
Abbas vrsperge●sis.  Clemens the sixth told the Ambassadors, that he wo●ld never pardon Lewis, unless he first surrendered his Empire, and yielded both himself, his sons and all that he had into his hands, and would promise that he would take none of them again, without the Pope's leave and favour. 
See for these things Platina. Marius. the Chronicles of France, and of the Empire.   
Besides this they further charge them, that where as Constantine the first, was the first that held forth his feet for the Emperor to kiss: Martin the first compelled the Emperor Sigismond: john the two and twentieth Crescentius the Consul of Rome, and Bennet the third, 
Emperors excommunicated  the Emperor to do like wise. Neither, do they say, that this is to be passed over in silence, that Innocentius, the third excommunicated Otho the fourth, Gregory the seventh did the same to Henry the fourth, Pascalis the second to Henry the first, Hadrian the fourth, and Alexander the third to Fridericke the first, Innocentius the third to Phillippe the son of Fridericke, Gregory the ninth to Fridericke the second three time●, Innocentius the fourth to Conradus the fourth, and that specially for this cause, 
All kings the Pope's servants Augstench. lib. 2. dedonat. Const. pag. 138.  that they did not in all points satisfy the Pope's lusts. And now moreover, there is no King, no Kingdom, no Prince whom the Romish papacy hath no● challenged to be her vassal, and tenant.  
Sixtly the Gospelers accuse the Popes of treachery, 
The sixth cause of insufficiency.  and conspiracy, and prove both by most ancient, and also most weighty Histories, that the Popes in all ages have wholly bend their might to this, that when they knew 
The cunning practies of pope's.  that there was any debate grown between Princes, they might by certain bréed-bates of theirs, help forwards and increase the quarrel, and might also bargain with one of the s●des: that if they gotthe kingdom of that contrary faction by their furtherance, they should then acknowledge the See of Rome for the author of so great a benefit, and pay her/ an yearly rent. This legéerdemaine being once contrived, presently the Prince of the contrary side, was proclaimed an Heretic by the Pope, and his kingdom granted to him that could first invade it.  
This matter will be more evident by examples. For although Lewis the twelfth king of France had given certain Cities to Pope julius the second, yet not withstanding 
Arnobius Ferro.  he not satisfied with the gift, vexed him with the terrible thunderbolts of excommunications, as a schismatic and an Heretic, and laid open his kingdom to the spoil: But when he for sundry kind of abominable vices, which 
Guilie●nus Budaeus de Ass. lib. 5.  anon shall be handled, by a counsel called at Pisum, but interrupted by him, and translated to Lions, was suspended from his Popelike function, he so raged with fury, that speedily levying an Army, he hastened into France, and as 
The Pope ●lingeth away Peter's keys, and draweth out Paul's sword.  he led his host out of the City, by the bridge of Tiber in his harness, he spoke these words in the hearing of many thousand men, Sith Peter's keys stand us in no stead, go to, let us draw fourth Paul's rusty sword: And therewithal casting Peter's Keys into the river of Tiber, and drawing his sword out of his sheath, threatened all cruelty to the French men, with a mighty hacking and gnashing of his teeth together.  
Neither is the example of Philip the french King, much unlike hereunto, who when he had recovered no small part of his possessions out of the English men's hands: Innocentius the third, first sent two ambassadors into France, which might there raise Rebellion: and afterwards so incensed the Emperor Otho the fourth, and Ferdinand Earl of flanders, against the Frenchmen, that except with great stomach and valour they had withstood the Pope's practises, they had even then lost their kingdom.  
But what need we old examples, when fresh matters are in the mouths of all men. For in the year one thousand 
The br●●tish thunderbolt of Six●●s the fi●th, against Henry king of France, and Navarre.  five hundred, four score and five, Sixtus, the five bishop of Rome, sent out his brutish thunderbolts against Henry Bourbon, king of France and Navarre, and Henry Bourbon Prince of Condie, & their heirs and successors, whom he banneth as heretics, and committeth their kingdoms to the spoil.  
Neither is that matter close, or unknown, which fell out very lately: For the same Sixtus the fifth, in the year of our Lord one thousand, five hundred, fourscore and nine, 
The story of the Spaniards voyage into England. 10. Morellius in lied eccles ab Ab. Antichristo per eius excidium liberand. The preparation of the Spanish flecte.  did solemnly give unto Philip king of Spain, the realm of England, having condemned it for heresy. The Spaniard had furnished such a Fleet, as might terrify the Emperor of the Turks himself, and the savage Princes of Africa. For they had (besides vessels of carriage) one hundred and thirty ships, whereof threescore were of such hugeness, that there scarce pass any in the Ocean, to match them: and whereof four, are thought to have gotten the victory at the Gulf of Arta. There were in them of most choice Soldiers, of Italians, Spaniards, and Germans, to the number of three and twenty thousand at the least, even by the testimony of the Spaniards themselves: six thousand 
Bernardinus ●endoza, Ambassador of Spain with the French king.  brass pieces. Besides this so great an army, the King of Spain had in Flaunders, forty thousand choice footmen, and twelve thousand horsemen: the monthly charges of which army, came to fifteen hundred thousand crowns. But what did this so well stored a Fleet prevail? what 
The success of the Spanish voyage.  did this so great an host boot? Of these hundred and thirty ships of war, scarce thirty went home again, and those of the lesser sort: and of men of all sorts, scarce three thousand, and those scarce having life or soul.  
Now if we please to allege their church-rebellion, and conspiracy, out of the records of histories, it will be apparent 
The Popes choose themselves.  how the pope's have been together by the ears amongst themselves also for the Papal pre-eminence. john the twenty and fourth when he was Ambassador at Bononia with the army, threatened the Cardinals greatly, 
Stella Venetus.  except they should choose such a Pope as might like him. And when as many had been presented, and he would allow none of them, being requested that he would vouchsafe to signify whom he would have, give me, saith he Saint Peter's cloak, and I will give it unto him that shall be Pope: which being done, he putting the cloak about his shoulders said, I am pope. Which although it offended the Cardinals, yet they were forced to agree to it. In like manner john the two and twentieth also, when 
Plat. Lintpran dus Massaeus. Vspergensis.  the election was referred to him, made himself pope.  
Yea moreover they say, that they can make evident proof that sometimes there have been four pope's together, 
Three Popes together.  sometime three, sometime two. For Victor, Alexander the third, Calixtus the third, and Pascalis held the popedom altogether in the reign of Fridericke Barbarossa. And Benet the eight, Silvester the third, and Gregory the fift, were pope's at once, so long till at length the Emperor Henry the third deposed them all. Likewise Gregory the twelfth, Benet the thirteenth, and Alexander the fift, by their thunderbolts of excommunications challenged to them the papacy, and let fly their thunderclaps of cursings and bannings together.  
Now how Stephanus the third strove for the triple crown with Constantine, Sergius the third, with Christopher, Vrbanus the fift with Clement the 7. Eugenius the 4. with Clement the 8. and many more, whom it were 
Two heads at once in Rome  to tedious to rehearse, is made most evident out of their own stories. All which, whether they may not be rightly called by the name of conspiracy & rebellion, all men may judge.  
seventhly the pores are said to be insufficient judges 
The seventeenth cause of insufficiency, namely Antichristianitie.  in the controversies of Religion, because they are that Antichrist, whom the holy Scriptures do witness to be the man of sin, the son of perdition, setting himself against, and 
2. Thes 2. The whole Chapter. johan. Apoc. 17. 1. Cor. 1. 6. 2. Cor. 6. Eph. 2. Thes. 4. The Pope proved Antichrist. The criers proclaim before the Pope, Bow down, bow down fall on your knees. Dist. 19 22. 96. Bald. l. vlt. c. rescin. sent. Deciu. c. 1. de Constit. Felinus c. ego r. de iure. Eberhardus Saelisb. Arch. lib. 7. Ann. Io Auenti.  extolling himself above all that is called God, sitting in the temple of God, and bearing himself as God: The whore that is drunken with the blood of the Saints, sitting upon the Beast on seven hills, that committeth fornication with the Kings of the earth fighteth with the Lamb, and is overcome by him, and whom the ten horns or Kings shall at length forsake. For sith they challenge to themselves greater honours than Christ, and the civil Magistrates, and even therein do extol themselves above God, sith they dispense against the Law of nature, and the commandments of the Apostles, sith they exempt their dealings from the judgement of any mortal man, sith they match their decrees with God's ordinances, sith they usurp unto themselves power to translate, and establish Kingdoms, sith they entitle themselves the head, the husband, the chief Priest of the Church, the cause of causes, and Lord of Lords: sith they sit in the Temple of God, being drunken with the blood of saints, & dwell in that City situated on seven hills, which had dominion over the kings of the earth, & sith all things which were foretold concerning Antichrist, agree to the Popes, neither shall there ever any other Antichrist come out of Babylon: by all these several demonstrations, the Gospelers conclude, that the Popes are the very Antichrists.  
Eightlye and lastly, the Gospelers will not admit the 
The eight cause of insufficiency: a heap of eight detestable viccs.  Popes for judges, as being whoremongers, tyrants, sorcerers, Atheists, Murderers, Traitors, Poisoners and Bastards, & that they prove even out of those popish writers, whose works, long before our time, being published at that very present when the things themselves were done, are now extant in all Countries.  
And first they prove, that most Popes have been Eaudes, 
Pope's have been whoremongers and Buggers,  whorehunters, incestuous persons, & Buggers. For Sergius the 3. was a continual haunter both of other whores, and specially of that notorious whore Marozia, and begot 
Luitprandus Ticinencis. li. 3. cap. 12 de gest. Imperat.  by this latter, Pope john the eleventh, by abominable fornication. john the 11. the Son of Lando the first, was promoted, as heir by the law of whoredom, to the Papacy, by Theodora the whorish mistress of Rome, so that oftentimes (I would spare chaste cares but that I would willingly 
Petrus Premonstraten. & Platina.  use the precise words of Luitprandus) she boiling in lust, would not only solicit him, but also enforce him to lie with her. John the 13. at a counsel before the Emperor 
Ticinens. lib. 2. cap. 13.  Otto the first, was convicted of many abominations, among which his beastly lust was the chief, namely, that he had committed incest with two sisters: that he had made 
Luitprandus l. 6. Mantuau.  his Lateran Palace, a Stews and brothelhouse: that he had defiled Stephana his Father's Minion, Rayneta a Widow, and Anna, and her Niece also. When he had been proved guilty of these villainies by the Emperor himself, he was indeed deposed, but the whores making a strong head of the Roman Nobility, restored him again.  
Alexander the 6. gave leave to Peter Mendoza the Cardinal 
Valeria volaterr. Higher Marius in Eusebio cap●.  of Valentia, that he should use his Bastard the marquess of Zaneten, in steed of a pretty Minion. And what filthy whoredom this Pope himself used, is manifest by that Epitaph of his daughter Lucretia. 
Here lies by name Lucretia, but in truth a whore past shame,  
Pope Alexander's daughter, wife, and sons wife too, o shame. 
Joan jovianus Pon. Actius Sanazarius.    
joan the 8. who was before called Gilbert, being begot with child by a certain Cardinal in going a solemn procession to the Church of Laterane, between the great Pillar, 
In Alphons. li. 3. Platina Functius.  & Saint Clement's Church, was delivered of a manchild before all the people, and there died of her travail: Whereupon Baptist Mantuan hath these verses.  

Here hanged the woman which did feign, herself a man to be:  
Who was both whore and Pope at once, set up in Romish See.   
And therefore as an other saith. 
janus Pannontus Episcopus quinqus Ecilesiensis tempore D. Matthiae Regis nostri. Vide Cemment. Magist. Barisiensi. Grebellium. Georgium Lilium. Vergerius Episcopus, Lustinop●litan 〈◊〉. The book was Printed at Venice, by Trea nus Zanius.   

By means here of to Peter's keys, not any may attain,  
Except that first to have his ware, by proof it be made plain.   

Why then in these our days see we, this custom so neglected.  
Because each one a man to be before is now detected.   
julius the second is reported to have committed buggrie with two noble young men, whom Anne Queen of France had committed to the government and education of Robert the Cardinal of Navata, & with many others. Innocentius the 3. was such a filthy beast, that he did not for bear the Cardinals themselves: whose buggry also john de Casa a Florentine, Archbishop of Beneventum, imitating (for fear of whose cruelty Francis Spire denying the truth, died in horrible desperation) this man I say, writ a Poem in Italian verse in the commendation of buggrie, which he calleth a heavenly exercise, and saith, that he was marvelously delighted there with, and that he used no other love-recreation.  
Sixtus the fourth, set up a stews at Rome, and appointed 
johannes Rivius, Johamnes Rasis. Baptist Mant. l. b. 4. Alphonsi: Volater in declarat ad Lou.  it for both kinds of harlots, as well boys, as queans, and granted free use of buggrie to the Cardinal of Saint Lucy for the three hotter months of the year, adding the clause, Let him have his suit. john the twentieth four, for buggery, fornications, and such other his abominable vices, being deposed from his Popedom at the Counsel of Constance, was kept in prison three years at Heydelberge. Clement the eight was accused in a Treatise upon the articles of the masters of Paris, that he was a Bastard, a poisoner, a buggerer, a whoremonger, and a worker of all mischief. Paulus the third gave julia Farnesia, one of his sisters, 
Valer. Anselmus. Vergerius. Agripa.  to Alexander the sixth, to'de defiled, that he might be made the Cardinal of Hostia: and poisoned the other sister, which himself haunted, because he saw that she loved others better then him. The same man committed incest with his daughter Constantia, and his Niece Laura Farnesia, and had forty and five thousand 
Marius. Eusebius capit. Paulus Verger.  whores set down in his notebook, that he might have a monthly tribute for their fornications. There might many moor examples of filthiness be alleged, but that it is to be feared lest the ears of the Godly, and honest-minded should be offended with such detestable abominations.  
It followeth therefore to be proved, that the Popes 
The admirable cruelty of the Popes. Luitprandus. in his whole sixth book. P●at. & Val. Ansel. Stella. Granzius. Vicelius. V●le. Ansel. Vo 〈…〉. Marul.  have been outrageous Tyrants. john the thirteenth, bereaved some of his Cardinals of their eyes, some of their tongues, some of their hands, some of their noses, and some of their préevities'. Boniface the seventh took john the fifteenth by treachery, plucked out his eyes, & shutting him up in prison, famished him to death, and so got the Popedom. Vrbanus the sixth ordaining new Cardinals, cast seven of the old in prison, and putting five of them into a sack, drowned them in the water. Innocentius the eight, sent by collusion and secret agreement, the Citizens of Rome that exhorted him to peace, unto his Nephew Lewis at the hospital of the holy Ghost, who presently slew two of them and tumbled them out at the window, saying, that there was no way but this to end schisms.  
Sergius the third, caused the body of Formosus, 8. years after his burial, to be taken out of the grave again, and 
Luitprand. lib. 3. cap. 12.  being placed in the Papal Throne, to have the head strooken of, and the three fingers that were left, (for two were cut away before by Stephen the first) to be cut of, and together with these, the whole body to be cast into the river of Tiber. O monstrous outrage and fury.  
Thirdly they prove that the Popes were Coniurours, 
The pope's Magicians. Hier. Mar. in Euseb. Val. Pan. ●●ing.  or practisers of magic. For Alexander the sixth made a bargain with the Devil, that be might have the Popedom. Paul the third, was a chief doctor amongst the Sorcerers or necromancers. Bennet the ninth in certain woods used to call upon certain wicked spirits by necromancy, and by his magical practices brought women to his bed. john the thirteenth called upon the devils for good 
Benno Card. The Popes, Atheists. Vitae Pontificum Exempla Huldrici, & August. Pet. Pre, Ben. Card.  luck, when he played at dice, and used to drink to them.  
Fourthly, it is proved that the Popes have been profane, and irreligious. For Leo the tenth, when upon a time Peter Bembus alleged a certain matter out of the Gospel, answered; what good that fable of Christ hath done to us, and our order, all the world knoweth well enough.  
Nicolaus the first said, that it was more honest for a man to keep many whores secretly, then to live openly in the knowledge of men, with one wife. Silvester the second, while he was saying mass, being, at the noise of devils, suddenly taken with an ague, and understanding that he must now perform his promise to the devil, at the very pangs of death, requested that his hands, tongue, and privities 
Benno Cardinalis.  might be cut of. Gregory the seventh, at his very last gasp, calling a Cardinal unto him, pronounced himself damned, because he had bred bate and dissension between many people, and had unjustly persecuted the Emperor 
Pant. Paul. Verger.  Henry. julius the third, because his Physician forbade him pork, broke out into this blasphemy; In despite of God. The same julius, because a cold peacock was eaten, which he had commanded to be kept, fiercely raging, belched forth horrible blasphemy against God. And when one 
Vergerius.  of the Cardinals that sat at the table, said, Let not your Holiness be so much offended for so small a matter: The Pope answered, if God were so angry for one apple, that he drove our first parents out of paradise therefore, is it not lawful for me, that am his vicar, to be angry for a peacock, which is far better than an apple? 
The Pope's murderers. Mat. Patis. Huld. Hutten. Grebel. Gil. Duchinius. Eras. Colet.   
The fifth crime of most cruel murder remaineth to be proved. julius the second, within seven years space, caused above two hundred thousand Christians to be slain. Gregory the ninth, commanded the Emperor's Ambassadors, who brought him word of the recovery of jerusalem, to be killed, against the law of Nations. Clemens the fourth, commanded Conradinus, the king of Scicils son, to be openly 
See the Acts of the ma 〈…〉 s of England, France, Germany, etc.  beheaded, without any right, or reason. Now what needeth it to rehearse the infinite thousands of men, whom the Popes have (for religions sake) with most cruel kind of torments put to death in all countries of the world.  
Sixtly, they do by a few examples prove, that the Popes 
The Popes, traitors, or betrayers. See in the stories how the Emperor was taken, and let go again, by the soldan. Nauclerus. Bernus.  have been traitors: for it would fill up a whole volume, to repeat all. Friderick the Emperor, at the general assembly of the States at Norimberge, complained openly before the Princes of the Empire, of the treachery of Alexander the third, and read his traitorous letter, which he had sent to the soldan, the Emperor of the Turks. Gregory the second forbade, that the accustomed tribute should be paid to the Emperor Leo. Alexander the sixth did send to the Turks for help against the Frenchmen. Gregory the ninth requested the Sultan, Emperor of the Turks, that he should not surrender the holy land, nay, that he should do his endeavour to kill the Emperor.  
The seventh crime, of poisoning, cometh now to be proved. For Paul the third made away his mother, and his 
7. The Popes, poisoners. Vergerius & Agrippa.  niece, by poison, that the whole inheritance of the Farnesijs might fall to him. Alexander the sixth, did most Turkishlie, against the law of Nations, destroy, by poison, the brother of Gemenus Baiazetes, the Emperor of the Turks, who was indeed taken, but redeemed again by the Turk, for two hundred thousand crowns of gold. The same man also, 
Contarenus, Vergerius, and such others.  while he purposed to poison certain Cardinals, and the Cupbearers, by giving him of the wrong vessel, had also reached him poison, he died together with the senators and Cardinals. Innocentius the fourth, caused poison to be given to the Emperor in the host or sacramental bread, by a mass-priest. 
Petrus de vineis. li. 6. Epist.   
Eighthlie they say they be Bastards. For Martin 
The pope's bastards and whores children.  the second, was the son of Palumbus a conjuring Priest, by a quean: john the eleventh, was the son of Lando the first, by an harlot: Sergius the third, begat john the twelfth by Marozia that notorious whore: john the twelfth had john the fourteenth by a strumpet: Leo a Priest begat john the sixteenth: Gregory a Bishop, begat Benet the eight, and john the two and twentieth: Laurence an Archpriest begat Silvester the third: Robert a Monk begat Hadrian the fourth: Gregory the twelfth begat Eugenius the fourth: Leo the tenth, begat Clement the eighth: Innocentius the third, begat Gregory the ninth, and Innocentius the fourth begat Hadrian the fifth, by filthy fornications.  
And should almighty God have left such horrible 
Sigebertus & Vincentius. Monsters sent of God for the abominations of the Popes.  villainies unpunished? Nay surely, the Gospelers allege both strange monsters, and special punishments, whereby the Lord declared, that these monstrous abominations of the Popes did grievously displease him. For as for the first, namely monsters: in the days of Benet the third, at Ments, a devil hidden under a priests cap while he was sprinkling holy water, accused him in the hearing of many men, that he the night before had lain with the Deputies daughter. In the days of Paul the 1. according to the prophesy of the holy Ghost, stars were seen to fall from heaven. While john the twelfth held 
Petrus Praemonstrat.  the See, there sprung up a well of blood issuing forth in great abundance. When Sergius the fourth died, a certain 
Benno Card.  well was turned into blood. Benet the 9 was stifled by a devil, to whom he had given himself in his life time, in whose 
Abbas Vsper.  days there were seen great beams burning in the sky. Under Paschalis, both many other strange things fell out, and also blood dropped out of loaves of bread at Spira. In the time of Lucius the third, which allowed service said by those that kept whores, there was a mighty earthquake, which destroyed an hundred famous Cities in Asia, and five and twenty thousand men in Sicilia.  
In the year of our Lord one thousand two hundred twenty 
Mattheus Parisius.  and four, in the which the Dominican Friars passed over into England out of Italy, there arose great tempests, which overturned churches, houses, and trees, and there fell hailstones as big as eggs. In the days of Urban the 
1260  fourth, who at the motion of a certain woman ordained the feast of Corpus Christi, there appeared a mighty Comet for three months space, which the very same night that Urban died in, vanished away and was seen no more. Nicolaus the third, begat of his concubine a child that had 
135 Joannes Noviomagus in illust. Bataviae.  hairs and nails like a bear. While john the four and twentieth assembling a Council at Rome, went about to crown Sigismond king of Hungary, Emperor, and after Mass of the holy Ghost, was set in his throne, upon a sudden an ugly owl, settled upon a beam of the church, over against him, and staring upon the pope with his eyes, kept a howling there, until the pope breaking up the Council, arose, and went his way. And at the next sitting, when as the Owl flying thither again and shrieking, could be driven away neither with crying, nor flinging of cudgels, the Council was fain to be dismissed without doing of any thing. On the day that Leo the tenth made thirty Cardinals, 
1517  a mighty tempest of lightning and thunder arose, so that a thunderbolt smote the Chapel where the ceremonies of their ordination had been solemnized, and struck the picture of the babe Christ out of our ladies lap, and the keys out of Peter's hands.  
There were many other miracles also, if we listed to rehearse 
The miraculous punishments, whereby God hath showed his detestation of the Pope's villainies. See for these things the lives of the Popes in the authors above mentioned.  them: but it is better that we allege some of those punishments that have light uponso detestable villainies. Siluestrius Campanus was banished by Theodora the whorish Lady of Rome. Constantine the 2. being deprived both of his eyes and of the Popedom at a Council, was thrust into an Abbay. Hadrian the third, flying from Rome in a cook's apparel, came to Venice, where lurking in an Abbay, he was made over-séer of a garden. Hadrian the fourth, being choked with a fly that flew into his mouth, gave up the Ghost. john the two and twentieth being crushed with the fall of his feasting chamber, died. john the 11. being taken by Guies soldiers, was stifled with a pillow thrust into his mouth. Benet the sixth by one Cynthius a Citizen of Rome was thrust into Hadrian-Tower, and there strangled, for his notorious misdemeanours. The carcase of Boniface the seventh, who died suddenly, having a rope tied to his feet, was stabbed through with javelins, dragged a long through the streets, and buried in the ordinary and simple manner. Lucius the second, while he went about to enter upon the capitol being full of Senators, was so pelted with stones, that he died shortly after those blows. When Innocentius the fourth had unjustly condemned Robert Bishop of Lincoln, & the said Rob. had cited him to answer before the judge Christ: there was a voice heard in the Pope's Court, crying, Come thou wretch to God's judgement. Wherefore the next day he was found dead and black in his bed, as if he had died of beating with clubs. Nicholaus the third, was taken with a palsy, and died thereof. Benet the ninth, died of poison given him in a fig by an Abbatisse. Paulus the second, having been very jocund at supper, died strait of a palsy.  
Leo the tenth, gave up the Ghost as he was merry, and laughing in the mids of his cups. Clemens the eighth conspiring with Francis king of France against Charles the fift, when Rome was taken by the Captains of the said Charles, was by them apprehended and most spitefully handled, but afterwards being again restored to his former place, at the length in the year one thousand five hundred thirty and four, was stifled with the smoke of Torches, together with other Cardinals.  
These therefore are the causes wherefore the Gospelers 
The definitive and summary causes of rejecting the Popes. Distinct 40. Canon. li. Papa.  refuse to admit the Popes for judges.  
For first, they say that it is against the laws of God and man, that the Popes should be both parties and judges. For even by the common judgement of the Canonists the Pope is not sufficient judge, no although he were guilty of the crime of heresy only, but must be judged by others.  
But hereunto, they say, they have joined all these so many horrible and abominable vices, whereof although they had not as yet been condemned, but only charged with them, yet they might not only not be judges, but also not so much as accuse the meanest man that is, of any crime, until 
L. Item si v 〈…〉 17. §. vlt.  they had suffictentlye cleared themselves of all those faults.  
Finally, sith it is manifest that this is the Law of all nations, that in consultation of hard matters, sentence should be given according to the judgement of the greater part (especially when the greater part is esteemed and measured not only by the number of persons, but also according to the degree and proportion of the whole state) and the Kingdoms before mentioned, which have condemned the Popes, do easily make two of the three parts of Christendom: they say very justly, that they may refuse the Popes. Wherefore either let them first clear themselves of those most heinous accusations, or if they cannot so do, let them not thrust in themselves, for judges of the controversies of the Church. For otherwise the Gospelers say, that they will make the Popes that answer, which long since Pope john the 23. received from the Grecians, unto whom when he had written that he alone was the head of the Church and Christ's Uickar, they replied thus briefly.  
We do thoroughly believe thy power to be sovereign over thy Subjects: Thy great pride we cannot brook, thy unsatiable greediness we are not able to satisfy: The Devil 
Why the counsels are rejected as judges in religion, and how far forth they are not refused. The first cause.  be with thee, because God is with us.  
It remaineth that the gospelers show why, and how far forth they acknowledge not the counsels for judges. And they say that they do this, moved thereunto with most weighty causes. For first, there have been many counsels which have wonderfully erred, not only in manners, but also in points of doctrine. And thereof it came, that not afewe times provincial counsels were amended by general counsels, and contrary wise, General counsel corrected by national counsels. Moreover, even the best counsels 
The second cause.  that have been, have not handled all the articles of the faith, but only a few controversies, which specially were tossed & beaten in their days. Besides this, it is manifest 
The third cause.  out of stories, that even in those golden times, such was partly the pride, partly the wiliness, partly the ignorance, and partly the wickedness of some Bishops, that not the spirit of God, but the spirit of discord, may seem to have been precedent in their counsels.  
finally we read that in these last times such counsels 
The fourth cause.  have been held, wherein wicked opinions, and either unprofitable, or hurtful ceremonies have been brought in, established not by reasons, or authority of the word of God, but by force & arms. The which things, lest any man might say, to be spoken slanderously and falsely, it may be showed by a brief bead-roll of the counsels. For if a man shall peruse the stories of old times, he shall find this to be most true, that even as according to the old tradition of the house os Elias, the whole time of the vistble world is divided by 
The tradition of the house of Elias.  two thousands. (For there shall be six thousand years and then the burning of all things, two thousand void, two thousand under the Law, two thousand the days of Messiah, and for our sins which are many and great, there shall be wanting, the years that shall be wanting) So likewise is the time of Messiah divided into three Circuits 
Three circles or divisions of time in the new Testament. The Church like to the Moon. Apoc. 12. The circle of the first two hundred years Acts. 1. 6. 15. The four several counsels The council of Nice. 328. Of Constantinople. 385. Of Ephesus 435. Of Chalcedon 455.  or portions, within the which also almost all Kingdoms do feel an alteration. Within these three circles, the true religion and Catholic Church is found to wear and wax like to the Moon. For, for the space of five hundredth years after Christ, although there fell out great contentions about the Son of God, and other weighty matters, by Ebion, Cerinthus and others, yet did the truth prevail, and for the space of whole five hundred years, the Church, flourished and continued, as it were, at the full moon. For within this compass there fell the four first Synods or assemblies of the Apostles, and afterwards the four general councils. Whereof the first being called together by Constantine the great, condemned Arius. The second held at Constantinople assembled by Theodosius, confuted the Macedonians. The third kept at Ephesus, summoned by Theodosius the second, the Son of Archadius, condemned Nestorius. The fourth celebrated at Chalcedon, commanded by Martianus, condemned Eutiches. The creeds of these four general counsels, as expositions of the faith, the reformed Church doth willingly embrace. For they are grounded upon the foundation of the holy 
The second circle of five hundred years.  Scriptures themselves. But in the five hundred years next following, error did so wrestle with truth, that assoon as men had once stepped somewhat aside from the path of the Scriptures, by and by many buds of false opinions and hurtful ceremonies sprung up, and grew more and more.  
For in the first general council held at Constantinople, assembled by the Emperor justinian, they were confuted, that said that the body of Christ was incorruptible. In the sixth, which Constantine the first, surnamed Barbatus, called together in the same place, the Monothelites were condemned. But the counsels that afterwards followed, almost all of them decree matters, either childish, or else flat contrary to the word of God. For in the seventh general 
788  council, which at the commandment of the Empress was adjourned from Constantinople to Nice, it was decreed, not by the word of God, but by main force of an army levied out of Thracia, that images should be honoured, and worshipped. And in they eighth general council, which when Basilius was Emperor, was assembled at Constantinople, 
869  when Adrian Bishop of Rome had sent his deputies or Levetenants thither, and commanded that the Church of Rome should be the head of other Churches, and that the common people should be debarred from all choice of their ministers: there grew an inward grudge between the Latin and Greek Churches for the supremacy, which continueth even until this day. But in the other five hundred 
The third circle of five hundred years,  years that remain, there followed such councils, wherein we see almost no good thing, but all wicked and fond things rather, established.  
At the council of Ments (for let me, out of each of these 
1049  hundreds, pick and cull forth one synod a piece, for the manifesting of the matter) whereat both the Pope, and the Emperor were present, with an hundred and thirty Bishops, there was consultation for the forbidding of priest's marriage.  
In the council held at Brixia, which was called by the Emperor Henry, Gregory the seventh for his villainies 
1080  before mentioned, was deposed. In the council of Papia, 
1160  when the Emperor Fridericke would have reformed the election of the Popes, there arose a schism of twenty years continuance, which lasted till the Pope had troad upon the emperors neck at Venice.  
In the council of Lions, Innocentius the fourth made 
1243  an act against the Emperor Henry the second, and authorised the Cardinals to were red Caps, and ride on horses. At the counsel of Uienna in France. Clemens the first did 
1311  solemnly publish his Clementine constitutions, which although at his death he had commanded to be burned, as those wherein he knew there were many snares and errors, yet john the two and twentieth, his successor, did again confirm and ratitae them. Sigismond the Emperor called a general council, at Constance, wherein john the 
1414  three and twentieth was deposed. There were moreover burned at it, contrary to solemn promise, john Hus, and 
The death of john Hus and jerom of prague.  Jerome of prague, because they held the opinion of john wickliefe the Englishman, who taught both many other points agreeable to the word of God, and also that the lords supper should be ministered whole, without the dream of consubstantiation.  
There was a council assembled at Basil when the same 
1431  Sigismond was Emperor, wherein it was decreed, that the Popes ought to be subject to the counsels. Which when it disliked Eugenius, he removed the council, first to Bononia, and then to Ferraria, and from thence to Florence, whereas, although john Palaeologus the Emperor of the Grecians, upon hope of succour against the Turks, and the Russians also, did promise obedience to the See of Rome, yet notwithstanding afterwards when they were returned whom, & the rest for good causes would not agree to them, there could be no peace concluded with the Pope.  
At length also julius the second called a council at Laterane, 
1511  and Paul the third at Trent: in the which because they proceeded not according to the rules prescribed in the 
1552  word of God, therefore the Gospelers affirm that they are not bound to their decrees. By all which it appeareth what manner of counsels have been kept in these later hundred years. For as for the contrariety of counsels. it 
Many contrarietes of counsels  is the easiest matter of a thousand to show it. For the council of Chalcedon condemned Eutiches, the council of Ephesus allowed him: the counsel of Nice condemned Arrius, the council of Sardice, Smirna, and Milan, defended him.  
The Council of Africa, whereof Cyprian was moderator, 
Dist. 32. Can. praeter Ho. Dist. 4. de consec. Can. Non lic●t.  decreed, that those which had been baptised by Heretics, should be baptised anew: the Council of Carthage forbade it. The Council of Ephesus, celebrated when Celestinus was Pope, allowed men to communicate both kinds in the Sacrament: the Council of Constance, under john the three and twenty, and of Laterane, under Innocentius the third, did forbid it. The Council of Chalons confirmeth sacrifice for the dead, the Council of Carthage forbiddeth it. The Council of Anchira, Nice, Grangren, 
Dist. 17. de consy. Can.  Toledo, and Illiberis, allow the marriage of Ministers, the Council of Neocesaria, Chalcedon Agatha, and sundry others, forbid it. The Council of Toledoe permitteth Concubines, the third Council of Carthage, and the Council of Basill, under Eugenius the fourth, condemn them. The Council held by Alexander, forbiddeth 
Dist. 30. ca 〈◊〉 quis.  men to hear the mass of a priest, that keepeth a concubine, but the Council kept under Lucius the third, tolerateth it. The Council of Gangrene condemneth those that thrusts new ordinances upon the people, the sixth Council of Constantinople alloweth it. The Council of Toledoe, in 
Dist. 34.  the eleventh Cannon, forbiddeth Images, the sixth Council of Constantinople, and many others, confirm and approve them.  
What needs more words? The Council of Africa disalloweth the Pope's supremacy, the sixth Council of Chalcedon, and divers more, allow it. The Council under Gelasius made a decree against Transubstantiation, 
Dist. 3. Can. venerabiles.  the Council of Florence, under Victor the second, and of Laterane, under Innocentius the third, establish it.  
Behold the authority of Counsels, behold their agreement. And these are the reasons why the Gospelers will not simply admit the Counsels for judges, in the controversies of Religion; but as sworn witnesses, and that too so far forth only, as their depositions shall agree with the deed of the will, and the meaning of the will maker, which is the Lord God. Wherefore Augustine doth very well advise that in controversies of the Church 
The words of Augustine. Lib. 2. cont. done. de Bap. cap. 3. lib. 13. cont. Alex. Arri. 14. lib. cont. Mist. Eccle. con. Don. cap. Civil. ad Regi nas defied. Hieron. in jer. cap. 9 Ambro. in 1. Cor. 4. Gregor. Mag. Decret Dist. 15. The fathers can not be judges of Religion. 1.  we follow not the authority of the Council, either of Nice or of Ariminum, as a guide, sith we are not bound thereunto, but that rather matter may be compared with matter, cause with cause, and reason with reason by the authority of the Scriptures. For more credit is to be given to a man of the common sort, that speaketh the truth according to the Scriptures, then to a general Council, that bringeth a lie against the Scriptures.  
There remaineth the third kind of judges, namely, the ancient Fathers. But the Gospelers say, they can not absolutely admit these neither, for judges. For first they say that there are very few that are very ancient, which notwithstanding have also most plainly declared, that they may err. And again they allege that the 
2.  age after ensuing, was so generally overtaken, and strongly possessed with a false persuasion and opinion concerning prayer to the dead, building of Churches, superstitious celebrating the memorial of martyrs, allegorical and mystical exposition of the Scriptures, single life, moncherie, and a multitude of ceremonies, that many Bishops partly of ignorance partly of covetousness, partly of vain glory, and finally partly of mere wickedness, were so far from stopping and repressing, that they rather countenanced and supported all these errors. This might be proved by many examples, but a few will serve for the clearing of the matter.  
The godly embrace Tertullian so far forth, as out of the 
The errors, and imperfections of the Fathers. Tertullian.  written word of God he confuted Martion, and Praxeas, who denied both the Godhead and manhood of Christ. But in that he maintaineth the errors of the Millenaries, and condemneth second marriages, therein they judge that he/ erreth. Cyprian was of sound judgement in the doctrine 
Cyprian.  of the holy Trinity, of the Baptism of infants, and use of the lords Supper: but he erreth in this, that he decreed, that those which had been baptized by heretics, should be Baptiséd again, and did too overlashinglie extol virgivitie, and sette-penaunce. Basill judged aright 
Basille.  of the Trinity, of repentance, and justification but herein he is not without fault, that he first set up societies of monks, which are now thought to have grown too far out of kind from their first institution. Gregory Nazianzene 
Gregory Nazianzene.  writ many things well, but he was overshot in this that he seemeth to hold prayer to saints. Chrisostome 
Chrisostome.  handled many matters exceeding well, but when he stretcheth his eloquency to extol vowed Pilgrimages, and prayer for the dead, he is judged to err. Ambrose writ not a few things very religiously of the 
Ambrose.  Trinity, and of the doctrine of justification: but the reformed Church doth reject those counterfeit and forged books, which go abroad under his name. Jerome did very good service 
Jerome.  to the Church, when he disputeth, that our regenation is not wrought by the strength of our free will: but not withstanding in the mean while, he erreth most grossly & shamefully in this, that he so dispraiseth marriage, that he calleth her a whore, which marrieth the second time. Augustine the 
Augustine.  most sincere of all the old fathers, deserveth very well of the Church, while he confuteth the Arrians, Manicheis, Donatists & Pelagians by the word of God: but whereas he staggereth about Purgatory & vows, therein he is thought not to have taken counsel with the word of God. Gregory judgeth 
Gregory.  rightly when he said, he was Antichrist, that sought to be called Universal Bishop, but he erreth very fearfully, while he pulleth asunder the lawful marriages of the Ministers of God's word, when he saith, it is unlawful to renounce a solitary life, and while he is induced by night apparitious and visions, to allow of doctrines contrary to the word of God.  
And now how should the Gospelers absolutely 
The testimonies of the fathers make against the Papists. Ambrose lib. 1. de Abraham. cap. 9  admit the fathers for judges: when as the playntiefes themselves do not allow and observe all their sayings.  
Ambrose saith, that when we have performed the duty of common civility towards the dead, in burying them, we should then let them alone.  
Gelasius saith, that the substance of bread and wine in the Sacrament doth so remain and not cease, as there remaineth 
Gelasius in concilio Rom.  in Christ the Lord, the nature of man joined to the divine nature.  
Augustine saith, that it is rashness, without plain and 
August. lib. 2. peccat. merit. cap. vlt.  manifest testimonies of the Scriptures to determine on either side, matters of Religion that are doubtful.  
Calixtus delivered the Sacrament to the whole church, 
Calixtus dist. 2. d● consecrat.  kept back notorious wicked persons from it, and condemned those which being present, did not communicate.  
Cyprian saith, that the Christian people were not to be 
Cyprian lib. 1. de cap. Epist. 2.  denied the blood of their Lord, for the confessing of whom, they were commanded to shed their own blood.  
Apollo, amongst other herestes, obrayded Montanus 
Apollo Eccl. hist. 〈◊〉. 5. cap. 12.  with this, that he was the first, that had prescribed the people, laws of fasting.  
Paphnutius denied that the Ministers of the church were 
Paphnutius Trip. hist. lib. 2. cap. 14.  to be forbidden marriage. And avouched that the mutual performance of marriage duties between man and wife, was chastity.  
Cyprian said that only Christ was to be heard, of whom it was said, hear him, and that it was not to be reregarded 
Cyprian lib. 2. Epist. 2.  what others before us have either said or done: but what Christ (who was before all) hath commanded.  
Augustine stoutly maintaineth, that the Church ought 
Augustine. Contra Cresco: Gnam. cap. 2.  not to prefer herself before Christ, because he always judgeth truly, but the judges of the Church, as being men, are oftentimes mistaken.  
Ambrose said, that holy things needed not gold, neither 
Ambros. Lib. 2. de off. cijs. cap. 28.  were those things acceptable by means of gold, which wree not bought with gold.  
Acatius said, that our God did neither eat nor drink, and 
Acatius. Tripart Hist. Lib 2. cap. 28. Spiridion. Tripart Hist. Lib. 1. cap. 10.  that therefore he needed not cups or bowls.  
Spiridion said, that he did therefore freely eat flesh, on that day wherein others did abstain, because he was a Christian.  
Augustine said, that it was not lawful for Monks to 
Augustine. De oper. Monachorum. cdp 17.  live at other men's cost, although they were daily occupied in meditations, prayers, and studies.  
Epiphanius said, that it was a horrible abomination, to 
Epiphanius. In his Epistle translated by jerom.  see the Image either of Christ, or any other, painted in the Churches of Christians.  
These and other such bounds of the ancient Fathers, sith the See of Rome herself hath ouer●strided: by what right she may enjoin others to keep that, which she herself neglecteth to do, all men may easily judge.  
Sith therefore, neither the Popes, neither the counsels, nor the Fathers can end this dissension, is there any at last I pray you, unto whose judgement we must stand. Are they 
That traditions cannot be judges of religion. Euseb. lib. 3. Hist cap. 4. lib. 5. cap. 8 Irenius. Lib 3. ca 14. lib. 1. cap. 2 3. 12. lib. 3. cap. 4. Tertul. in praescrip. Heret.  Traditions that must strike the stroke? Why, by the name of Traditions they must either understand ceremonies, or doctrines: and as for ceremonies, although they be ancient, yet if they be either hurtful or needless, and superfluous, or repugnant to the word of God, or have been abrogated at a certain time, they are not to be suffered. For the Lord giveth express commandment that men worship him not with doctrines devised by men's brains: and as for the traditions that are doctrinal, they must either contain in them, the written word of God itself, creeds, and expositions, 
2. Cor. 3 12. 1. Cor. 4.  gathered by necessary collection out of the foundations of the scriptures, against Heretics, or else those things which either directly or indirectly, are either put to, or taken from the word of God. If you mean the former, who will not receive such traditions?  
If the later, who may not without any breach of Godliness, reject them? And how much Traditions do avail to appease and cease the contentions of the Church, old Stories do plainly show.  
For when as in the most ancient times, there arose a stir in the Church concerning the feast of Easter, with so great a do, that the whole world was shaken therewith, 
Socrat. lib. 5. cap. 22. August. ad Casulam. Epist. 86.  both sides had recourse to the traditions of the Apostles, which are not expressed in any certain Book. But when each side alleged that they kept the feast of Easter on that time which was appointed by tradition of the Apostles: the matter grew to this pass in the end, that there was a flat freedom for the Church, in all such manner of 
Iren. epist. ad Victorem Episc. Rom.  matters, until tyranny prevailed.  
Lo what force traditions have to determine the controversies of Religion.  
Will miracles then make manifest which is the better cause, or the Catholic church? Why, the use of miracles is now ceased. For there is not now any new Eospell or 
Aug. lib. de vera religione.  new doctrine broached, but that which Christ and the Apostles have already confirmed with miracles and wonders.  
Again we do not read that all those that restored, and as it were reform Religion, were famous for their miracles: In the which number john Baptist, Asaph, Ethan, jedithun, Heman, Core, and other Prophets, are to be reckonned. Moreover, except the gift of miracles be left to the wise disposition of God, they cannot confirm any doctrine. For it is manifest that the miracles of Christ which otherwise were full of power, did either nothing at all or 
Deut. 13. 2. Thes. 2. Aug. quaesi. 82. li. de orth●fid. cap. 47. Aug. lib. de civit. Dai. 22. cap. 8. Chrysost. 33. in Matth.  very little, further the obstinate jews to faith, and godliness.  
Finally how could miracles be necessary signs of true Religion, of themselves, when as it is manifest that Antichrist and false Prophets shall excel with many miracles? wherefore those miraclemongers ought themselves to be taken for miracles and wonders, who when the date, and use of miracles is passed, do yet require miracles: although the true doctrine is not even at this day altogether destitude of great miracles.  
What then can the perpetual and continual succession 
That the succession of Pope's cannot be judge of religion.  of the Bishops of Rome serve to discern between true, and false Religion? Surely no man will deny that there is one succession of true doctrine, and another of persons, wherefore if the succession of Persons be joined with the succession of the Prophets, and Apostles doctrine, it is manifest doubtless, that the weight thereof is not small.  
For in this sense the Fathers did allege succession against 
In orat. Maxim. Cynicum.  the Heretics. For he that professeth the same doctrine (saith Nezianzen) is partaker of the same chair also: but he that holdeth a contrary doctrine, ought not to be counted a Successor: and truly this later hath the name in deed, but that former hath the truth of succession. Except perhaps a man call it succession in that sense, that we 
In orat. de Hthanas.  say sickness succeedeth health: light darkness: a storm fair weather, madness reason: dregs wine: and in a word, Nero Augustus: or Cambyses, Cyrus. Sith therefore the succession of the Prophets and Apostles doctrine was broken off long ago in the popish Church: surely the ordinary 
Thus far reach the words of Natianzens.  continuance of Pope after Pope is of no force to show which is the true religion. But it may be, they will demand of the Gospelers, the time and person, wherein the succession of doctrine was altered.  
Unto this the Gospelers answer, that the Popes of 
When the succession of doctrine was altered in the popish Church. The first row of Popes.  Rome are to be distinguished into three especial ranks or companies. For they deny not that from Linus to Milchiades, there were one and thirty true Pastors of them in number, who laboured in the Lord's harvest even unto martyrdom, and therefore may well be called Stars in the right hand of Christ. But from Sluester the first, unto Sabinianus 
Apoc. 1. The second order of pope's  Thuscus, there were three and thirty mytired Bishops, who although they were not the worst, yet by traditions and constitutions, they prepared a seat for the great Antichrist. All the rest, even unto this present Pope, 
The third rank of Popes. The fourth company. Apoc. 13. The fifth company. Apoc. 27. The sixth company. Apoc. 20.  they call Antichrists: yet so, that nine and thirty of them, from Boniface the third and fourth, unto Leo the fourth, are reckoned to be in the Kingdom of the great beast: one and thirty of them, from john the eight to john the eighteenth, are numbered in the Kingdom of the great whore: nine and thirty of them, until the time of Celestine the fourth, belong to the Kingdom of the Dragon: And from Innocentius the fourth, until the present Pope that now is, about threescore and four of them, are counted in the Kingdom of Locusts, according to the order of the Prophecy which God would have to be expressly set down, concerning the 
Apoc. 9  Kingdom of Antichrist. Lo what force and authority succession hath.  
Will agreement then in public doctrine and outward 
That bare unity is not a mark of the true church.  worship, show which is indeed the catholic Church? why if mere agreement did prove the true Church: doubtless neither the jews, nor the Turks, nor Heretics, or Heathen of any other such litter, would be kept out from the title of the true Church, sith we see that even they also do marueloustie agree amongst themselves.  
And we see that oftentimes great men in the church have 
The falling out of great men in the Church.  fallen into hot contentions amongst themselves. Between Barnabas and Paul there arose such strife, that they broke of company one from another. So Peter of Alexandria, 
Zozom. lib. 1. cap. 16. Socrat lib. a Origen. Contra Ceisum.  and Meletius: so Epiphanius and Chrisostome: so Jerome, Augustine and Ruffinus: So finally, Cyrill, john of Antioch, and Theodoret, were at open variance and jars one with another. And in deed, Clemens Alexandrinus writeth, that the jews did upbraid the Christians with 
Lib. 17. Stromatum.  their dissensions amongst themselves.  
By all which it is more clear than the noon days, that as a bare agreement and unity cannot prove the truth of Religion, so neither do all dissensions prove a Religion to be false, so that the foundation be not broken by the discord. 
That old custom is no sure mark of the true Church. Esa. 8. 12. Gen. 7. Heb. 11.   
Can the common Custom then of many ages, direct us where to seek the true church? Nay, but God hath forbidden the faithful to suffer his everlasting truth, to be over ruled by any compass of years, any custom, or at a word by any conspiracy of the whole world. So Noye with his small family, when he saw that the whole world had conspired and agreed to the same wickedness, confirmed by the custom of many ages before past, yet chose rather to join with a few in the true doctrine of God, than to take part with the whole world in wickedness. 
How the Church may be judge. That the word of God only ought to be judge of Religion. ang. Tract. cap. 11. in 10. ad. Hierom. Luk. 16. Joh. 4. Joh. 6. joh. 15. Act. 20. Pro. 30. 2. Tim. 3. Esa. 8. Chrisost. Homil. 41. cap. 22. in Matt.   
Shall the Church then decide these controversies of the Church? yea, but we must first severe the true Church from the Synagogue of the Malignant, which can be done by no other means, but by the word of God.  
Shall then the holy scriptures be judge in this controversy of heirs at variance? So in deed the Gospelers would have it.  
For they affirm with Austin, Chrisostome, and other of the Fathers, that all things are contained in the written word of God, that might suffice for the salvation of them that believe.  
For, as Augustine saith in another place: To the books of the holy Scriptures only, which are now called canonical, 
Lib. denatura & great. cap. 61. Contra Fau. li. 11. cap 5. Ad Oros. cap 11. Ad paulin. Ad Fortunat. lib. 2. coat. Crcsc. Gram. cap. 32. Ad Vinc. Dou. 48.  do we own this reverence and honour, that we assuredly believe that none of the writers thereof could err at all in writing them: but as for others, we so read them, that how excellent soever they be, either for holiness or learning, we do not therefore think it true, because they thought so, but because they have been able to assure us thereof, either by the said Canonical Scriptures, or by probable reason, notdisagréeing from the truth.  
Therefore (saith he in an other place) to the holy Scriptures alone do we consent without gainsaying: from other writings we may dissent, but to the canonical Scriptures every man must yield, every man must subscribe, whether 
Hitherto reach the words of Austin.  he be lay-man, or teacher, or King, or Emperor, let him give place to the holy Scriptures, than the which there is nothing in this world set forth more divine, and more necessary.  
What can be more religious? what more clearly than these testimonies of Augustine? And if the Gospelers can obtain 
In what sort the Fathers, counsels and such like are received.  thus much once, that God may be judge of the controversies of religion by his word, comprehended in the writings of the Prophets and Apostles: why then they do not stick to admit either counsels, or Fathers, or miracles, or other such like, for sworn witnesses: so that first the true Church be distinguished from the Synagogue of Satan: Fathers of sound credit, from fond fellows and heretics: lawful counsels, from tyrannical conventicles: right Books, from counterfeits: true miracles from coined and forged ones: the succession of Doctrine, from the disguised succession of persons: true agreement, from obstinate conspiracy: and finally, the traditions of the Apostles, from the inventions of men.  
Yea, but saith the See of Rome, how can this be done by 
How may the Scriptures be judges, sith heretics do wrest them?  the written word of God, sith there is no heretic that doth not allege the Scriptures for himself?  
The Gospelers answer, that heretics wresting the the Scriptures, cannot be better confuted then by the written word of God, which only is able to decide all controversies. For Augustine said very well, that we in 
Ad crescon. lib. 2 cap. 31. The words of Augustine. Matt. 4. & 21.  no case presume to judge the books of the Prophets and Apostles, but that by them we judge all other writings both of Christians and Pagans. So Christ by the Scriptures confuted the Phariseiss, Sadduces, yea and the devil himself 〈…〉 isalledging the Scriptures: So Stephen, and Apollo's 
Act. 6. &. 8. & 18.  confounded the jews, and Philippe convinced the Eunuch of Queen Candace by the Scriptures. So 
Act. 2.  the Apostles confirmed the Gospel by the writings of the Prophets: The jews of Berea examined Paul's 
Act. 11. See August. de Concord. Sanct. Epist. 163. lib. 3. confess. cap. 16. Zozom. lib. 2. cap. 3.  doctrine by the doctrine and writing of the Prophets: So finally the Council of Nice cut down Arrius, the Council of Constantinople Macedonius, the Council of Chalcedone Eutiches, the Council of Ephesus Nestorius, Augustine Pelagius, Tertullian Praxeas, and all the Catholic authors fantastical fellows, with the sword of the word of God.  
Wherefore (as Augustine saith) let no man in controversies 
The very words of Augustine Lib. 2. cap. 32. cont. crescon.  too proudly object the writings, either of Fathers or of Counsels, because we take them not as Canonical, but rather examine them by the Canonical writings, and that which in them agreeth with the authority of the holy Scriptures, we receive with their commendation: that which agreeth not, we reject with their leave.  
But (say they) the Scripture is heard, dark & doubtful. 
That the holy Scripture is neither hard nor doubtful.  Augustine answereth, that men walk far more safely by the Scriptures, then by traditions, which being overshadowed & darkened with figurative spéeches, when we go about to search out, either let that be collected thence which is out of question, or if it be in question, let it be defined by testimonies gotten and gathered from all places that may be, out of the same Scriptures. For so (saith he further) hath the holy Ghost tempered the Scriptures, that that which is spoken in one place somewhat darkly, is in another place more clearly set down: which things sith they thus stand, it followeth, that this is the only means that is left to conclude a peace, if the matter be determined by the pure word of God alone, and that religion only be judged true, and that church Catholic, & of the right belief, which in all points agreeth tooth word of God rightly understood.  
The See of Rome leaving all these reasons of the reformed Church, protesteth that although she see that the Gospelers religion doth not much differ from the written 
The exception of the Church of Rome.  word of God, nay, that it agreeth there unto in all things, yet she cannot allow it, sith it sprung from heretics, from such as were not sent of God, and last of all from innovatours, 
The reply of the Gospelers. That the reformed Church is not heretical. Le 1. cap. de Haer. 2. Manich. joan. Avent. lib. 3. Annalium. Glo. Dist. 10. c. nulli. dist. 21. Euseb, lib. 5. cap. 26.  and such as bring in new orders.  
The Gospelers on the other side entreat the Church of Rome, that she would not accuse them of so grievous crimes, namely, of herosie, unlawful calling and innovation, but that rather if she see that their religion doth agree with the truth of God, contained in the writings of the Prophets and Apostles, she would not be unwilling to receive and embrace it herself also.  
For whereas first of all their doctrine is charged with hear, therein they complain that they have great wrong done them.  
For they say that those are not heretics, which have been 
Lib. Confon. fol. 274. col. 4.  either convinced upon small ground to serve from the judgement of the Church of Rome, or they which say that three are Antipodes, or men dwelling under the ground, as Pope Zacharie would have it, or they which will not obey all the constitutions of the Pope, as the Canonists have decreed, or those which do not agree for the keeping of Easter, as Pope Victor would have at: or finally those which do not give credit to all those things which are delivered for truth in the Church of Rome (for otherwise all those should be heretics which would not believe that Saint Dominick wrought more miracles than Christ and all the 
Anton. Flor. hist. part. 3. cap. 1, §. 3  Apostles, that the said Domicick is greater than john Baptist, and finally that all the trim tales of Saint Francis the Son os Bernardo and others, are to be credited 
Can. in fin. extrauag. de Maiur. & obedi. Who may truly be called the heretics. August. lib. d● civit. Dei. 18. cap. 15. Tertul. lib. de prescript. haer. 2. Per. 2. 1. Tim. 3. 2. Tim. 3. Matt. 18. Novel. 115. §. si. quis.  under pain of being condemned for heresy) or last of all, those that do not believe that all Emperors, Kings, princes, and every humane creature is subject to the Pope's temporal Sword.  
But the Gospelers say that they are the right Heretics, first, that bring into the Church a doctrine contrar y to the rule of faith, or belief of the Christians: secondly, that make a departure from the Catholic church, that holdeth the pure doctrine of God: last of all, those who being solemnly admonished, do obstinate continue in their errors, that have been made manifest unto them.  
But as for them, they protest that they have swerved neither from the rule of faith, and ordinary creed of the Christians, nor from those four most ancient counsels, I mean the Council of Nice, Constantinople, Ephesus, and Chalcedon, nor from the creed of Athanasius, nor finally from any part of the word of God, nor have been cited by due course of Law, or excommunicated by competent or meet judges, or proved to be out of the way, but that they have always either lawfully given an account of their doctrine, or conveniently referred themselves, and solemnly appealed to a general and free council of all Christendom. 
That the council of Trent was not a fire and lawful council.  For that the council of Trent was not a free council, they prove by stories, by which it is manifest how that Ceruinus, Polus, and other Cardinals expelled thence, jacobus Nachiantes Bishop of Clodia Fossa, Dominicus Wilhelmus of Venice, Paulus Vergerius Bishop of justinople, and many other, upon mere suspicion that they favoured the Gospel, and for certain speeches repugnant to their popish errors.  
And as for the calling of their Ministers, which first 
That the Ministers of the reformed church were both extraordinarily, and ordinarily called.  began to assault the papacy: they answer, that they were called, partly extraordinarily, (the Lord stirring up their hearts, and inflaming them more and more with the zeal of the glory of his son) and partly ordinarily, by Magistrates and Princes, many people of sundry Nations yielding their consent thereunto, and rendering God thanks for so great a blessing. Which not only that Princes may do, but also that they are bound to do, whensoever Churches are anew, in regard of their outward and visible form, either to be established, or to be reform and cleansed from those errors, which through the fault of them that should maintain and preserve Religion, were crept in: they prove by the flat commandment of God, and by the examples of Eezechias, josaphat, josias, and other religious 
That the Protestants doctrine is not new.  Princes. For whereas last of all they accuse the Religion of the Gospelers, of novelty, therein they complain, that God's truth is greatly injuried. For the Gospelers protest, that they hold no other doctrine, then that whereby Adam, Seth, No, Abraham, and the rest of the patriarchs, were saved, and which, Christ, the Apostles, the six first Counsels, and the more ancient and sounder sort of the fathers, did preach: until at length, the devil (while the husbandmen slept) had pestered the Lords field with such store 
The Church like the moon.  of tars, that the pure wheat could not at all be seen, for cockle and darnel. For although God will have his church preserved, yet he hath not appointed that it should always stand in her full strength and flourishing estate, but suffereth 
Gen. 17. 1. Kings 7.  it, like the Moon, sometime to wear, and sometime to wax: So in the days of Noah, only eight were preserved in the ark against the flood. So in the time of Eliah, 
Mat. 2. How true doctrine was corrupted.  there are said to have been five thousand, that embraced the true doctrine. So finally, in the time of Christ's appearing, the Church was so darkened, that there was thought scarce one or two to be left. And after the gracious birth of our Saviour Christ, as it were within three circles of a thousand and five hundred years: the Church in like manner, seemeth to have by little and little, decayed.  
For in the first five hundred years, true religion began to wrestle with error: and in the next five hundred, to yield to it, until at length in the other five hundred years it was so overwhelmed, that it gave no light on any side.  
Neither for all that doth it follow hereupon, that either the Church was at any time clean extinguished, or 
That the church was never quite destroyed.  that we now are at variance with the church: for the church of Christ hath always been, and shallbe always, as long as the Lord Christ shall reign, with whose help it is so supported, that yet notwithstanding, the form thereof is not always visible.  
Against this church, the Protestants say, that they have now no quarrel, because together with her, they do with one consent, worship one God, and the Lord Christ, according as he hath always been worshipped of all the godly. But they say, that they have departed from that Synagogue, which hath not kept the true faith, in preferring 
Reasons why the protestants have departed from the church of Rome.  men's inventions before the word of God, which would lay intolerable burdens upon them, which would bear rule over their brethren, which would forbid the sincere preaching of the word, and right administration of the Sacraments, which useth every year to curse and ban her, together with the churches of Africa, Egypt, Syria, the East churches, the churches of Asia, and Gréece, which persecuteth the godly, and will admit no reformation, which hath corrupted those things which were necessary in the church, enjoined those things to be kept of necessity, which were free, and retained those things which were nought and hurtful, which hath tied the Catholic church to Rome, which hath wilfully polluted herself with all kind of abominations.  
And therefore they protest that they have done this of necessity, namely, that they might obey the commandment of the Lord, and that their consciences might not be defiled with their adversaries corrupt doctrine: and that they might not become subject to those punishments which hang over them. 
Where the Church ha●h been hidden so many years.   
But where then, will they say, hath the Church lain hidden so long? Or if the Church of Rome were not the true and Catholic Church, must then all men be damned?  
The Gospelers answer, first that their were always some, both in the East Churches, and also in Popery itself, which misliked these corruptions of the Romish Synagogue, and both by lively voice, and also by writings inveighed against them.  
For that they may say nothing of the Ancient fathers, and the whole Primitive Church, which the Gospelers affirm to agree with them in all points in the Articles of faith: they prove that even in these later ages ther● were many that subscribed to this reformation of religion. 
Gregorius magnus in regist. lib. 4. cap. 8●. joan. Episc. Constant. epist. 35 ad Maurit. Imperat. Io. Avent. lib. 7. fol 685. and in the year. 1240. Eberhard of Sal●●b. joachim of Calabria. Francis Petrarch. Seven hundred fourscore and five years ago. Lib. consid, 2. 3. 4.   
For Gregory the great, although he bolstered up many foul errors: yet in this he judged rightly, that he was antichrist, which would suffer himself to be called the Chief Priest, and Universal Bishop.  
Eberhardus Bishop of Salisburgh, proved by a most pithy Oration in a council at Reinburgh, that the Popes were Antichrists, the foundation of whose Kingdom Hildebrand had laid.  
joachim of Calabria also at the very same time, did in like manner call the Pope's Heretics. Francis Petrarch both in other places of his writings, and especially in his twentieth Epistle, doth with great earnestness cry out against the Popes. Arnulph Bishop of Orleans, in a council held at Rheims, did openly pronounce the Popes to be Antichrists.  
Barnard in the year of our Lord 1550. inveighed against 
Barnard. Michael Centenas.  the Popes as the very Antichrists. In the same age Michael Centenas likewise openly charged the Pope to be Antichrist. Jerome Sovaronola of Ferraria, preached throughout all Italy, both that the Pope was Antichrist and that his doctrine was wicked, for the which cause he was burned at Florence by Alexander the sixth. Thomas Rhedon 
Thomas Rhedon  did directly condemn the papacy, and was for the sameburnd by Eugenius the 4. Laurentius Valla almost an hundredth 
Laurentius Val. lo.  years ago, by calling Rome Babylon, the Pope Antichrist, and the donation of Constantine a forgery of the Popes: did courageously set himself against them, and being banished for the same, was very honourably entertained by the King of Naples. john Wickliefe did mightily 
john Wickliefe.  impeach and assault the papacy in England. After him followed not long after, john Hus and Jerome of prague, 
John Hus. Jerome of prague.  condemned to death at the council of Constance, contrary to the Emperor Sigismundes public warrant: and there burned for the true religion: until at length Martin Luther following them, as it were which the fatal field and last battle, began more openly and directly both to unfold the truth of religion, and also to impugn the papacy. The world would have stopped his course by many means. For Maximilian the Emperor at Ausburge in the year 
The trial of Martin Luther.  1518. and Charles the fifth, with Ferdinando and many other Kings and Princes, first in the year 1521, at Worms, then in the year 1523. at Norimberge, afterwards in the year 1524. at Ratisbone, and in the year 1529, at Spire, moreover in the year 1530. at Augsburg, again in the year 1532. at Ratisbone, and in the year 1540 at Hagano, partly themselves heard the defence of Luther with his own mouth, and partly caused his doctrine to be examined by their assigns. But when they perceived that they nothing prevailed by banishment, imprisonment, burning, and all kind of torments, at length they were forced to hearken to the advice of Gamaliel, who 
The counsel of Gamaliel, and of the priests.  counseled the jews to let the Apostles alone. For i● this enterprise or business were of men, it would come to pass, that it should shortly be brought to nought: but if it were of God, it could not be that it should be overthrown.  
Let all men therefore think the same of the religion of the Reformed church. And in the mean while, O ye kings 
A speech by the way to kings & princes to find out the truth.  and princes, and inhabitants of the whole world, which are desirous of everlasting life, rouse up yourselves, deals wisely, serve the Lord in fear, and rejoice in trembling, kiss the son lest he be angry, and ye perish in the way, when his wrath shallbe but a little kindled, blessed are all those that trust in him.   

The Conclusion.  
THese were the things (good Readers, that love your salvation,) which I thought good to write at this present, concerning the appointing of a judge for the controversies of religion, and the finding out of the truth of the right religion, and Catholic Church. Wherein, because I take it, that I have said nothing which I cannot make good by manifest proofs, either of the holy Scriptures, or Catholic Fathers, or else even of those authors themselves, whose testimonies I have truly alleged: Surely it is meet and right, that all those that love the truth, should be stirred up to seek out the way of eternal life: and without partial judgement, to know the truth of religion, and of the church: without the which, salvation is not to be had. And now, that which remaineth, let us with all our hearts beseech our only master, the Lord jesus Christ, that we may be taught many things more which we know not, by him, from whom we have received these things which we do know: let us pray him, that of his mercy preventing us, and furthering us, he would teach us those things which being to be known for our comfort, we are not ignorant of, keep us in those things which we know to be true, strengthen us in those things wherein we stagger, being true, and deliver us from those things which are false: that so in our thoughts and words he may find that, which he doth profitably give us: and may cause those things to proceed from us, which may be acceptable to God, and profitable to men.  
Amen.  
FINIS.   

A Catalogue of the authors whose Testimonies, besides the Canonical scriptures, are alleged and quoted in the margin of this book.  

A.  
AVgustinus.  
Ambrose.  
Acatius.  
A●hanasius.  
Andradius.  
Antoninus Florentinus.  
Aeneas Silvius.  
Alberr. Krantzius.  
Abbas Vrspergensis.  
Augustinus Steuchus.  
Arnobius Feron.  
Actius Zan.  
Agrippa.  
Apollo.  
Arnulphus Aurelian. Episc.  
Ac Martyrum.   

B.  
Barnardus Abb. Clara.  
Basilius.  
Bonifacius.  
Baldus.  
Benon Cardinalis.  
Beda.  
Barnus.  
Bernardinus Mendoza.   

C.  
Chrisostomus.  
Cyrillus.  
Clemens Alexandrinus.  
Cyprianus.  
Calixtus.  
C●ementis clementinae.  
Coletu.  
Conformitatum liber.  
Concilium Tride●inum.  
Comentarij magist. Parisiensium.  
Cuspinianus.   

D.  
Ducherius.   

E.  
Eccius.  
Euagrius.  
Eutropius.  
Extravagant.  
Eusebius.  
Eberhardus Salisburgens. Archiepisc.  
Epiphanius.  
Erasm●s.   

F.  
Felinus.  
Franciscus Petrarcha.  
Flovius Blond.  
Funccius.   

G.  
Gregorius Nazianzenus.  
Gelasius.  
Guilebnus Budaeus.  
Gerson.  
Gregorius Magnus.  
Gratianus.  
Gabriel Biel.  
Grebelius.  
Georgius Lilius.  
Gallici annales.   

H.  
Hieronymus.  
Huldricus Huttenus.  
Hosius.  
Helmodius.  
Hieronym. Savanor.  
Hieronymus Marius.   

I.  
Ireneus.  
Jus Civil.  
Ius Canonicum.  
jason.  
janus Panonius Episcop. Quinquecclesiensis.  
joannes de turre cremata.  
joannes Monlucius.  
joan. Petrus ferrarians.  
joan. Aventinus.  
joan. jovianus Pontan.  
joan Rivius.  
joan. Kanisius.  
joan. Noviomagus.  
joachimus Calaber.  
joan. Dela casa Arch. Ben.   

L.  
Lindanus.  
Lombardus.  
Laurentius Valla.  
Luitprandus Ticinencis.  
Legendae Sanctorum.   

M.  
Marcilius Ficinus.  
Mantuan. Baptista.  
Massaeus.  
Marullus.  
Mattheus Parisius.  
Michael centena●.   

N.  
Nicholaus Cusanus.  
Nauclerus.   

O.  
Orosius.  
Origenes.   

P.  
Paph●●tius.  
Panormitanus.  
Paul. Verger. Episc.  
Petrus à Soto.  
Platina.  
Petrus Praemonstraters.  
Pighius.  
Philippus Decius.  
Pantaleon.   

R.  
Raphael Volaterran.  
Ruan. Tap.  
Rufinus.   

S.  
Stella Venetus.  
Sabellicus.  
Socrates.  
Sigib●●tus.  
Spiridion.   

T.  
Tertullianus.  
Thom. Aquinas.  
Theodor.  
Tetzelius.  
Thomas Rhedon.   

V  
Vincentius.  
Valer. Anse●mus.  
Vicelius.   

Z.  
Zozimus.    

Faults escaped in the printing.  
Leaf 3. a. line 23. there lack these words: and man. Leaf 7. b. line 1. put out used. Leaf 10. a. line 22. for of, read to. Lease 12. a. line 7. both in the text and in the margin, read fift, for first. Leaf 15. b. in the latter of the two first verses in meeter, the last word of the verse, read the same. Leaf 27. b. line 29. read there are, for three are and line 33. for at, read it.   


NON SOLO PANE VIVET HOMO: Luk● 4.   printer's or publisher's device  
Imprinted at London by john Windet, for R. Dexter, and are to be sold in Paul's Churchyard at the sign of the Brazen Serpent.