HOw not onlie odious and disdainful, The entrance. but also dangerous a matter it is, in thes [...] daies, to meddle with the con­trouersies of religion (Gentle Rea­der) both the crueltie of many migh­tie ones, and also the broiles & stirres betwéene man and man, doe too too much declare. For such is the blinde­nes of men, and so great is their rashnes, to runne and rush on to their own destructiō, that as there was neuer any na­tion so rude, but would haue taken it in euill part to be in­structed in religion: So at this day a man shall finde many which haue so hardened themselues in that religion where­in they were borne, which their forefathers haue obserued, which they see to make for their dignities and aduaunce­ment, and which they perceiue to be mainteyned by the greater part of men: that they wil not endure once to heare the iudgement and doctrine of the contrarie side, but contra­rie to all law, both of God and man, doe condemne shunne, and abhore it, being neither heard, nor vnderstoode by them.

Moreouer, certaine Epicures and graceles men also, do [Page] not a little trouble the godlie, which growe to such outrage, that they thinke they deserue great commendation, if they can conceale and hide their owne iudgement, in the matter of saluation, and scoffe and frumpe at all religion of other men.

Hereunto is added the presumption of the Popes, Cardinals, Bishops, and other Prelates, who although they sée that many corruptions, both of doctrine, and also of ceremonies and discipline, are crept in, yet they accounte it an hainous offence, if any man, not content with their ge­nerall and confused faith, dares to examine the doctrine of men by the rule of the Prophets and Apostles writinges, and by searching the Scriptures, to séeke out the way of sal­uation in them.

Which things although they thus stande, yet ought all the godlie to be strengthened in minde, and encouraged a­gainst so many offences, to yeelde a reason of their beléefe, to the ende that both the wicked maie be made vnexcusable before Gods iudgement seate, and that those, which not so much vpon froward malice, as by reason of their first tray­ning vp, or following of their forfathers, or finally through loue of preferments, haue condemned sincere doctrine, that such (I say) may not sticke to let themselues be ouercome with the mightie worde of God. For Ezechias, (a most re­ligious prince) is commended, because neither by the exam­ple of his father Achas, professing a contrarie religion, ney­ther by that bringing vp which he had from his cradle, nor by the highnes of his Royall state, nor finallie, by the pre­sident of other kings, and multitude of men following an other contrarie religion, hee could be withdrawen and dis­couraged from learning himselfe the sincere religion, out of the wel-springs of Israel: that is to say, out of the word of God, conteined in the writings of the Prophets: or from enioyning his Subiects to obserue and practise the same, when he had learned it himselfe, and caused it to be purged [Page 2] from all corruptions. For he had learned the commaunde­ment of the Lord, wherein he geueth in charge, that all the faithfull be bound not to walke in the commandementes of their fathers, nor to doe their iudgements, but to walke in the precepts of the Lord only, and to kéepe and do his iudge­ments. Neither ought the credite either of traditions, or of Councels, or Fathers, or myracles, or succession, no nor of an Angell from heauen, to withdrawe any man from this searching, and perusing of the word of God: for it was no lesse wiselie then rightly said, More credite is to be geuen to one skilful in the Scriptures, and alleadging the catho­lique Panormitane, and Gerson. authoritie of the Canonicall Scripture, then either to the exposition of the Pope, or to a generall Councel. By all this therefore it is manifest, how, not onelie harde, but also dangerous a thing it is, to deal in the matter of religion.

Which charge if I had taken vpon me, being not forced with any necessitie to speake, but moued thereunto eyther with vaine-glorie, or foolish rashnes: doubtlesse I could not auoide iust reproofe. But now sith I haue stepped foorth to speake, not voluntarilie, but by constraint, addressed there­unto not with ambition, but with loue of the trueth, not vnaduisedly, but vpon good deliberation, not with slaun­ders, and cauilles, but with authoritie of the word of God: Truely I nothing feare, that this my honest meaning to mainteine the trueth, should be imputed to me as a faulte, Onely this I request you (gentle Readers) whosoeuer are desirous of eternall life, that you bring not hether any pre­iudice, or forestalled opinion, that you condemne not a cause vnheard, contrarie to all lawe, both of God and man, and that you leane not to any authoritie or excellencie of men: but compare matter with matter, reason with reason, ar­gument with argument, by the rule of the worde of God: neither doe you consider the person that speaketh, but the matter that is spoken, with a godly desire to learne out [Page] the truth. And then I will not sticke to abide the curteous censures of the good, that if it be prooued, that these thinges are agréeable to the trueth of God, yee may yéeld vnto the Lord: if not, ye may refusé them, as things contrarie to the heauenlie oracles or testimonies of the word. But that I may not séeme to roue from the matter: I wil prescribe cer­taine bounds, which neither I, in speaking, nor you in rea­ding, may ouer-passe. But before this be done, I will first set downe the whole state of the matter. Hearken ye kings and Princes, and all ye inhabitants of the world. There is a great controuersie in hand: For almightie God, the most gracious father of all the faithfull, hath promised to all men that beleeue, as to his children, beloued in his onely begot­ten sonne, he hath promised to them, I say, the kingdome of heauen. This promise of a heauenlie inheritance hath hee enrolled in the publique records of the olde and new testa­ment, and committed it to his heires, being sealed with the seale of the Sacraments.

Now he hath annexed to these letters of his will, certain conditions, as a father: to the performance whereof, his heires should be bound. Now the children falling at vari­ance, are deuided (to omit the rest) into two sides, extreme­lie disagréeing among themselues. 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 striue for the possession of the kingdome of heauen, and for the right of the true church, which each side chalengeth as their due. The Plaintife in this case is the Bishoppe of Rome, with all those which take parte with the See of Rome. The Defendantes are those which receiue not the Bishop of Rome, but professe themselues Gospellers, and men of the reformed religion.

Both of them bring their allegations, their writings, sealed with the kings seale, and also their witnesses: but both sides kéepe great stirre for the assigning of a Iudge. [Page 3] For both desire that he should be appointed Iudge, whom they hope would be more fauourable to their cause. The Romish See would stande to the iudgement of the Popes, The pleading and exception of both sides, for the assign­ning of a Iudge. traditions, councels, fathers, and miracles, and saith that yet neuerthelesse, shee doeth not shutte out the worde of God.

The Gospellers on the other side refuse these Iudges: for they alledge that the Pope cannot haue the place both of a partie, and a Iudge too, especiallie sith hee is charged with so many crimes. Traditions they reiect as suspected Iudges, and not of sufficient credite. And as for Councels, Fathers, Myracles, and succession of persons, they say that they admitte them not as Iudges, but as sworne witnesses: wherein notwithstanding, they protest, that they wil so far foorth only receiue the authoritie of these witnesses, as their euidence shall agrée with the publique déede.

The Sée of Rome accuseth the Gospellers, (for let mée with good leaue of both sides, vse these termes that are now made common) that they haue reuolted frō the true church, inuented a new doctrine, and newe ceremonies, and haue but a fewe yeares since, picked this quarrell with her, and that therefore the kingdome, and claime of heauen doeth be­long, not to them, but to her, by the lawe of God.

The Gospellers replie that they haue departed, not from the true Church, but from the Sinagogue of the ma­lignant, and that they haue not coyned a newe doctrine, or newe ceremonies, but that they holde that Religion, by the which the faithfull, euer since the beginning of the worlde, haue beene saued.

That they were in déede of later yeares oppressed by their tyrannie, as Abell was by Cain, Isaak by Ismaell, and Iacob by Esau: so that they were compelled to hide them­selues, but that now they haue (like the Moone) recouered their light, and that they will by lawe recouer their birth­right

[Page] In this Court of sonnes going to lawe one with ano­ther, there is great concourse and throng of people, a great hurlie burlie and stirre ariseth, they growe from wordes to blowes, to murthers, to burnings, to warres, to bloudshed, and in a word, to all kinde of torments. Sometimes this side séemeth to haue the better hand, sometimes that, and the more that the Gospellers are suppressed, tormented and burned, the more doe they boast that they growe, encrease, preuaile and triumph. In the meane season they protest, that the matter ought to be tried, not by violence, but by course of lawe. They appeale to God himselfe, besides whō (they say) that they admitte none for chiefe and iudge. That the Will maker himselfe may determine this controuersie by his holy word. And that this may be the better done, they appeale to a Generall Councell, wherein it may be lawfull fréelie to reade and scanne the déede of the will, and therehence to finde out the minde of the Will maker. The See of Rome on the other side, pleadeth that she hath not a fewe times assembled Generall Councels, wherin the wri­tings haue béene examined, and found to haue geuen iudge­ment on her side, for the title of the true Church. The Gos­pellers denie that those Councels were generall, and frée, because the Papists would not permitte them fréely to geue an account of their faith, neither would heare their defence, but contrarie to all law, either of God or man, were them­selues both parties and Iudges, and con [...] their bre­threns cause before they heard it, or vnderstood it: and ther­fore they protest that they haue not béene cast in their suite, but will so long be heires of the possession bequeathed vnto them, while they perfourme the couenants conteined in the publicke déede of the will, according to the appointment of the will-maker. And in the meane space they say, that they are readie to waite for the righteous Iudge, euen the Lorde Christ, who shall come to iudge both the quicke & the dead: and to ende these long contentions in such sort, that he will [Page 4] render to those y^e shal ouercome, the reward of eternall life, but to those y^e shalbe ouercome, euerlasting condemnation.

Thus far onely haue both sides procéeded in iudgement. The matter ly­ing in questi­on. Now then the question is, to which party the inheritance of euerlasting life, and the name of the true church is to be ad­iudged. Surely, the iudgement héer of peremptorily belon­geth onely vnto Christ, which he wil doo in that last iudge­ment & court, wherunto a thousand, fiue hundred, foure score and eleuen yéeres since, he hath summoned all the worlde, and which doubtlesse shalbe held before it be long. But take héede O ye Kings & Princes, and inhabitants of the whole earth, that in the mean time ye take parte with the better cause, least if you be careles to decide this controuersie, Christ héereafter doo mightilye iudge you in the last iudge­ment. And that this may be doon by due form of law, goe to I pray you, shew your selues indifferent Iudges, and con­demne not a cause being not heard, but if you haue heard the cause of the See of Rome with the right eare, (as was méet) doo you likewise heare the doctrine of the Gospellers with the lest, least ye be found farre vnlike y^e great Alexan­der, Alexander. who heard y^t speech of the accuser with the right eare, but kept the left eare stopped for the defence of the accused.

First therefore I will rehearce the iudgement of both parties, out of the writings of them both, worde for worde: The setting downe and di­uision of this Treatise. neither (trust me) will I adde or diminish any thing, which is not to be found in the same forme of words, in the bookes of both sides. Next I will shewe the reasons wherefore the Gospellers doo refuse to admitte for Iudges, the popes themselues, the Councels, fathers, traditions, & other such like witnesses, but would haue all the controuersies of the Church to be discussed by the written woord of God. And then, if you shall vnderstand these thinges with conscience, and without partialitie, I will not be against it, but that you may imbrace and follow that which is better of these two. As for the first point then of our discourse, the contro­ [...]ersies [Page] of each side, concerning the chéefe articles of [...]aith, The iudgemēt of the Gospel­lers, and of the Catholicks, concerning the cheefe points of faith. Ioh. 5. 10. 20. 1. Tim. 3. Aug. tract. 49. cap. 2. in Iohan, P. a Sot. in Sch. descrip. Pig. de Ec. Hier. l. 1. cap. 14. Cens. Col. pag. 19. doe stand thus.

This is the doctrin of both parties, the deciding of which controuersie the See of Rome would submit to Popes, counsels, fathers, the Church, and traditions. But the Gos­pellers refuse these iudges, and alleage their reasons why they reiect each of them, the which that you would pati­ently hears, I entreate and beseech you, as you will be saued (good Readers) whosoeuer of you, in this priuat and domesticall war of disagreeing bretheren, are desirous to take parte with the better cause. And as for the first forte The Popes can not be iudges of religion, for eight reasons. of Iudges: The defendants say, that they cannot admitte the Popes for iudges of this controuersie for most waightie causes, for they say that they haue beene not only long since accused, but also proued giltie by the greatest part of Chri­stendome, namely, England, Scotland, Denmark, Sweth­lande, the greater parte of Germanie, Heluetia, Fraunce Transiluania, yea and of those Churches and countryes also which in Africa, Egipt, Syria, Greece, the Easte, [Page] and other coastes of the world doe recken themselues a­mongst the Christian Churches, they haue, I say, by all these, bene conuicted of eight most heynous crimes, that is to say, of impietie, or prophane irreligiousnes, of vsurped Tyranny, of corrupting Religiō, of Sacri [...]edge, or Church-pillage, of vnreuerent and vile abusing of Princelie Ma­iestie, of Rebellion and conspiracie, of Antichristianitie: and of eight notorious and abominable vices in manners.

As for the Impietie or prophanenes of the Popes, they 1. Proofe of the impietie of Popes. say that they will prooue it by three reasons. First in that they plainly arrogate, and challenge vnto themselues a Dist. 96. [...]. satis. ca quoniā. de, immi­nut. 6. Dist. 30. 4. c. si. Papam. Phi. Dex. cōs. [...]37. No 3. vol. 1. Iason. cons. 145. No. 2. vol. 1. Bal. lib. ult. c. sen. F [...]l. ca. [...]go. No. de Iure. certaine Deitie or Godhead. For there are expresse wri­tings of theirs, wherein it is affirmed, that they are Gods, that they are subiect to no man, that they are the husbands of the Church, that they can dispence against the Apostles, and their rules, that they may be against, aboue, & without lawe, that they are inuisible Gods: and finally that none ought to demaund why they doe so, although they dayly hurle, and drawe whole heapes of soules to hell.

Secondly they proue the impietie of Popes by this, that 2. proofe of im­pietie. Benon Caridina­lis. they haue often times made a mocke euen of their owne Religion. For Gregory the seuenth brought one to this re­solution by promising him mony, that by letting downe a beame vpon the head of the Emperour Henrie the third, while he was praying in the Church, hee should crush him to peces. Which while the executioner of this mischeefe made hast to doe, the boord breaking vnder the beames, both the stone, and the Popes man fell downe. The same Pope Hildebrand asking councell at the Deuils against the Emperour, was not afraide to cast the Sacrament of the Lords body into y^e fire: the Cardinals speaking against it: which thing the Bishop of Parme did openly publish. Raphael. volat­terranus. Siluester the second obtained the Popedome by the magi­call artes of the Deuils: vpon this condition, that after his death he would giue him selfe wholy to them. Sixtus the [Page 9] fourth caused Bandinus Iulianus to be murthered by trea­cherous persons in the Church giuing them a watch-word Io. Mont. li de Relig. pa. 101. by the host. For, that the Popes set nothing by their host, is euident by this, that they cause it to bee borne before them as a messenger of their comming, being put vpon a hacke­nay, and committed to a horse-grome.

Thirdly they say, that the impietie of the Popes is de­clared by this also, that they haue set vp aboue three score and fiue Religious orders, each of which haue their seue­rall fashions of hooded attires, and their distinct rules and rites of Religion. The number of [...]riers in these orders is thought to amount to fiue hundred thousand in Europe onely: which may easily be gathered by this, that the Ge­nerall of the Franciscanes did often times promise the Pope Sabellius E [...]e­ad. 9. li. 6. thirtie thousand men of warre, that might doe seruice in the field, without any hinderance to their church-seruice.

But amongst other orders, the Franciscans and Domi­canes are taken to excell, whereof the former (beside other fables conteyned in the booke of conformities) are not asha­med See the booke of conformi­ties, fol. 288. col 4. & 231. col. 1. to call vpon their Captaine with this verse,

And the later doe not sticke, not onely to compare their Dominick with our sauiour 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 sundrie other bookes, of the lying & coun­terfette miracles of Stanislaus, Adelbert, and other men. Which bookes because the popes haue authorized, and exhi­bited Anton. tit. 23. §. 17. fol. 197. them to all Christendome, to be imbraced with as great reuerence as the Scriptures, hereby they also iudge them to be giltie of impietie.

The second cause for which the Gospellers denie that they will acknowledge the popes for their Iudges, they al­ledge to be the sinne of tirannie vsurped ouer the Church. [Page] For first he séeketh to be intituled the head, husband, and v­niuersall Bishop of the Church, which, it is most certain, a­gréeth to none but Christ. The first profe, of tyranny v­su [...]ped. The second profe of ty­rannie. The donation of Constātine is proued counterfet by tenne 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 defe. 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 Christes 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. [...]mb in epist ad Ephe. c. 2. Chrisost. hō 5 [...]. in Mat. Bar. Epist. 230.

Secondly, in that they haue chalenged vnto themselues dominion ouer the whole world, and all ciuil magistrates: for as for the donation of Constantine, wherby they cōfirm their soueraign authoritie, besides that Antoninus bishop of Florēce, N. Cusanus, L. Valla, Volateranus, AEneas Siluius, and other writers moe, which in other pointes were great proctors for the papacie, were not afraid some late hundred yeares since, to disproue it, the Gospellers auouch, that they can also conuince it of forgerie, by these reasons: For sith no approued writer maketh mention of this donation, sith Eusebius and others, doe witnes that Constantine did deuide the thrée coastes of the world to his thrée sonnes, sith the instruments or deeds of grant set forth by Volateranus, and in the decretals, doe far differ, and their stile is much vnlike, sith it is ridiculous that Peter & Paul should appeare to Constantine in a dreame, and that he should worship thē for gods, sith Cōstantine neuer had the leprosie, neither was he baptized at Rome by Siluester, but at Hicomedia by [...]u­sebius, sith it is wicked to say, that the hand of god was seen of Constantine, sith he could not geue greater iurisdiction to the pope, then he had himselfe, neither could geue him auto­ritie ouer the patriarck of Constantinople, there being then no such citie: and finally, sith those giftes which in that eui­dence are saide to be geuen to the pope by Constantine, are the badges of Antichrist: By al these seueral, and those most forcible demonstrations it is cōcluded, that y^e same donation was not granted by Constantine, but forged by the popes.

Now in those words which Christ spake to Peter, & other ministers of the word, that they should féed his shéep, he ap­pointeth to them, not a ciuil iurisdiction, 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 beare rule, but it shal not be so with you.

[Page 10] Yea & the Canons also haue expresly forbidden the Bi­shop [...]si quis decre. de petit. Hared. L. 1. c. de furt. L. Titus D. 99. of Rome to be called The chief Bishop, or the vniuer­sall head of the church. Wherfore they say y^t they are con­quered with their own weapons, sith they claime to thē sel­ues this dominion by diuers, & those also contrarie titles.

The third cause why the Gospellers refuse to stand to The third reas [...]n of insu [...]fi­ciencie. Di [...]. 96. satis e­uidenter. 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. Ier. 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 Ma­ximiliā of the cuppe of the Lords Supper Lib. 3. Decret. Greg. tit. 41. Cā. sa [...]. [...]ū Dist. 2. de consec. can. presb. When and by whom the Po­pish ceremo­nies were or­dained. Of the reseruation of the Sa­crament. Of the Mass [...] in Latin. the iudgemēts of the popes, they alledge to be this, that they haue corrupted Religion, and haue most grosselie erred not onelie in mane [...]s, but also in doctrine. For there are decrées extant concerning the popes, that they are not men, but Gods, that they may not bée iudged by any mortall man, y^t they may dispense against the Apostle, chaunge the nature of things, make some what of nothing, make righteousnes of vnrighteousnesse: But in the meane space how true these things are, the matter it selfe doth shew. For the Lord him­selfe witnesseth y^t there is but one forme of Religiō, name­lie that which is recorded in the writings of the Prophets, and Apostles, whereunto nothing may be added or taken a­way, no not by an Angell. But the pope teacheth that y^e or­der of the church consisteth in the traditions of our forefa­thers, of the which sort are Agnus Deis, christening of belles, prayers of Saints, single life of priests (as they call them) the taking away of the cup in the Lordes Supper, the vsing of a straunge toung, the Masse, pardons and other such stuffe: the which although they affirme to ha [...]e bene conuayed ouer to them from the Apostles by tradition: yet that most of them were inuented by them selues, the re­cordes of auncient stories doe plainlie proue. For pope In­nocent forbad the cup in the Lordes Supper by the decrée of the Coūsell of Laterane, and instituted the Easter-Com­munion. But Eugenius the fourth decréed the contrarie. In­nocentius the third, and Honorius the third, ordained that the Sacramentall bread should be curiouslie kept in the church for sundrie vses: But pope Clement would not suf­fer it to be reserued to the next day. [Page] Vitellianus the second, and Agatho the first, appointed the Masse to be said in Latin: Nicolaus the first suffered the Slauonians and Polonians to haue Masse said in their own tongues. Alexander the second decréed that Masse said by a Of the Masse of such as kept concubines. Dist. 32. praeter hoc, itē Nullus. Of the life of Ministers. priest that kept a cōcubine should not be heard: But Lucius the third allowed it. Siricius, Pelagius the second, and diuers others condemned the mariage of priests: But Pius the se­cond hath left in writing to this effect: that it seemed there was great reason to debarre the priests from mariage, but there was greater reason for the restoring of it againe.

Leo the first, Gregorie the second, & third, & many others Of Images. allowed the worshipping of Images: But Iohn the 22. did mortallie hate Images & Pictures. Boniface the 4. graun­ted the Monckes authoritie to preach, baptise, and absolue: Of Monckes. Caus. 16. Quaest. 1. adijcimus. Gregory tooke it from them. Iohn the 24. held for sound ar­ticles of faith, that the Apostles neuer vowed pouertie, and single life. Pius the second said that Friers were the deuils bondslaues, in this double verse.

Pelagius y^e first ordained that clerkes should bestow eue­rie day seuē houres in Canonicall prayers. Gregorie y^e first Dist. 92. can. in sancto. Of Canonicall houres. commaunded that they should giue themselues not to chaū ­tings, but to preaching. Calixtus decréed y^t it was not law­full to dissent from the church of Rome: Fabianus affirmed the contrarie.

Bonifacius the 8. commaunded that the yeare of Iubilie Of the yeare of Iubilie. Can. 11. Quaest. 3. qui omnipo­tem. Decret. Sym cap 8. Quaest. 4. should be kept the hundreth yeare: Clemens the 6. brought it to the fiftith, Boniface the ninth to the thrée and thirtith, Sixtus the fourth to the fiue and twentith yeare. Hadrian and Leo the third graunted Charles the right to chuse the Popes: but Stephen the fourth, Hadrian the fourth, and Sergius the second gaue it to the Clergie, Senate and peo­ple of Rome: Leo the 8. graunted it againe to the Empe­rour. Of the electiō of the Pope. Alexander the 2. gaue it to the Cardinals onelie: And [Page 11] at length Maud the whore promoted Victor the third, and Whores chose the Popes. Tici [...]ensis. Lib. 2. cap 13. Vrbane the 2. to the popedome, as also Theodora the who rish Ladie of Rome did Iohn the eleuenth, and Marozia the strumpet, Sergius the third. Antheus decréed that none should be made Pope, except he had first bene Bishop.

Constantinus the second, and Benet the eight, were lay Vnlearned & laym [...]n Popes men: Benet the ninth, Iohn the one and twentith and ma­ny others did not so much as know their letters. Gregorie Of auriculat confession. Lib. 5. decret. tit. 38. can. omnibus vtriusque. Of the eleua­tion 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 popes. Flauius Blōd. li. 3. Rom. inst. Eu. 6. Breuiarij po­stulat. Iud. 12. art. 72. Abba [...] vrsper. in vit. Philip. nuper pag. 321. Theod. Nihem. tract 6. c. 37. Alberic. lib. bene a Zeno. 18. & quad. praes [...]pt. Alphon cōt. her. Lib. 11. cap. 4. Hiere. Mar. Ecc. Iohn Gerson. the first forbad on fasting dayes the vse of fleshe, milke, chéese, butter, and egges: But Eleutherius decréed that no man should superstitiouslie refuse any meates. Innocentius the third enioyned men auricula: confession: But Necta­rius the Patriarke of Constantinople, for adulterie com­mitted vnder colour thereof, did vtterlie abolish it.

Honorius the third decréed that the Sacrament should be lifted vp: Gregorie the ninth that at the time of eleua­tion the bell should ring, Innocentius the fourth, that men should then knéele downe. Zephirus ordained glasses in stéede of woodden vesselles: Vrbanus golden and siluer­cuppes in stéede of glasses. Nicolaus the first barreth Em­perours & kings from the Counsels as laymen: But Mar­cellus, Damasus the second, and Iulius doe admitte them.

Stephanus the third did solemnelie repeal and disanull the Actes of Constantine the second: so Stephen the sixt a­brogated the decrées of Formosus, Romanus the first the déedes of the said Stephanus: Theodorus the Actes of Ro­manus: Damasus the decrées 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 hereticke of the sect of the Monothelites: Liberius was an Arrian: Marcellinus sa­crificed to Idols: Anastasius was a Ph [...]tinian, Iohn the two and twentith held that the soules of the wicked did sléepe till the day of iudgement. [Page] The fourth cause of refusall, the Gospellers alleadge to be The fourth cause of insuf­ficiencie. Sacriledge and Simony: for the which they cannot admit the Popes for Iudges: for it is apparant that for voide li­uings, preuentions, surrenders vpon fauour, commenda­tions, dispensations for age, order, regularitie and bodilye blemishes: for Aduousons, reuersions, benefices when they shalbe next voide, for discharge from visitations, for making Apostolicall chéefe Notaries, and Registers, for the clause non obstantibus, for dispensations with secular Clarkes, for repeales, for tollerations of Concubines, and six hun­dred other such choppings and marchandize: it is apparant I say, that by these trickes the Popes do rake more money yéerly to Rome, then while the Romain Empire stood, the Monarcks of the whole worlde did exact of all the coastes of the whole earth.

There is to be séene in writing, the complaint of the The com­plaint of the French King. The com­plaint of Prin­ces. French King, that out of that Kingdome alone, the Popes did yéerely fish foorth 28. Tunnes of Golde. There are al­so extant the most gréeuous complaints of many Empe­rours, Kings, and Cleargie men also, wherin they crye out vpon the Church-pillage of Popes, the trueth whereof ap­péereth by the example of Iohn the 22. who after his dis­cease The wonder­full treasure of Iohn. 22. left behinde him 200. and 50. Tunnes of Gold in his priuate Treasurie: as Frauncis Petrarke, a very sufficient witnes surely, testifieth. Boniface the 7. when he saw that he could no longer abide at Rome in safetie, he carried away the chéefest treasures out of Peters Church to Constantino­ple by theft.

Clemens the eight, and sundry others, were many times conuinced and proued guiltie of the said Sacriledge or church robbing, by their own fauourours. Gregory the 9. solde the Emperour his absolution, for an hundreth thou­sand ounces of Golde. Bennet the 9. mistrusting his state, solde the Popedome to Gregorie the 6. for one thousand and fiue hundred pounds of Siluer. The Symony of Alex­der [Page 12] the 6. is manifest by that Epitaph which is yet com­mon in eyery mans mouth.

And now moreouer, how Leo the 10. by Tetzelius, and Pardons the occasion of re­formation. others by other Brokers, haue solde their pardons through­out the whole world, is better knowne thē they could wish.

The first cause of insufficiencie, the Gospellers affirme The first cause of insuffi­ciencie, name­ly the sinne of treason. C. Vn. san [...]. ex­trauag. de maio­rib. & obed. Ca. 1. extrauata 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 despitefull abusing of Princely maiestie. For they proue by most faithfull Stories, that the Popes haue alwaies vsed the emperours, not only as vassails and tenants, but also as most vile and base slaues.

When Pope Hadrian alighted from his horse, and the Emperour Frederick called Aeneobarbus or Yellow beard standing by his horse side, for honors sake helde his right stirrope, the Pope cha [...]ing therat, all to berated him. But the Emperour being drenched in superstition, excused him­selfe, that he had doon it for want of skill to holde stirrops, sith that was the first time that euer he had that office to hold the stirrope. And when the Popes choller was more kindled by his excuse. I would know saith the Emperour, whether this kinde of seruice be of curtesie, or of duetie, & if it be of curtesie, who wil finde fault with negligence in him, that dooth it of his own accord? if it be not of duetye, I think it maketh small matter on what side a man come, so he come with deuotion.

The next day the Emperour met him againe, and hauing The Empe­rour the Popes 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 stirrop of the Saddle, brought him in­to the Tents. This no doubt is a great proofe of the vile abusing of Princes: but yet the Protestants saye that they will bring a greater. Alexander the successour of that Hadrian, had excommunicated y^e same Frederick, from the which curse whē Frederick desired to be discharged and ab­solued, the Pope assigned him a day wherin he should make [Page] his appearance in the great Church of Venice, when they were come thither in y^e presence of a great number of Car­dinals and Bishops, the Pope denied that he would absolue him, except firste he falling downe at his féete would craue pardon, which when Frederick had doon, the Pope lifting vp one of his féet, and putting it vpon the Emperours neck, commaunded his Priestes to sing that verse out of the Psalme; Thou shalt walk vpon the Adder and the Serpent, The wonder­full pride of the Pope. and vpon the Lyon and Dragon shalt thou tread. The Emperour taking this reproach in very euill parte, answe­red, I doo not this to thée, but to Peter: but the Pope againe Platina. crushing the Emperours neck saide, naye, both to me and Peter. Neither is the storie of Phillip the faire, King of The cronicles of Fr [...]un [...]e. Fraunce, much vnlike héervnto, whom when Boniface the eight had cursed with bell, booke and candle, as a Schisma­tick, and an heretick: yet the King ceased not from his en­terprise, but when he had by manifest proofes prooued him guiltie of horrible villanies, he caused him to be apprehen­ded at Rome and cast into Prison, who when he had en­tred as a Fox, and raigned as a Lyon, he died as a Dogge. The same Boniface in the yeere of our Lord one thousand thrée hundred, when there was great floking of people out of diuers Countries to Rome, because of the yéere of Iubi­ly, the first festiuall daye shewed himselfe to the people atti­red in his Bishoplike ornaments: and the next day flaun­ting The Pope vsurpeth both Swoords. it in his Princelike robes, commaunded a naked swoord to be borne before him, crying with a lowd voice, I am both Pope and Emperour, I haue both temporall and spirituall iurisdiction and dominion. And when as a fewe Cuspinianus in vita Alberti. daies after Albert being made Emperour by the Germain electours, required his confirmation of him: at first he re­fused it denying that an election made without his autho­ritie Abba [...] vrsper gensis in parali­ [...]omenis. ought to be of force, but yet a little while after he a­greede to the emperour vpon this condition, that he should with all spéed by force set vpon the Kingdome of Fraunce.

[Page 13] Innocentius the third did so boyle in rancour, against Annales Gallie [...]. Phillippe the Emperour, because hee had beene chosen a­gainst his will, that he often times saide, Either the Pope Marius in euse­bio. cap. shall take from Phillipe his crowne & Kingdome, or else he, the Apostolical ornament, and dignitie from the pope. Abbas vrsper­ge [...]sis. Clemens the sixt tould the Ambassa [...]rs, that hee wo [...]ld ne­ner pardon Lewis, unlesse hee first [...]rrendred his Empire, and yelded both him selfe, his sonnes and all that he had in­to his hands, and would promise that he would take none of them againe, without the Popes leaue and fauour. See for these thinges Plati­na. Marius. the Cronicles of Fraunce, and of the Empire.

Besides this they further charge them, that where as Constantine the first, was the first that held soorth his feete for the Emperour to kisse: Martine the first compel­led the Emperour Sigismund: Iohn the two and twentieth Crescentius the Consul of Rome, and Bennet the third, Emperours ex­communicated the Emperour to doe like wise. Neither, doe they say, that this is to bee passed ouer in silence, that Innocentius, the third excommunicated Otho the fourth, Gregorie the seuenth did the same to Henrie the fourth, Pascalis the se­cond to Henrie the first, Hadrian the fourth, and Alexander the third to Fridericke the first, Innocentius the third to Phillippe the sonne of Fridericke, Gregorie the ninth to Fridericke the second three time [...], Innocentius the fourth to Conradus the fourth, and that specially for this cause, All kings the Popes seruants Augstench. lib. 2. dedonat. Const. pag. 138. that they did not in al points satisfie the Popes lustes. And now moreouer, there is no King, no Kingdome, no Prince whom the Romish papacie hath no [...] challenged to bee her vassal, and tenant.

Sixtly the Gospellers accuse the Popes of treacherie, The sixte cause of insufficien­cie. and conspiracie, and proue both by most auncient, and also most weightie Histories, that the Popes in all ages haue wholly bent their might to this, that when they knewe The cuning practies of po­pes. that there was any debate growen betwene Princes, they might by certaine bréed-bates of theirs, helpe forwards and increase the quarrel, and might also bargaine with one [Page] of the s [...]des: that if they gotthe kingdome of y^t contrarie facti­on by their furtherance, they should then acknowledge the See of Rome for the author of so great a benefit, and paye her / an yearly rent. This legéerdemaine being once con­triued, presently the Prince of the contrarie side, was pro­claymed an Hereticke by the Pope, and his kingdome graunted to him that could first inuade it.

This matter will be more euident by examples. For although Lewis the twelfth king of Fraunce had giuen cer­taine Cities to Pope Iulius the secōd, yet not withstanding Arnobius Ferro. he not satisfied with the gift, vexed him with the terrible thunderbolts of excommunications, as a schismaticke and an Hereticke, and laide open his kingdom to the spoyle: But when he for sundry kinde of abominable vices, which Guilie [...]nus Bu­daeus de Asse. lib. 5. anon shall bee handled, by a counsell called at Pisum, but interrupted by him, and translated to Lions, was suspen­ded from his Popelike function, he so raged with furie, that spedily leuying an Armie, he hastned into Fraunce, and as The Pope [...]lin­geth away Pe­ters keyes, and draweth out Paules sworde. he ledde his hoaste out of the Citie, by the bridge of Ti­bris in his harnesse, he spake these wordes in the hearing of many thousand men, Sith Peters keyes stand vs in no stede, goe to, let vs drawe fourth Paules rustie sword: And there­withall casting Peters Keyes into the riuer of Tybris, and drawing his sworde out of his sheath, threatned all cruel­tie to the French men, with a mighty hacking and gnash­ing of his teeth together.

Neither is the example of Phillip the french King, much vnlike hereunto, who when he had recouered no smal part of his possessions out of the English mens handes: Inno­centius the third, first sent two ambassadours into France, which might there rayse Rebellion: and afterwards so in­censed the Emperour Otho the fourth, and Ferdinand Earle of flaunders, against the Frenchmen, that except with great stomacke and valure they had withstoode the Popes practizes, they had euen then lost their kingdome.

[Page 14] But what néede we olde examples, when fresh matters are in the mouthes of all men. For in the yeare one thou­sand The br [...]tish thunderbolt of Six [...]s the fi [...]th, against Henrie king of Fraunce, and Nauarre. fiue hundred, four score and fiue, Sixtus, the sifte bishop of Rome, sent out his brutish thunderbolts against Henrie Bourbon, king of Fraunce and Nauarre, and Henry Bour­bon Prince of Condie, & their heires and successors, whom he banneth as heretikes, and committeth their kingdomes to the spoile.

Neither is that matter close, or vnknowen, which fell out very lately: For the same Sixtus the fifth, in the yeare of our Lord one thousand, fiue hundred, fourscore and nine, The storie of the Spaniards viage into England. 10. Morellius in lide eccles ab Ab. Antichristo per eius excidiū liberand. The preparati­on of the Spa­nish flecte. did solemnlie geue vnto Philip king of Spain, the realm of England, hauing condemned it for heresie. The Spaniard had furnished such a Fléete, as might terrifie the Emperor of the Turkes himselfe, and the sauage Princes of Africa. For they had (besides vessels of cariage) one hundred and thirtie ships, whereof thréescore were of such [...]genes, that there scarce passe any in the Ocean, to match them: and whereof foure, are thought to haue gotten the victory at the Gulfe of Arta. There were in them of most choise Soul­diers, of Italians, Spaniards, and Germanes, to the num­ber of thrée and twentie thousand at the least, euen by the testimonie of the Spaniardes themselues: sixe thousande Bernardinus [...]endoza, Am­bassador of Spain with the French king. brasse péeces. Besides this so great an armie, the King of Spaine had in Flaunders, fourtie thousand choise footmen, and twelue thousand horsemen: the monthly charges of which armie, came to fiftéen hundred thousande crownes. But what did this so well stored a Fléete preuaile? what The successe of the Spanish viage. did this so great an hoast boote? Of these hundred and thirtie ships of warre, scarce thirtie went home againe, and those of the lesser sort: and of men of all sorts, scarce thrée thou­sand, and those scarce hauing life or soule.

Now if we please to alledge their church-rebellion, nnd conspiracie, out of the records of histories, it will be appa­rant The Popes chuse them­selues. how the popes haue béen together by y^e eares amongst [Page] themselues also for the Papall preeminence. Iohn the twentie and fourth when he was Ambassadour at Bono­nia with the armie, threatned the Cardinalles greatlie, Stella Venetus. except they should chuse such a Pope as might like him. And when as many had beene presented, and he would allowe none of them, beeing requested that hee would vouchsafe to signifie whom he would haue, giue me, saith he Saint Peters cloake, and I will giue it vnto him that shall be Pope: which beeing done, hee putting the cloake about his shoulders said, I am pope. Which although it offended the Cardinalles, yet they were forced to agree to it. In like manner Iohn the two and twentith also, when Plat. Lintpran dus Massaeus. Vspergensis. the election was referred to him, made him selfe pope.

Yea moreouer they say, that they can make euident proofe that sometimes there haue beene foure popes togi­ther, Three Popes togither. sometime thrée, sometime two. For Victor, Alex­ander the third, Calixtus the third, and Pascalis held the popedome altogither in the raigne of Fridericke Barba­rossa. And Benet the eight, Siluester the third, and Gre­gorie the fift, were popes at once, so long till at length the Emperour Henrie the third deposed them all. Likewise Gregorie the twelfth, Benet the thirtenth, and Alexander the fift, by their thunderboltes of excommunications chal­lenged to them the papacie, and let flye their thunderclaps of cursings and banninges togither.

Now how Stephanus the third stroue for the triple crowne with Constantine, Sergius the third, with Chri­stopher, Vrbanus the fift with Clement the 7. Eugenius the 4. with Clement the 8. and many moe, whom it were Two heades at once in Rome to tedious to rehearse, is made most euidēt out of their own stories. All which, whether they may not be rightly called by the name of conspiracie & rebellion, all men may iudge.

Seuēthlie the pores are said to be insufficient iudges The seuētenth cause of insuf­ficiēcie, name­ly Antichri­stianitie. in the cōtrouersies of Religion, bycause they are that An­tichrist, whō the holy Scriptures do witnes to be the mā of [Page 15] sinne, the sonne of perdition, setting himselfe against, and 2. Thes 2. The whole Chapter. Iohan. Apoc. 17. 1. Cor. 1. 6. 2. Cor. 6. Eph. 2. Thes. 4. The Pope pro­ued Antichrist. The criers proclaim before the Pope, Bow downe, 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 himselfe aboue all that is called God, sitting in the temple of God, and bearing himselfe as God: The whore that is drunken with the blood of the Saints, sitting vpon the Beast on seauen hilles, that committeth fornication with the Kings of the earth fighteth with the Lambe, and is ouercome by him, and whom the tenne hornes or Kinges shall at length forsake. For sith they challenge to them­selues greater honours then Christ, and the ciuill Maie­strates, and euen therein doo extoll themselues aboue God, sith they dispence against the Lawe of nature, and the commaundements of the Apostles, sith they exempt their dealings from the iudgement of any mortall man, sith they matche their decrées with Gods ordinaunces, sith they vsurpe vnto themselues power to translate, and esta­blishe Kingdomes, sith they intitle themselues the head, the husband, the cheefe 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 Saintes, & dwell in that Cittie situated on seauen hilles, which had domini­on ouer the kinges of the earth, & sith all things which were foretold concerning Antichrist, agrée to the Popes, neither shall there euer any other Antichrist come out of Babilon: by all these seuerall demonstrations, the Gospellers con­clude, that the Popes are the very Antichrists.

Eightlye and lastlye, the Gospellers will not admit the The eight cause of insuf­ficiencie: a heap of eight de testable vi­ccs. Popes for Iudges, as being whoremongers, tyrants, sorce­rers, Atheists, Murtherers, Traitors, Poisoners and Ba­stards, & that they proue euen out of those popish writers, whose woorkes, long before our time, being published at that very present when the things themselues were doone, are now extant in all Countries.

And first they proue, that most Popes haue béen Eaudes, Popes haue been whore­mongers and Buggerers, whorehunters, incestuous persons, & Buggerers. For Ser­gius the 3. was a continuall haunter both of other whores, [Page] and specially of that notorious whore Marozia, and begot Luitprandus Ti­cinencis. li. 3. cap. 12 de gest. Imperat. by this latter, Pope Iohn the eleuenth, by abominable for­nication. Iohn the 11. the Sonne of Lando the first, was promoted, as heire by the law of whoordom, to the Papacie, by Theodora the whorish mistres of Rome, so that often­times (I would spare chaste cares but that I would wil­lingly Petrus Pre­monstraten. & Platina. vse the precise woords of Luitprandus) she boyling in lust, would not only solicite him, but also enforce him to lye with her. John the 13. at a counsell before the Empe­rour Ticinens. lib. 2. cap. 13. Otto the first, was conuicted of many abhominations, among which his beastly lust was the chéefe, namely, that he had committed incest with two sisters: that he had made Luitprandus l. 6. Mantuau. his Lateran Pallace, a Stewes and brothel-house: that he had defiled Stephana his Fathers Minion, Rayneta a Wi­dowe, and Anna, and her Niece also. When he had beene proued guiltie of these villanies by the Emperour himself, he was indéed deposed, but the whores making a strong head of the Romain Nobilitie, restored him againe.

Alexander the 6. gaue leaue to Peter Mendoza the Car­dinall Valer volaterr. Hier Marius in Eusebio cap [...]. of Valentia, that he should vse his Bastard the Marquesse of Zaneten, in stéed of a prettie Minion. And what filthy whoredome this Pope himselfe vsed, is mani­fest by that Epitaph of his daughter Lucretia.

Ioan the 8. who was before called Gilbert, being begot with childe by a certain Cardinall in going a solemne pro­cession to the Church of Laterane, betweene the great Pil­lar, In Alphons. li. 3. Platina Functi­us. & Saint Clements Church, was deliuered of a man­childe before all the people, and there dyed of her trauaile: Whervpon Baptist Mantuan hath these verses.

[Page 16] And therfore as an other saith. Ianus Panno­ntus Episcopus quinqus Ecile­siensis tēpore 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.

Iulius the second is reported to haue committed buggrie with two noble yong men, whom Anne Queene of France had committed to the gouernement and educatiō of Robert the Cardinall of Nauata, & with many others. Innocentius the 3. was such a filthy beast, that he did not for beare y^e Car­dinals thēselues: whose buggry also Iohn de Casa a Floren­tine, Archbishop of Beneuentū, imitating (for feare of whose crueltie Francis Spire denying the trueth, dyed in horrible desperatiō) this man I say, writ a Poeme in Italian verse in the commendation of buggrie, which he calleth a heauen­lie exercise, and saith, that he was maruailouslie delighted there with, and that he vsed no other loue-recreation.

Sixtus the fourth, set vp a stewes at Rome, and appoin­ted Iohannes Riui­us, Johānes Ra­sis. Baptist Māt. l. b. 4. Alphonsi: Volater in decla­rat ad Lou. it for both kindes of harlots, as well boyes, as queanes, and graunted free vse of buggrie to the Cardinall of Saint Lucie for the three hoater monethes of the yeare, adding the clause, Let him haue his suite. Iohn the twentith foure, for buggerie, fornications, and such other his abominable vices, being deposed from his Popedome at the Counsell of Constance, was kept in prison three yeares at Heydelberge. Clement the eight was accused in a Treatise vpon the ar­ticles of the maisters of Paris, that he was a Bastard, a poysoner, a buggerer, a whoremonger, and a worker of all mischiefe. Paulus the third gaue Iulia Farnesia, one of his si­sters, Valer. Anselmus. Vergerius. Agripa. to Alexander the sixt, to'de defiled, that he might be made the Cardinall of Hostia: and poysoned the other si­ster, which himselfe haunted, bycause hee sawe that she loued others better then him. The same man commit­ted [Page] incest with his daughter Constantia, and his Neece Laura Farnesia, and had fourtie and fiue thousand Marius. Eusebius capit. Paulus Verger. whores set downe in his note-booke, that he might haue a monthly tribute for their fornications. There might many moore examples of filthinesse be alleaged, but that it is to bee feared least the eares of the Godly, and honest-minded should be offended with such detestable abominations.

It followeth therefore to bee proued, that the Popes The admirable crueltie of the Popes. Luitprandus. in his whole sixt booke. P [...]at. & Val. Ansel. Stella. Granzius. Vice­lius. V [...]le. Ansel. Vo­ [...]. Marul. haue beene outragious Tyraunts. Iohn the thirtenth, be­reaued some of his Cardinals of their eyes, some of their tongues, some of their handes, some of their noses, and some of their préeuities. Boniface the seuenth tooke Iohn the fiftéenth by treachery, plucked out his eyes, & shutting him vp in prison, famished him to death, and so gotte the Popedome. Vrbanus the sixt ordayning new Cardinals, cast seuen of the olde in pryson, and putting fiue of them into a sacke, drowned them in the water. Innocentius the eight, sent by collusion and secret agréement, the Citizens of Rome that exhorted him to peace, vnto his Nephewe Lewis at the hospitall of the holy Ghost, who presently slewe two of them and tumbled them out at the windowe, saying, that there was no way but this to end schismes.

Sergius the third, caused the body of Formosus, 8. yeares after his buriall, to be taken out of the graue againe, and Luitprand. lib. 3. cap. 12. being placed in the Papal Throne, to haue the head strokē of, and the thrée fingers that were left, (for two were cut away before by Stephen the first) to be cutte of, and toge­ther with these, the whole body to bee cast into the riuer of Tybris. O monstrous out-rage and furie.

Thirdly they proue that the Popes were Coniurours, The popes Ma­gicians. Hier. Mar. in Euseb. Val. Pan. [...]ing. or practicers of magicke. For Alexander the sixt made a bargaine with the Deuill, that bee might haue the Pope­dome. Paule the third, was a chéefe doctour amongst the Sorcerers or necromancers. Bennet the ninth in certaine woodes vsed to call vpon certaine wicked spirits by necro­mancie, [Page 17] and by his magicall practises brought women to his bed. Iohn the thirtéenth called vpon the deuils for good Benno Card. The Popes, Atheists. Vitae Pontificum Exempla Hul­drici, & August. Pet. Pre, Ben. Card. luck, when he plaide at dice, and vsed to drinke to them.

Fourthly, it is proued that the Popes haue béene pro­fane, and irreligious. For Leo the tenth, when vppon a time Peter Bembus alleadged a certaine matter out of the Gospell, answered; what good that fable of Christ hath done to vs, and our order, all the worlde knoweth well inough.

Nicolaus the first saide, that it was more honest for a man to kéepe manie whoores secretely, then to liue openlie in the knowledge of men, with one wife. Siluester the second, while he was saying masse, being, at the noise of de­uils, sodenly taken with an ague, and vnderstanding that he must now performe his promise to the deuill, at the very pangs of death, requested that his hands, tongue, and pri­uities Benno Cardina­lis. might be cut of. Gregory the seuenth, at his very last gaspe, calling a Cardinall vnto him, pronounced himselfe damned, because he had bredde bate and dissention betwéen many people, and had vniustly persecuted the Emperour Pant. Paul. Verger. Henrie. Iulius the thirde, because his Phisicion forbade him porke, brake out into this blasphemie; In despight of God. The same Iulius, because a cold peacock was eaten, which he had cōmaunded to be kept, fiercely raging, belched foorth horrible blasphemie against God. And when one Vergerius. of the Cardinalles that sate at the table, said, Let not your Holines be so much offended for so small a matter: The Pope answered, if God were so angrie for one apple, that he droue our first parents out of paradise therefore, is it not lawfull for me, that am his vicar, to be angrie for a peacock, which is far better then an apple? The Popes murtherers. Mat. Patis. Huld. Hutten. Grebel. Gil. Du­chinius. Eras. Colet.

The fifth crime of most cruell murther remayneth to be proued. Iulius the second, within seuen yeares space, cau­sed aboue two hundred thousande Christians to be slaine. Gregorie the ninth, commanded the Emperors Ambassa­dours, [Page] who brought him word of the recouerie of Ierusalē, to be killed, against the law of Nations. Clemens y^e fourth, commanded Conradinus, the king of Scicils sonne, to be o­penly See the Acts of the ma [...]s of England, Fraunce, Ger­manie, &c. beheaded, without any right, or reason. Now what néedeth it to rehearce the infinite thousands of men, whom the Popes haue (for religions sake) with most cruell kinde of torments put to death in all countreis of the world.

Sixtly, they doe by a fewe examples proue, that y^e Popes The Popes, traitors, or be­trayers. See in the sto­ries how the Emperour was taken, and let goe againe, by the Souldan. Nauclerus. Bernus. haue béene traitors: for it would fill vp a whole volume, to repeate all. Friderick the Emperour, at the generall as­semblie of the States at Norimberge, complained openlie before the Princes of the Empire, of the treacherie of Alex­ander the thirde, and read his traiterous letter, which he had sent to the Souldan, the Emperor of the Turkes. Gre­gorie the second forbade, that the accustomed tribute should be paid to the Emperour Leo. Alexander the sixt did sende to the Turkes for helpe against the Frenchmen. Gregorie the ninth requested the Souldane, Emperour of y^e Turkes, that he should not surrēder the holy land, nay, that he should doe his endeuour to kill the Emperour.

The seuenth crime, of poysoning, commeth now to bée proued. For Paul the third made away his mother, and his 7. The Popes, poysoners. Vergerius & Agrippa. Néece, by poyson, that the whole inheritance of the Farnesij might fall to him. Alexander the sixt, did most Turkishlie, against the law of Nations, destroy, by poison, the brother of Gemenus Baiazetes, the Emperor of the Turks, who was indéede taken, but redéemed againe by the Turke, for two hundred thousand crownes of golde. The same man also, Contarenus, Vergerius, and such others. while he purposed to poyson certaine Cardinalles, and the Cup-bearers, by geuing him of the wrong Uessell, had also reached him poison, he died together with the senators and Cardinalles. Innocentius the fourth, caused poyson to be geuen to the Emperour in the hoast or sacramental bread, by a Masse-Priest. Petrus de vine­is. li. 6. Epist.

[Page 18] Eighthlie they say they bee Bastardes. For Mar­tine The popes ba­stardes and whores chil­dren. the second, was the sonne of Palumbus a coniuring Priest, by a queane: Iohn the eleuenth, was the sonne of Lando the first, by an harlot: Sergius the third, begat Iohn the twelfth by Marozia that notorious whore: Iohn the twelfth had Iohn the fourtéenth by a strumpet: Leo a Priest begat Iohn the sixteenth: Gregorie a Bishoppe, begat Benet the eight, and Iohn the two and twentith: Laurence an Archpriest begat Siluester the third: Robert a Moncke begat Hadrian the fourth: Gregorie the twelfth begat Eugenius the fourth: Leo the tenth, begat Cle­ment the eighth: Innocentius the third, begat Grego­rie the ninth, and Innocētius the fourth begat Hadrian the fifth, by filthie fornications.

And should almightie God haue left such horrible Sigebertus & Vincentius. Monsters sent of God for the abominations of the Popes. villanies vnpunished? Nay surelie, the Gospellers al­ledge both straunge monsters, and speciall punishments, whereby the Lord declared, that these monstruous abomi­nations of the Popes did gréeuouslie displease him. For as for the first, namelie monsters: in the dayes of Benet the third, at Ments, a deuill hidden vnder a priestes cappe while hee was sprincling holie water, accused him in the hearing of manie men, that hee the night before had layen with the Deputies daughter. In the dayes of Paule the 1. according to the prophesie of the holie Ghost, starres were séene to fall frō heauen. While Iohn the twelfth held Petrus Prae­monstrat. y^e See, there sprong vp a well of bloud issuing forth in great aboundance. When Sergius the fourth dyed, a certaine Benno Card. well was turned into bloud. Benet the 9. was stifled by a deuill, to whō he had giuē himselfe in his life time, in whose Abbas Vsper. dayes there were seene great beames burning in the skie. Under Paschalis, both many other straunge things fell out, and also bloud dropped out of loaues of bread at Spira. In the tyme of Lucius the third, which allowed seruice sayd by [Page] those that kept whores, there was a mightie earth-quake, which destroyed an hūdred famous Cities in Asia, and fiue and twentie thousand men in Sicilia.

In the yeare of our Lord one thousād two hundred twē ­tie Mattheus Pari­sius. and foure, in the which the Dominican Friers passed o­uer into Englād out of Italie, there arose great tempestes, which ouerturned churches, houses, and trées, and there fell haylestones as bigge as egges. In the dayes of Vrbane the 1260 fourth, who at the motiō of a certaine woman ordained the feast of Corpus Christi, there appeared a mightie Comet for thrée monethes space, which the verie same night that Vrbane dyed in, vanished away and was séene no more. Nicolaus the third, begat of his concubine a child that had 135 Joannes Nouio­magus in illust. Batauiae. hayres and nayles like a beare. While Iohn the foure and twentith assembling a Councell at Rome, went about to crowne Sigismund king of Hungary, Emperour, and af­ter Masse of the holie Ghost, was set in his throne, vpon a sodeine an ouglie owle, settled vpon a beame of the church, ouer against him, and staring vpon the pope with his eyes, kept a howling there, vntill the pope breaking vp the Coū ­cell, arose, and went his way. And at the next sitting, when as the Owle flying thither againe and schriching, could bée driuen away neither with crying, nor flinging of cudgels, the Councell was fayne to bée dismissed without doing of any thing. On the day that Leo the tenth made thirty Car­dinals, 1517 a mightie tempest of lightning and thunder arose, so that a thunder-bolt smoate the Chappell where the cere­monies of their ordination had béen solemnized, and stroke the picture of the babe Christ out of our Ladyes lappe, and the keyes out of Peters hands.

There were many other miracles also, if we listed to re­hearse The miracu­lous punish­ments, where­by God hath shewed his de­testatiō of the Popes villa­nies. See for these thinges the liues of the Popes in the authours a­boue mentio­ned. thē: but it is better that we alledge som of those pu­nishmēts that haue light vpōso detestable villanies. Silue­strius Campanus was banished by Theodora the whorish [Page 19] Ladie of Rome. Constantine the 2. beeing depriued both of his eyes and of the Popedome at a Councell, was thrust into an Abbay. Hadrian the third, flying from Rome in a cookes apparell, came to Uenice, where lurking in an Ab­bay, hee was made ouer-séer of a garden. Hadrian the fourth, beeing choakt with a flye that flewe into his mouth, gaue vp the Ghost. Iohn the two and twentith beeing cru­shed with the fall of his feasting chāber, dyed. Iohn the 11. being taken by Guies souldiers, 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 carkase of Boniface the seuenth, who dyed sodenlie, ha­uing a rope tyed to his féete, was stabbed through with iauelins, dragged a long through the stréetes, and buried in the ordinarie and simple manner. Lucius the second, while hee went about to enter vpon the Capitole beeing full of Senatours, was so pelted with stones, that he dyed shortlie after those blowes. When Innocentius the fourth had vniustlie condemned Robert Bishop of Lincolne, & the said Rob. had cited him to answere before the iudge Christ: there was a voyce heard in the Popes Courte, crying, Come thou wretch to Gods Iugdement. Wherefore the next day hee was found dead and blacke in his bedde, as if he had dyed of beating with clubbes. Nicholaus the third, was taken with a palsie, and dyed thereof. Benet the ninth, dyed of poyson giuen him in a figge by an Abbatisse. Pau­lus the second, hauing beene verie iocond at supper, dyed straite of a palsie.

Leo the tenth, gaue vp the Ghost as hee was merrie, and laughing in the myds of his cuppes. Clemens the eighth conspiryng with Francis kyng of Fraunce against Charles the fift, when Rome was taken by the Captaines of the sayd Charles, was by them apprehended and most spitefullie handled, but afterwardes beeing agayne resto­red [Page] to his former place, at the length in the yéere one thou­sand fiue hundred thirtie and foure, was stifled with the smoake of Torches, togither with other Cardinals.

These therefore are the causes wherfore the Gospellers The definitiue and summarie causes of re­iecting the Popes. Distinct 40. Canon. li. Papa. refuse to admit the Popes for Iudges.

For first, they say that it is against the lawes of God and man, that the Popes should be both parties and Iud­ges. For euen by the common iudgement of the Canonists the Pope is not sufficient iudge, no although he were guil­tie of the crime of heresie only, but must be iudged by o­thers.

But héereunto, they say, they haue ioyned all these so many horrible and abhominable vices, whereof although they had not as yet béene condemned, but only charged with them, yet they might not only not be Iudges, but also not so much as accuse the meanest man that is, of any crime, vn­till L. Item si v [...] 17. §. vlt. they had suffictentlye cléered themselues of all those faultes.

Finally, sith it is manifest that this is the Law of al nati­ons, that in consultation of hard matters, sentence should be giuen according to y^e iudgement of the greater parte (especi­ally when the greater parte is estéemed and measured not only by the number of persons, but also according to the de­grée and proportion of the whole state) and the Kingdomes before mencioned, which haue condemned the Popes, doo easily make two of the thrée partes of Christendome: they say very iustly, that they may refuse the Popes. Wherfore either let them first cléere themselues of those most hainous accusations, or if they cannot so doo, let them not thrust in themselues, for iudges of the controuersies of the Churche. For otherwise the Gospellers say, that they will make the Popes that answere, which long since Pope Iohn the 23. receiued from the Grecians, vnto whom when he had writ­ten that he alone was the head of the Church and Christs Uickar, they replyed thus bréefely.

[Page 20] We doe throughly beleue thy power to be soueraigne ouer thy Subiects: Thy great pride we cannot brook, thy vnsatiable greedines we are not able to satisfie: The De­uill Why the counsels are reiec­ted as iudges in religion, and how farre foorth they are not refu­sed. The first cause. be with thee, because God is with vs.

It remaineth that the gospellers shewe why, and how far foorth they acknowledge not the councels for iudges. And they say that they do this, moued thereunto with most waightie causes. For first, there haue béene many councels which haue wonderfully erred, not onely in manners, but also in poynts of doctrine. And thereof it came, that not a­fewe times prouinciall councels were amended by gene­rall councels, and contrarie wise, Generall councels cor­rected by national councels. Moreouer, euen the best coun­cels The second cause. that haue béene, haue not handled all the articles of the faith, but onlye a few controuersies, which specially were tossed & beaten in their daies. Besides this, it is manifest The third cause. out of stories, that euen in those goldē times, such was part­lye the pride, partlye the wilynesse, partlye the ignorance, and partly the wickednes of some Bishops, that not the spi­rit of God, but the spirite of discord, may séeme to haue béen president in their councels.

Finallye we read that in these last times such councels The fourth cause. haue been held, wherin wicked opinions, and either vnpro­fitable, or hurtfull ceremonies haue béen brought in, establi­shed not by reasons, or authoritie of the woord of God, but by force & armes. The which things, least any man might say, to be spoken slaunderously and falsely, it may be shew­ed by a breefe bedroule of the councels. For if a man shall peruse the stories of olde times, he shal finde this to be most true, that euen as according to the old tradition of the house os Elias, the whole time of the vistble world is deuided by The tradition of the house of Elias. two thousands. (For there shall be sixe thousand yeeres and then the burning of all thinges, two thousand voide, two thousand vnder the Lawe, two thousand the daies of [Page] Messias, and for our sins which are manye and great, there shall be wanting, the yeeres that shall be wanting) So likewise is the time of Messias deuided into thrée Circuits Three circles or diuisions of time in the new Testa­ment. The Church like to the Moone. Apoc. 12. The circle of the first two hundred yeres Acts. 1. 6. 15. The foure se­uerall counsels The councel of Nice. 328. Of Constanti­nople. 385. Of Ephesus 435. Of Chalcedon 455. or portions, within the which also almost all Kingdomes do féel an alteration. Within these thrée circles, the true re­ligion and Catholick Church is found to weare and waxe like to the Moone. For, for the space of fiue hundreth yéeres after Christ, although there fell out great contentions a­bout the Sonne of God, and other weightie matters, by E­bion, Cerinthus and others, yet did the trueth preuaile, and for the space of whole fiue hundred yéeres, the Church, flourished and continued, as it were, at the full moone. For within this compasse there fel the four first Sinodes or as­semblies of the Apostles, and afterwards the foure generall councelles. Wherof the first being called togither by Con­stantine the great, condemned Arius. The second helde at Constantinople assembled by Theodosius, confuted the Macedonians. The thirde kept at Ephesus, summoned by Theodosius the second, the Sonne of Archadius, con­demned Nestorius. The fourth celebrated at Chalcedon, commaunded by Martianus, condemned Eutiches. The créedes of these foure generall councels, as expositions of the faith, the reformed Church dooth willingly imbrace. For they are grounded vpon the foundation of the holye The second circle of fiue hundred yeeres. Scriptures themselues. But in the fiue hundred yéers next following, errour did so wrastle with trueth, that assoone as men had once stepped somewhat aside from the path of the Scriptures, by and by many buddes of false opinions and hurtful ceremonies sprung vp, and grew more and more.

For in the first general councell held at Constantinople, assembled by the Emperour Iustinian, they were confu­ted, that said that the body of Christ was incorruptible. In the sixt, which Constantine the first, surnamed Barbatus, called together in the same place, the Monothelites were condemned. But the councels that afterwardes followed, [Page 21] almost all of them decréee matters, either childish, or else flat contrarie to the word of God. For in the seuenth gene­ral 788 councel, which at the commaundement of the Empresse was adiourned from Constantinople to Nice, it was decre­ed, not by the word of God, but by mayne force of an armie leuied out of Thracia, that images should be honoured, and worshipped. And in they eighth general councel, which when Basilius was Emperour, was assembled at Con­stantinople, 869 when Adrian Bishoppe of Rome had sent his deputies or Leuetenants thither, and commaunded that the Church of Rome should be the head of other Churches, and that the common people should be debard from all choise of their ministers: there grew an inward grudge betwéene the Latin and Gréeke Churches for the supremacie, which continueth euen vntill this day. But in the other fiue hun­dred The third cir­cle of fiue hun­dred yeares, yeares that remayne, there followed such councells, wherein we see almoste no good thing, but all wicked and fonde thinges rather, established.

At the councell of Ments (for let me, out of each of these 1049 hundreds, picke and cull foorth one sinod a péece, for the ma­nifesting of the matter) whereat both the Pope, and the Emperour were present, with an hundred and thirtie Bishops, there was consultatiō for the forbidding of priests marriage.

In the councel held at Brixia, which was called by the Emperour Henry, Gregorie the seuenth for his villanies 1080 before mentioned, was deposed. In the councell of Papia, 1160 when the Emperour Fridericke would haue refourmed the election of the Popes, there arose a schisme of twentie yeares continuance, which lasted till the Pope had troad vpon the Emperours necke at Uenice.

In the councell of Lions, Innocentius the fourth made 1243 an act against the Emperour Henrie the second, and autho­rized the Cardinals to were red Caps, and ride on horses. At the counsel of Uienna in France. Clemens the first did 1311 [Page] solemnly publish his Clementine constitutions, which al­though at his death he had cōmaunded to be burned, as those wherein he knewe there were many snares and errours, yet Iohn the two and twentieth, his successour, did againe confirme and rati [...]e them. Sigismund the Emperour cal­led a generall councell, at Constance, wherein Iohn the 1414 thrée and twentieth was deposed. There were mooreouer burned at it, contrarie to solemne promise, Iohn Hus, and The death of Iohn Hus and Ierom of Prage. Ierome of Prage, because they held the opiniō of Iohn wick­liefe the Englishman, who taught both many other pointes agréeable to the word of God, and also that the Lordes sup­per should be ministred whole, without the dreame of con­substantiation.

There was a councel assembled at Basil when the same 1431 Sigismund was Emperour, wherein it was decréed, that the Popes ought to be subiect to the councels. Which whē it disliked Eugenius, hee remoued the councell, first to Bono­nia, and then to Ferraria, and from thence to Florence, whereas, although Iohn Palaeologus the Emperour of the Grecians, vpon hope of succour against the Turkes, and the Russians also, did promise obedience to y^e Sée of Rome, yet notwithstanding afterwards when they were returned whome, & the rest for good causes would not agrée to them, there could be no peace concluded with the Pope.

At length also Iulius the second called a councel at La­terane, 1511 and Paule the third at Trent: in the which because they procéeded not according to the rules prescribed in the 1552 worde of God, therefore the Gospellers affirme that they are not bound to their decrées. By all which it appeareth what manner of councels haue béene kept in these later hundred yeares. For as for the contrarietie of councels. it Many contra­rietes of coun­cels is the easiest matter of a thousand to shew it. For the coun­cel of Chalcedon condemned Eutiches, the councel of Ephe­sus alowed him: the counsel of Nice condemned Arrius, the councel of Sardice, Smirna, and Millan, defended him.

[Page 22] The Councel of Africa, whereof Cyprian was mode­rator, Dist. 32. Can. praeter Ho. Dist. 4. de consec. Can. Non lic [...]t. decréed, that those which had béene baptized by Here­tikes, should be baptized anew: the Councell of Carthage forbade it. The Councell of Ephesus, celebrated when Ce­lestinus was Pope, allowed men to communicate both kindes in the Sacrament: the Councell of Constance, vn­der Iohn the thrée and twentie, and of Laterane, vnder Innocentius the thirde, did forbid it. The Councel of Cha­lons confirmeth sacrifice for the dead, the Councell of Car­thage forbiddeth it. The Councel of Anchira, Nice, Gran­gren, Dist. 17. de cons [...]. Can. Toledo, and Illiberis, allowe the mariage of Mini­sters, the Councell of Neocesaria, Chalcedon Agatha, and sundrie others, forbidde it. The Councell of Toledoe per­mitteth Concubines, the thirde Councell of Carthage, and the Councell of Basill, vnder Eugenius the fourth, con­demne them. The Councell held by Alexander, forbiddeth Dist. 30. ca. [...] quis. men to heare the masse of a priest, that kéepeth a concubine, but the Councell kept vnder Lucius the third, tollerateth it. The Councell of Gangrene condemneth those that thrust [...] newe ordinances vppon the people, the sixth Councell of Constantinople alloweth it. The Councell of Toledoe, in Dist. 34. the eleuenth Cannon, forbiddeth Images, the sixth Coun­cell of Constantinople, and many others, confirme and approue them.

What needes more wordes? The Councell of A­frica disalloweth the Popes supremacie, the sixth Coun­cell of Chalcedon, and diuers moe, allowe it. The Coun­cell vnder Gelasius made a decree against Transubstantia­tion, Dist. 3. Can. ve­nerabiles. the Councell of Florence, vnder Victor the seconde, and of Laterane, vnder Innocentius the thirde, esta­blish it.

Beholde the authoritie of Councels, behold their agrée­ment. And these are the reasons why the Gospellers will not simply admitte the Councels for Iudges, in the contro­uersies [Page] of Religion; but as sworne witnesses, and that too so farre foorth onelie, as their depositions shall agrée with the déede of the will, and the meaning of the will maker, whiche is the Lord God. Wherefore Augustine doth verie well aduise that in controuersies of the Churche The wordes of Augustine. Lib. 2. cont. don. de Bap. cap. 3. lib. 13. cont. Alex. Arri. 14. lib. cōt. Mist. Eccle. con. Don. cap. Civil. ad Regi nas defide. Hie­ron. in Ier. cap. 9. Ambro. in 1. Cor. 4. Gregor. Mag. Decret Dist. 15. The fathers cā not be iudges of Religion. 1. wee followe not the authoritie of the Councell, either of Nice or of Ariminum, as a guide, sith wee are not bounde thereunto, but that rather matter may bee com­pared with matter, cause with cause, and reason with reason by the authoritie of the Scriptures. For more credite is to bee giuen to a man of the common sorte, that speaketh the trueth accordyng to the Scriptures, then to a generall Councell, that bringeth a lye against the Scriptures.

There remaineth the third kynde of Iudges, name­lie, the auncient Fathers. But the Gospellers say, they can not absolutelie admitte these neither, for Iudges. For first they say that there are verie fewe that are verie aun­cient, which notwithstanding haue also most plainlie de­clared, that they may erre. And againe they alledge that the 2. age after ensuing, was so generally ouertaken, and strong­lie possest with a false persuasion and opinion concerning prayer to the dead, building of Churches, superstitious ce­lebrating the memoriall of martyrs, allegoricall and misti­call exposition of the Scriptures, single life, moncherie, and a multitude of ceremonies, that many Bishops partlie of ignoraunce partlie of couetousnesse, partlie of vayne glo­rie, and finallie partlie of méere wickednesse, were so farre from stopping and repressing, that they rather coun­tenaunced and supported all these errours. This might be proued by many examples, but a fewe will serue for the clearing of the matter.

The godly imbrace Tertulliā so farre forth, as out of the The errours, and imperfe­ctions of the Fathers. Tertullian. written word of God he confuted Marcion, and Praxeas, [Page 23] who denied both the Godhead and manhoode of Christ. But in that hee maintaineth the errours of the Millena­ries, and condemneth second mariages, therein they iudge that he / erreth. Cyprian was of sound iudgement in the do­ctrine Cyprian. of the holie Trinitie, of the Baptisme of infants, and vse of the Lordes Supper: but he erreth in this, that he de­créed, that those which had bene Baptised by heretickes, should bee Baptiséd agayne, and did too ouerlashinglie ex­toll virgiuitie, and sette-penaunce. Basill iudged aright Basille. of the Trinitie, of repentaunce, and iustification but here­in hee is not without fault, that hee first set vp societies of Monckes, which are now thought to haue growen too farre out of kinde from their first institution. Gregorie Nazi­anzene Gregorie Nazi­anzene. writ many thinges well, but hee was ouershotte in this that hee seemeth to hold prayer to Saintes. Chri­sostome Chrisostome. handled manie matters excéeding well, but when hee stretcheth his eloquencie to extoll vowed Pil­grimages, and prayer for the dead, hee is iudged to erre. Ambrose writ not a fewe things verie religiouslie of the Ambrose. Trinitie, and of the doctrine of iustification: but the refor­med Church doth reiect those counterfeit and forged bookes, which go abroad vnder his name. Ierome did very good ser­uice Jerome. to the Church, when he disputeth, that our regenation is not wrought by the strēgth of our frée will: but not with­stāding in the meane while, he erreth most grossely & shame­fully in this, that he so disprayseth mariage, that hee calleth her a whore, which marieth the second time. Augustine the Augustine. most sincere of all the old fathers, deserueth very wel of the Church, while he confuteth the Arriās, Manicheis, Dona­tists & Pelagiās by the word of God: but whereas he stag­gereth about Purgatory & vowes, therein he is thought not to haue takē counsell with y^e word of God. Gregory iudgeth Gregorie. rightly whē he said, he was Antichrist, that sought to be cal­led Vniuersal Bishop, but he erreth very fearefully, while he [Page] pulleth asunder the lawfull mariages of the Ministers of Gods word, when he saith, it is vnlawfull to renounce a so­litarie life, and while hee is induced by night apparitious and visions, to allowe of doctrines contrarie to thé word of God.

And now howe should the Gospellers absolutelie The testimo­nies of the fa­thers make a­gainst the Pa­pistes. Ambrose lib. 1. de Abraham. cap. 9. admitte the fathers for iudges: when as the playntiefes them selues doe not allowe and obserue all their say­inges.

Ambrose saith, that when we haue performed the due­tie of common ciuilitie towardes the dead, in burying them, we should then let them alone.

Gelasius saith, that the substaunce of bread and wine in the Sacrament doth so remaine and not ceasse, as there re­maineth Gelasius in con­cilio Rom. in Christ the Lord, the nature of man ioyned to the diuine nature.

Augustine saith, that it is rashnesse, without plaine and August. lib. 2. peccat. merit. cap. vlt. manifest testimonies of the Scriptures to determine on ei­ther side, matters of Rellgion that are doubtfull.

Calixtus deliuered the Sacrament to the whole church, Calixtus dist. 2. d [...] consecrat. kept backe 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. denyed the bloud of their Lord, for the confessing of whom, they were commaunded to shed their owne bloud.

Apollo, amongest other herestes, obrayded Montanus Apollo Eccl. hist. [...]. 5. cap. 12. with this, that he was the first, that had prescribed the peo­ple, lawes of fasting.

Paphnutius denied that y^e Ministers of the church were Paphnutius Trip. hist. lib. 2. cap. 14. to be forbidden mariage. And auouched that the mutuall performance of mariage dueties betwéene man and wife, was chastitie.

Cyprian sayd that onely Christ was to bee heard, of whom it was said, heare him, and that it was not to be re­regarded Cyprian lib. 2. Epist. 2. [Page 24] what others before vs haue either saide or doone: but what Christ (who was before all) hath commaun­ded.

Augustine stoutly maintaineth, that the Church ought Augustine. Contra Cresco: Gnam. cap. 2. not to prefer her selfe before Christ, because he alwaies iudgeth truely, but the Iudges of the Church, as being men, are oftentimes mistaken.

Ambrose saide, that holy things néeded not golde, nei­ther Ambros. Lib. 2. de off. cijs. cap. 28. were those things acceptable by meanes of gold, which wree not bought with golde.

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 therfore he néeded not cuppes or bowles.

Spiridion saide, that he did therefore fréelye eate fleshe, on that day wherin others did abstaine, because he was a Christian.

Augustine saide, that it was not lawfull for Monkes to Augustine. De oper. Mona­chorum. cdp 17. liue at other mens cost, although they were dayly occupied in meditations, praiers, and studies.

Epiphanius said, that it was a horrible abhomination, to Epiphanius. In his Epistle translated by Ierom. sée the Image either of Christ, or any other, painted in the Churches of Christians.

These and other such bounds of the auncient Fathers, sith the Sée of Rome her selfe hath ouer [...]strided: by what right she maye enioyne others to keepe that, which she her selfe neglecteth to doo, all men may easily iudge.

Sith therfore, neither the Popes, neither the councels, nor the Fathers can end this dissention, is there any at last I pray you, vnto whose iudgement we must stand. Are they That traditi­ons cannot be Iudges 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 vnderstand ceremonies, or doctrines: and as for ceremonies, although they be aunti­ent, yet if they be either hurtfull or néedlesse, and superflu­ous, or repugnant to the woord of God, or haue been abro­gated at a certain time, they are not to be suffered. For the Lord giueth expresse commaundement that men woorship [Page] him not with doctrines deuised by mens braines: and as for the traditions that are doctrinall, they must either containe in them, the written word of God it selfe, Créedes, and ex­positions, 2. Cor. 3 12. 1. Cor. 4. gathered by necessary collection out of the foun­dations of the scriptures, against Heretickes, or else those things which either directly or indirectly, are either put to, or taken from the word of God. If you meane the former, who will not receyue such traditions?

If the later, who may not without any breach of God­lines, reiect them? And how much Traditions doe auaile to appease and ceasse the contentions of the Church, olde Stories doe plainly shew.

For when as in the most auncient times, there arose a sturre in the Church concerning the feast of Easter, with so great a doo, 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 Booke. But when each side alleadged that they kepte the feaste of Easter on that time which was appointed by tradition of the Apo­stles: the matter grew to this passe in the end, that there was a flat fréedome for the Church, in all such manner of Iren. epist. ad Vi­ctorem Episc. Rom. matters, vntill tiranny preuailed.

Loe what force traditions haue to determine the contro­uersies of Religion.

Will miracles then make manifest which is the better cause, or the Catholick church? Why, the vse 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 haue already confirmed with miracles and wonders.

Againe we doe not reade that all those that restored, and as it were reformed Religion, were famous for their my­racles: In the which number Iohn Baptist, Asaph, Ethan, Iedithun, Heman, Core, and other Prophets, are to be reckonned. Moreouer, except the gift of miracles be lefte to the wise disposition of God, they cannot confirme any doc­trine. [Page 25] 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 ciuit. Dai. 22. cap. 8. Chrysost. 33. in Matth. very litle, further the obstinate Iewes to faith, and Godly. nesse.

Finally how could miracles be necessarie signes of true Religion, of themselues, when as it is manifest that Anti­christ and false Prophets shall excell with many miracles? wherefore those miracle-mongers ought themselues to be taken for miracles and wounders, who when the date, and vse of miracles is past, doe yet require miracles: al­though the true doctrine is not euen at this day altogether destitude of great miracles.

What then can the perpetuall and continuall successi­on That the suc­cession of Popes cannot be iudge of re­ligion. of the Bishops of Rome serue to discerne betwéene 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 ioyned with the succession of the Prophets, and Apostles doctrine, it is manifest doublesse, that the weight thereof is not small.

For in this sense the Fathers did alleage succession a­gainst In orat. Maxim. Cynicum. the Hereticks. For he that professeth the same doc­trine (saith Nezianzen) is partaker of the same chaire also: but hee that holdeth a contrarie doctrine, ought not to bee counted a Successour: and truely this later hath the name in déede, but that former hath the trueth of succession. Ex­cept perhaps a man call it succession in that sence, that we In orat. de H­thanas. say sicknesse succéedeth health: light darknesse: a storme fayre weather, madnesse reason: dregges wine: and in a word, Nero Augustus: or Cambyses, Cyrus. Sith therfore the succession of the Prophets and Apostles doctrine was broken off long agoe in the popish Church: surely the or­dinarie Thus far reach the words of Natianzens. continuance of Pope after Pope is of no force to shew which is the true religion. But it may be, they will demaund of the Gospellers, the time and person, wherein the succession of doctrine was altered.

[Page] Unto this the Gospellers answere, that the Popes of When the suc­cession of doc­trine was alte­red in the po­pish Church. The first rowe of Popes. Rome are to be distinguished into thrée especiall rankes or companies. For they deny not that from Linus to Milchia­des, there were one and thirtie true Pastours of them in number, who laboured in the Lords haruest euen vnto mar­tirdome, and therefore may well be called Starres in the right hand of Christ. But from Sluester the first, vnto Sa­binianus Apoc. 1. The second order of popes Thuscus, there were thrée and thirtie mytired Bishops, who although they were not the woorst, yet by traditions and constitutions, they prepared a seate for the great Antichrist. All the rest, euen vnto this present Pope, The third rank of Popes. The fourth company. Apoc. 13. The fifth com­pany. Apoc. 27. The sixt com­pany. Apoc. 20. they call Antichrists: yet so, that nine and thirtie of them, from Boniface the third and fourth, vnto Leo the fourth, are reckoned to be in the Kingdome of the great beast: one and thirtie of them, from Iohn the eight to Iohn the eightéenth, are numbred in the Kingdome of the great whore: nine and thirtie of them, vntill the time of Celestine the fourth, be­long to the Kingdome of the Dragon: And from Innocen­tius the fourth, vntill the present Pope that now is, about threescore and foure of them, are counted in the Kingdome of Locusts, according to the order of the Prophecie which God would haue to be expressely set downe, concerning the Apoc. 9. Kingdome of Antichrist. Loe what force and authoritie suc­cession hath.

Will agreement then in publick doctrine and outward That bare vni­tie is not a marke of the true church. woorship, shew which is indéed the catholicke Church? why if méer agréement did proue the true Church: doubtles ney­ther the Iewes, nor the Turkes, nor Hereticks, or Hea­then of any other such litter, would be kept out from the ti­tle of the true Church, sith we sée that euen they also doo marueloustie agrée amongst themselues.

And we sée that oftentimes great men in the church haue The falling out of great men in the Church. fallen into hoat contentions amongst themselues. Between Barnabas and Paule there arose such strife, that they [Page 26] brake of companye 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 Ie­rome, Augustine and Ruffinus: So finally, Cyrill, Iohn of Antioch, and Theodoret, were at open variance and iarres one with another. And in déed, Clemens Alexandrinus writeth, that the Iewes did vpbraid the Christians with Lib. 17. Stroma­tum. their dissentions amongst themselues.

By all which it is moore cleare than the noone dayes, that as a bare agréement and vnitie cannot prooue the truth of Religion, so neither doe all dissentions proue a Religion to be false, so that the foundation be not broken by the dis­corde. That olde cus­tome is no sure marke of the true Church. Esa. 8. 12. Gen. 7. Heb. 11.

Can the common Custome then of many ages, direct vs where to séeke the true church? Nay, but God hath for­bidden the faithful to suffer his euerlasting truth, to be ouer ruled by any compasse of yeares, any custome, or at a word by any conspiracie of the whole world. So Noye with his small family, when he sawe that the whole world had con­spired and agréed to the same wickednes, confirmed by the custome of many ages before past, yet chose rather to ioyne with a fewe in the true doctrine of God, than to take parte with the whole world in wickednes. How the Church may be iudge. That the word of God onely ought to be iudge of Religion. ang. Tract. cap. 11. in 10. ad. Hierom. Luk. 16. Joh. 4. Joh. 6. Ioh. 15. Act. 20. Pro. 30. 2. Tim. 3. Esa. 8. Chrisost. Homil. 41. cap. 22. in Matt.

Shall the Church then decide these controuersies of the Church? yea, but wee must first seuere the true Church from the Synagogue of the Malignant, which can be done by no other meanes, but by the word of God.

Shall then the holie scriptures be Iudge in this contro­uersie of heires at variance? So in déede the Gospellers would haue it.

For they affirme with Austine, Chrisostome, and other of the Fathers, that all things are contained in the written word of God, that might suffice for the saluation of them that beléeue.

For, as Augustine saith in another place: To the bookes [Page] of the holy Scriptures onlye, which are now called canoni­call, Lib. de-natura & grat. 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. doo we owe this reuerence and honour, that we assu­redly beléeue that none of the writers therof could erre at all in writing them: but as for others, we so reade them, that how excellent soeuer they be, either for holines or lear­ning, we doo not therfore think it true, because they thought so, but because they haue béen able to assure vs therof, either by the said Canonicall Scriptures, or by probable reason, notdisagréeing from the trueth.

Therfore (saith he in an other place) to the holy Scrip­tures alone doo we consent without gainsaying: from other writings we may dissent, but to the canonicall Scriptures euery man must yéeld, euery man must subscribe, whether Hitherto reach the woords of Austin. he be Layman, or teacher, or King, or Emperour, let him giue place to the holy Scriptures, then the which there is nothing in this world set foorth more deuine, and more ne­cessary.

What can be more religious? what more cléer then these testimonies of Augustine? And if the Gospellers can obtain In what sort the Fathers, councels and such like are receiued. thus much once, that God may be iudge of the controuersies of religion by his woord, comprehended in the writings of the Prophets and Apostles: why then they doo not stick to admit either councels, or Fathers, or miracles, or other such like, for sworne witnesses: so that first the true Church be distinguished from the Sinagogue of Sathan: Fathers of sound credit, from fond fellowes and heretickes: lawfull councels, from tirannicall couenticles: right Bookes, from counterfeits: true miracles from coyned and forged ones: the succession of Doctrine, from the disguised succession of persons: true agréement, from obstinate conspiracie: and finally, the traditions of the Apostles, from the inuentions of men.

Yea, but saith the See of Rome, how can this be doone by How may the Scriptures be Iudges, sith he­reticks doo wrest them? the written woord of God, sith there is no heretick that doth not alleadge the Scriptures for himselfe?

[Page 27] The Gospellers aunswere, that heretickes wresting the the Scriptures, cannot be better confuted then by the writ­ten word of God, which onelie is able to decyde all con­trouersies. For Augustine sayd verie well, that we in Ad crescon. lib. 2 cap. 31. The wordes of Augustine. Matt. 4. & 21. no case presume to iudge the bookes of the Prophetes and Apostles, but y^• by them we iudge all other writtings both of Christians and Paganes. So Christ by the Scriptures confuted the Phariseis, Sadduces, yea and the deuill him selfe [...]isalledging the Scriptures: So Stephen, and A­pollos Act. 6. &. 8. & 18. confounded the Iewes, and Philippe conuinced the Eunuke of Quéene Candace by the Scriptures. So Act. 2. the Apostles confirmed the Gospell by the writinges of the Prophetes: The Iewes of Berea examined Paules 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 Prophetes: So finallie the Councell of Nice cut downe Arrius, the Councell of Constantinople Macedonius, the Councell of Chalcedone Eutiches, the Councell of Ephesus Ne­storius, Augustine Pelagius, Tertullian Praxeas, and all the Catholicke authours fanstaticall fellowes, with the sword of the word of God.

Wherfore (as Augustine saith) let no man in controuer­sies The verie wordes of Au­gustine Lib. 2. cap. 32. cont. crescon. too proudly obiect the writinges, either of Fathers or of Councels, bycause we take them not as Canonicall, but ra­ther examine them by the Canonicall writinges, and that which in thē agréeth with the authoritie of the holy Scrip­tures, we receiue with their commendation: that which a­gréeth not, we reiect with their leaue.

But (say they) the Scripture is heard, darke & doubtfull. That the holie Scripture is neither hard nor doubtfull. Augustine aunswereth, that mē walke farre more safely by the Scriptures, then by traditions, which being ouersha­dowed & darkned with figuratiue spéechs, whē we go about to search out, either let that be collected thence which is out of question, or if it be in questiō, let it be defined by testimo­nies gottē and gathered from all places that may be, out of the same Scriptures. For so (saith he further) hath the holy [Page] Ghost tempered the Scriptures, that that which is spoken in one place somewhat darkelie, is in another place more cleerelie set down: which things sith they thus stand, it fol­loweth, that this is the only meanes that is left to conclude a peace, if the matter be determined by the pure woorde of God alone, and that religion only be iudged true, and that church Catholick, & of the right beleefe, which in all points agréeeth tothe woord of God rightly vnderstoode.

The See of Rome leauing all these reasons of the re­formed Church, protesteth that although she sée that the Gospellers religion dooth not much differ from the written The exception of the Church of Rome. woord of God, nay, that it agréeeth ther vnto in all thinges, yet she cannot allow it, sith it sprung from heretickes, from such as were not sent of God, and last of all from innoua­tours, The replye of the Gospel­lers. That the reformed Church is not heretical. Le 1. cap. de Haer. 2. Manich. Ioan. Auent. lib. 3. Annalium. Glo. Dist. 10. c. nulli. dist. 21. Euseb, lib. 5. cap. 26. and such as bring in new orders.

The Gospellers on the other side intreat the Church of Rome, that she would not accuse thē of so gréeuous crimes, namely, of herosie, vnlawfull calling and innouation, but that rather if she sée that their religion dooth agrée with the trueth of God, contained in the writinges of the Pro­phets and Apostles, she would not be vnwilling to receiue and imbrace it her selfe also.

For wheras first of all their doctrine is charged with he­reste, therein they complaine that they haue great wrong doon them.

For they say that those are not hereticks, which haue béen Lib. Confon. fol. 274. col. 4. either conuinced vpon small ground to swarue from the iudgement of the Church of Rome, or they which say that three are Antipodes, or men dwelling vnder y^e ground, as Pope Zacharie would haue it, or they which will not obey all the constitutions of the Pope, as the Canonists haue de­creede, or those which doo not agrée for the kéeping of Ea­ster, as Pope Victor would haue at: or finally those which doo not giue credit to all those thinges which are deliuered for trueth in the Church of Rome (for otherwise all those [Page 28] should be hereticks which would not beleeue that Saint Dominick wrought more miracles then Christ and all the Anton. Flor. hist. part. 3. cap. 1, §. 3 Apostles, that the said Domicick is greater thē Iohn Bap­tist, and finally that all the trimme tales of Saint Fraun­cis the Sonne os Barnardo and others, are to be credited Can. in fin. ex­trauag. de Ma­iur. & obedi. Who may truely be cal­led the here­ticks. August. lib. d [...] ciuit. Dei. 18. cap. 15. Tertul. lib. de prescript. haer. 2. Per. 2. 1. Tim. 3. 2. Tim. 3. Matt. 18. Nouell. 115. §. si. quis. vnder paine of being condemned for heresie) or last of all, those that doo not beléeue that all Emperours, Kings, prin­ces, and euery humaine creature is subiect to the Popes temporall Swoord.

But the Gospellers say that they are the right Here­ticks, first, that bring into the Church a doctrine contrar y to the rule of faith, or beléefe of the Christians: secondlye, that make a departure from the Catholick church, that hol­deth the pure doctrine of God: last of all, those who being solemnelye admonished, doo obstinatelye continue in their errours, that haue béene made manifest vnto them.

But as for them, they protest that they haue swarued neither from the rule of faith, and ordinarye creede of the Christians, nor from those foure most auntient councels, I meane the Councell of Nice, Constantinople, Ephesus, and Chalcedon, nor from the Créede of Athanasius, nor finallye from any parte of the woord of God, nor haue béene cited by due course of Lawe, or excommunicated by competent or méet Iudges, or proued to be out of the way, but that they haue alwaies either lawfully giuen an account of their doc­trine, or conueniently referred themselues, and solemnelye appealed to a generall and frée councell of all Christendom. That the councel of Trent was not a fre and law­full councell. For that the councell of Trent was not a frée councell, they proue by stories, by which it is manifest how that Cerui­nus, Polus, and other Cardinals expelled thence, Iacobus Nachiantes Bishop of Clodia Fossa, Dominicus Wilhel­mus of Uenice, Paulus Vergerius Bishop of Iustinople, and many other, vpon méere suspition that they fauoured the Gospell, and for certaine spéeches repugnant to their popish errours.

[Page] And as for the calling of their Ministers, which first That the Mi­nisters of the reformed church were both extraor­dinarilie, and ordinarilie called. began to assault the papacie: they answere, that they were called, partly extraordinarilie, (the Lord stirring vp their harts, and inflaming them more and more with the zeale of the glorie of his sonne) and partly ordinarilie, by Magi­strates and Princes, many people of sundrie Nations yéel­ding their consent thereunto, and rendering God thanks for so great a blessing. Which not onely that Princes may doe, but also that they are bound to doe, whensoeuer Chur­ches are anewe, in regarde of their outwarde and visible forme, either to be established, or to be reformed and clean­sed from those errors, which through the fault of them that should maintaine and preserue Religion, were crept in: they proue by the flatte commandement of God, and by the examples of Eezechias, Iosaphat, Iosias, and other religi­ous That the Pro­testants do­ctrine is not new. Princes. For whereas last of all they accuse the Reli­gion of the Gospellers, of noueltie, therein they complaine, that Gods trueth is greatly iniuried. For the Gospellers protest, that they holde no other doctrine, then that whereby Adam, Seth, Noe, Abraham, and the rest of the Patriarks, were saued, and which, Christ, the Apostles, the sixe firste Councels, and the more auncient and sounder sort of the fa­thers, did preach: vntill at length, the deuill (while the hus­bandmen slept) had pestered the Lords field with such store The Church like the moon. of tares, that the pure wheate could not at all be séene, for cockle and daruell. For although God wil haue his church preserued, yet he hath not appointed that it should alwaies stande in her full strength and flourishing estate, but suffe­reth Gen. 17. 1. Kings 7. it, like the Moone, sometime to weare, and sometime to waxe: So in the daies of Noe, onelie eight were pre­serued in the Arcke against the floud. So in the time of Eli­ah, Mat. 2. How true do­ctrine was cor­rupted. there are said to haue béene fiue thousand, that imbraced the true doctrine. So finallie, in the time of Christes appea­ring, the Church was so darckned, that there was thought scarce one or two to be left. And after the gracious birth of [Page 29] our Sauiour Christ, as it were within thrée circles of a thousand and fiue hundred yeares: the Church in like man­ner, séemeth to haue by little and little, decayed.

For in the first fiue hundred yeares, true religion began to wrestle with errour: and in the next fiue hundred, to yeeld to it, vntill at length in the other fiue hundred yeres it was so ouerwhelmed, that it gaue no light on any side.

Neither for all that doeth it followe hereupon, that either the Church was at any time cleane extinguished, or That the church was ne­uer quite de­stroyed. that we now are at variance with the church: for y^e church of Christ hath alwaies béene, and shalbe alwaies, as long as the Lord Christ shall raigne, with whose helpe it is so supported, that yet notwithstanding, the forme therof is not alwaies visible.

Against this church, the Protestants say, that they haue now no quarrell, because together with her, they doe with one consent, worshippe one God, and the Lorde Christ, ac­cording as he hath alwaies béene worshipped of all the god­lie. But they say, that they haue departed from that Sina­gogue, which hath not kept the true faith, in preferring Reasons why the protestants haue departed from the church of Rome. mens inuentions before the word of God, which would lay intollerable burthens vpon them, which would beare rule ouer their brethren, which would forbidde the sincere prea­ching of the word, and right administration of the Sacra­ments, which vseth euery yeare to curse and banne her, to­gether with the churches of Africa, Egypt, Syria, the East churches, the churches of Asia, and Gréece, which persecu­teth the godlie, and will admitte no reformation, which hath corrupted those things which were necessarie in the church, enioyned those thinges to be kept of necessitie, which were frée, and retained those thinges which were naught and hurtfull, which hath tied the Catholicke church to Rome, which hath wilfullie polluted her selfe with all kinde of ab­hominations.

[Page] And therefore they protest that they haue done this of necessitie, namely, that they might obey the commaunde­ment of the Lorde, and that their consciences might not be defiled with their Aduersaries corrupt doctrine: and that they might not become subiect to those punishments which hang ouer them. Where the Church ha [...]h been hidd [...]n so many yeeres.

But where then, will they say, hath the Church layen hidden so long? Or if the Church of Rome were not the true and Catholicke Church, must then al men be damned?

The Gospellers answere, first that their were alwaies some, both in the East Churches, and also in Poperie it selfe, which misliked these corruptions of the Romish Sy­nagogue, and both by liuely voyce, and also by writings in­ueighed against them.

For that they may say nothing of the Auncient fathers, and the whole Primitiue Church, which the Gospellers affirme to agrée with them in all poyntes in the Articles of faith: they proue that euen in these later ages ther [...] were many that subscribed to this reformation of religion. Gregorius mag­nus in regist. lib. 4. cap. 8 [...]. Ioan. Episc. Constant. epist. 35 ad Maurit. Imperat. Io. Auent. lib. 7. fol 685. and in the yeere. 1240. Eberhard of Sa­l [...]b. Ioachim of Ca­labria. Frauncis Pe­trarch. Seuen hun­dred foure­score and fiue yeeres agoe. Lib. consid, 2. 3. 4.

For Gregory the great, although he bolstered vp manye foul errours: yet in this he iudged rightly, that he was anti­christ, which would suffer himselfe to be called the Cheefe Priest, and Vniuersall Bishop.

Eberhardus Bishop of Salisburgh, proued by a most pi­thie Oration in a councell at Reinburgh, that the Popes were Antichrists, the foundation of whose Kingdome Hil­debrand had laied.

Ioachim of Calabria also at the very same time, did in like manner call the Popes Hereticks. Frauncis Petrarch both in other places of his writings, and especiallye in his twentith Epistle, dooth with great earnestnes crye out a­gainst the Popes. Arnulph Bishop of Orleance, in a coun­cell helde at Rhemes, did openly pr [...]nounce the Popes to be Antichrists.

[Page 30] Barnard in the yéere of our Lord 1550. inueighed against Barnard. Michael Cente­nas. the Popes as the very Antichrists. In y^e same age Micha­el Centenas likewise openlye charged the Pope to be Anti­christ. Ierome Souaronola of Ferraria, preched through­out all Italie, both that the Pope was Antichrist and that his doctrine was wicked, for the which cause he was bur­ned at Florence by Alexander the sixt. Thomas Rhedon Thomas Rhedon did directly condemn y^• papacie, and was for the sameburnd by Eugenius the 4. Laurentius Valla almost an hundreth Laurentius Val. lo. yéeres agoe, by calling Rome Babilon, the Pope Anti­christ, and the donation of Constantine a forgerie of the Popes: did couragiously set himselfe against them, and be­ing banished for the same, was very honourablye entertai­ned by the King of Naples. Iohn Wickliefe did mightilye Iohn Wickliefe. impeache and assault the papacie in England. After him followed not long after, Iohn Hus and Ierome of Prage, John Hus. Ierome of Prage. condemned to death at y^e councell of Constance, contrary to the Emperour Sigismundes publick warrant: and there burned for the true religion: vntill at length Martin Luther following them, as it were wich the fatal field and last bat­tell, began more openlye and directlye both to vnfolde the trueth of religion, and also to impugne the papacie. The worlde would haue stopped his course by many meanes. For Maximilian the Emperour at Ausburge in the yéere The triall of Martin Luther. 1518. and Charles the fifth, with Ferdinando and many o­ther Kings and Princes, first in the yéere 1521, at Woor­mes, then in the yéere 1523. at Norimberge, afterwardes in the yeere 1524. at Ratisbone, and in the yéere 1529, at Spire, moreouer in the yéere 1530. at Ausburgh, a­gaine in the yeere 1532. at Ratisbone, and in the yéere 1540. at Hagano, partly themselues heard the defence of Luther with his owne mouth, and partlye caused his doc­trine to be examined by their assignes. But when they per­ceiued that they nothing preuailed by banishment, impri­sonment, [Page] burning, and all kinde of torments, at length they were forced to hearken to the aduice of Gamaliel, who The counsell of Gamaliel, and of the priests. counselled the Iewes to let the Apostles alone. For i [...] this enterprice or busines were of men, it would come to passe, that it should shortly be brought to nought: but if it were of God, it could not be that it should be ouerthrowen.

Let all men therefore thinke the same of the religion of the Reformed church. And in the meane while, O ye kings A speech by the way to kings & prin­ces to finde out the trueth. and princes, and inhabitants of the whole worlde, which are desirous of euerlasting life, rouse vp your selues, deals wisely, serue the Lord in feare, and reioyce in trembling, kisse the sonne least he be angrie, and ye perish in the way, when his wrath shalbe but a li­tle kindled, blessed are all those that trust in him.