An oration of Ihon Fabritius Montanus VVherby he teacheth that Christian men cannot resorte to the Councel of Trent, without committing an haynous offence. Englyshed by L.A.

¶ An Oration of Ihon Fabritius Montanus , whereby he teacheth that Christien men can not resort to the Councell of Trent , without committing an haynous offence .

HAuinge alwaies wythdrawen my mynde from trouble some consultations , in this so great a broyle both of mindes and studies , I thought it good to be in quiet and at rest vntill such time as I might frely both in truth and conscience do the saine , especyally because I knewe well enough that men both of excellent wit and learninge haue he therto pleaded & defended this oure common cause mightelye , and with suche greate force , as was sufficient and able to breake the fearcenes of our aduersaries . But this notwithstandyng , their malapart and leude bragges haue at the length vanquished and broken of thys my longe sylence .

They are now assembled at Trent wherevnto they do call verye arrogantly by a cercayne wryting publickely to that ende set forth at Venyse , all and euery of vs whiche do professe the Gospell of Chryst : whiche thing truelye is not at all to be meruailed at , seing they ( according to their aucthoritie which to themselues they do chaleng and vsurpe ) do imperiously tryumph both ouer Kynges and Monarches . But yet they handle this their cause so craftely & subtilly that vnlesse their put poses be preuented it is a great halsard , & to be feared lest there with thei begile such as be simple . Now therfore the time requireth that good men shoulde arme them selfes and ioyne their powers and force together . In thys armye or expedicion if I were assigned only to go with the cariage , truely I woulde willingly take it vpon me . But forsomuch as we are set vpon and assalted of our enemies by ambusshes , I thinke it good that we fight aloofe , the whyche thinge I woulde the Christian reader ( to whom I now speake ) to vnderstand lest any man should sclaunderouslye say that I did refuse againe that battaile which euen nowe I semed so hastly to requyre .

Our enemies haue chosen Trent as a place for theyr am bushes , in my opinion truelye not much vnlike to the forkes or Gibettes of Caudis , wherinto when the Romaine hostes had ron hedlong being entrapped by the pollicie of theyr enemies , thei made amendes for theyr folye with theyr old accustomed manhod and prowesse . Those forkes of Caudis , those Dennes I meane of Counciles haue sondrye tymes deceaued and endomagid oure menne . It is tyme therefore that wee shoulde at the length awake , and wyth wysedome take head of and foresee those wyles whyche once or twyse we haue alreadye felte . Yet notwythstandynge in the meane tyme suche as are simple must be taughte , why we seynge oure enemyes wyll not encounter wyth vs in playne batcayle , oughte not to goo into their campes lest we shoulde seme by forsakynge oure standinge to forsake also the ryghte of oure cause . If I therefore shall also take vpon me to teache this thinge , what teacher of the gospell can accuse or blame me but he muste also accuse and blame himselfe of neglectynge and lettynge passe his owne office and dewety . For howe manye soeuer wee bee in nomber , we are called euerye one vnto this Councile , what meruaile is it then if I thinke that whyche we al and euery one of vs are equal lye carged with , to be also common to me aswel as to the rest of the ministers of the church , ( that is to say ) to wytnesse and declare to the Christyan worlde that there can no iuste and mete causes be founde for vs to go to this Councile , but rather that innumerable and great causes may be shewed to esche we and flye the same . For there is none so doltishe , who dothe not see , that there canne be no iust cause , why any man should hassarde and cast himselfe into open peryll which is ioyned with the damage of the truth , the contumely of God & the harme of his neighbour . In a matter so playne and manifest , I neade not longe to stand aboute the profe thereof . The holye men of God do knowe that all Chrystian actions , are chyefelye to be referred to th onely Glorye of GOD as to a marke , from the whiche if they go a wrye it must neades be that both the truth muste be in hassarde and the healthe of the soule also in daunger and ieopardye . But here some may doubt whether our going to Trent ( if we mynded to goo thither ) doo bringe therewith these discomodities or not . I therefore haue taken in hande in this present Oration to proue that this iourney whensoeuer we should take it vpon vs ( whiche God almighty of his clemency defende ) shal be not onelye ful of peril and daunger , but also contumeliouse and iniuriouse both againste Goddes truth , yea God him selfe , and also oure neyghboure . And as touching the greatnes of the peril , truely I would say nothing therof , if it were suche a kinde of perill as had in it any profyt or deutie , for it is manifest that the holy Martyres of God when nede required haue willingly suffred euen deathe . But nowe wher there is a manifest daunger ioyned with a manifest impietie the matter is not like . Concerning therefore the perill thereof I wil breefely recite that which shall suffyse . And here first of all I haue to speake of the place appoynted for the Counsel , for the which the Christian Princes haue long yea & that earnestly trauailed but all in vaine that some free Citie of Germanye should be assigned . But seinge that they cannenot hetherto be gotten forth of the boundes of Italie , noo not to those places which are surely defended with th aucthoritie and faythfull promise both of Th emperour , and also of all the Princes of Germany , who ( I besech you ) shall cause vs to go to them which haue shewed so many lamentable examples both of breach of fayth and also of crueltie . But some peraduenture will say , that th aucthoritie of the princes or of Th emperour will cause these felowes to kepe them selues within their boundes . He is deceyued truelye that so thinketh , for their is noo lykelyhode that they who hitherto haue made of kinges and Princes a iestinge stocke ▪ wyll nowe do any thing at their request or for their sakes . But what saftye or trust can there be reposed in them who be perswaded that it is no sin at al to kyll vs , who also although against their will they shoulde abstaine from doing vs open violence and force , yet can easely finde other slightes , wherof the Romish Court hath of long time professed her selfe to be a Scolemaistres . This much shall suffise concerninge the place : Nowe let vs come to them who haue gaged their faith in this matter , & who wil seme to haue prouided for vs , & warrented vs by publicke satisfaction or instrument . Dimmortal god with what & howe vaine titles do they bost them selues moste ambiciouslye abroad , A small nomber of Byshops , yea and amonge them some counterfaicte and disguised , and yet al of them beynge the creatures of the Bishop of Rome , and suche also as be accused of vs , both of forsaking of Religion and also of oppressyng and treadynge vnder fote the truth , dare cal themselues general , holy & Apostoloque , & finally chaleng to themselues al wholy suche thinges whereof it is euidente they haue not one iote . But who wyll truste them any whit at all , whyche stumble so shamefullye euen in the verye begynnynge of theyr safetye whyche they promyse . Do not they the lyke ( I beseche you ) as thoughe a certayne rable of moste wycked raskalles whoo were themselues accused to be worthye to lose theyr lyfe and goodes should call Th emperoure himselfe and all the esstates of Th empyre to a generall dyet and assemblye promising them a mooste large safe conduicte and appoynte vnto him a daye to aunswere to his playnte . If then the title of a generall Councell cannot iustelye be attributed vnto a certen few persons who be accused of corrupte religion , them is it not laweful also for them vnder the name of a general Councell to geue forth any lawefull warrant of safetye . Now therefore it is not in question of the forme of the warraunte , but whither they haue ryghte or power to make any suche warraunte or not . For if some olde craftye foxe shoulde geue forthe pryuilegies were they neuer in so good a form , yet forsomuch as he had no power at all to graunte anye suche , the forme thereof muste neades Bee in daunger wyth the ryghte . It fauleth not therefore in consideracion onelye what euerye one promiseth , but with what right & aucthoritie he promiseth . I know well enoughe that they referre all their doinges to the Romyshe Byshoppe as chiefe and heade who is one all accordynge to the commen sayinge . Vbi Papa , ibi vniuerfalis Synodus . Where the Pope is , there is also the general Councell , but howe falsely and how wickedly this Romishe Byshop dothe vsurpe al these things it is so wel knowen that there neadeth no profe thereof . As for me trulye , wyth howe muche the more aucthorytye they fornishe this their Byshoppe and their Counciles , so muche the lesse hope and confidence I haue in their promyse . For if the Romishe Byshoppe maye do what he liste , and he onelye maye ( by his hyghe power whyche is geuen to him ) acquyte and sette free Kynges and Emperours from theyr others promisses , and covenauntes , what shoulde let him not to vse thys his righte in his owne cause , and to order and measure the rule of his promyse accordynge to his owne luste . And who is hee that knoweth not that the Byshoppes of Rome haue hitherto wyth theyr othes and bulles mocked vs and that Scotfree . Moreouer that clause whyche concerneth the penaltye agaynste the breakers of theyr ordynaunces semeth to be verye obscure and full of doubtes and ambiguitie . What yf they ( suche is theyr good wyll towards vs ) shal complaine then chiefelye that we do hurt them when thei wyllynglye do wrong and Iniurie vs , who shall then speake for vs , who shal take oure matter in hand , who shal defende oure cause in that place whyche is so noy some to oure menne wyth the Byshoppe of Romes Garrisons . They beare the name of a generall Councile , and of Apostolique men , but yf anye man couvince them of a lye doubteles he shall be accused of breakinge and violating the same . They catche to them selues alone the title of the Church , but yf anye man should take in hand to proue them the sworne enemies of the Churche , or reproue theyr fylthy life and conuersacion he should be found faultye of trespasinge agaynst their safeconduicte . Ther be many other thinges lyke to theese , whyche we cannot kepe in silence without doing greate harme , and whyche they on the other side cannot heare without great rage and madnesse . For how meke and how gentle these fathers be , Fraunce witnesseth . Englande beareth recorde , and this execrable bocherye so latelye executed vppon oure brethren at Vassye sheweth forth a good testimonye . These holye Fathers I saye do so thirste for our soule healthe , that they do euen therewyth suppe vp oure bloude also . This also is not to bee let passe , that that forme of promyse whyche was last printed at Brixia , by what Inquisitours lycence I cannot tell , doth muche vary and dissent from that whych was printed at Venise . For in that of Brixia , there is a certayne addicion ioyned thereto entituled Extensio ad alias naciones , that is to say a thing touchyng other nacions , whyche retracteth and calleth backe agayne all that a litle before was licenced to al nacions in comon , yea and whyche more is , in the selfe same addicion , all other nacions ar warraunted by the selfe same forme and the verye same wordes wherewhythe the Germaynes are , and yet this is added , that this fourme pertayneth not but vnto suche onelye as wyl repente their erroures , and come home agayne into the bosome of the Churche whyche oughte to be open to al menne . Who that hath anye wyt in his head perceiueth not these gyles and deceyies . The selfe same forme whereby the people of Germanie are warraunted pertayneth indifferentelye and equallye to alother nations , and yet no safety is graunted to thother nacions vnlesse they be mynded to retorne to the Romyshe Churche . Therefore consequently neither to the people of Germany vnlesse they vnyte them selfes to the Churche of Rome . For the publique promysse endeth with the forme wherein it is coutayned . And thus muche I thinke sufficiently spoken touchinge the perill & daunger of the Iorney , for this matter requireth no lenger debatynge seyng that respect must be had not so much to the peryll and daunger , as to the truthe and the glorye of God .

It remayneth therefore that I shoulde cousequenlye declare , that with this certaine and assured daunger , there is also ioyned a most manifest and plaine abiuring and denying of the truth . And least anye man should doubt hereof , let hym thinke and consider , that al Christian actions ar to be referred to ther determinate endes . And that this is th end of Councels that the faultes of doctryne and manners shuld be reformed and finallye peace and concord ( reseruing alwaies the rule of pietie ) shoulde be restored in the Churche . Seing therefore the case standeth thus , a Christian manne ought to ioyne hym rashely to no assembles , which he shal vnderstand to be occupied about anye matters repugnant vnto this ende . If then I shall nowe plainely declare that these fathers of Trent , are assembled together not to open & make manifest the truth , but to hide and darken the same , not to reforme & amend the church but to deforme & deface the same , I haue alsosufficiētly proued that Christian men cannot wythoute committing an haynous cryme ioyne themselues to suche . And here fyrste of all thynges consider wyth me ( I praye you ) who is he that hath appoynted and called together these assemblyes and meetinges , Truly the Bishop of Rome , who in this busines hathe vsed all studye and diligence , and spared no labor nor coste . And to what ende ( I besech you ) doth he al these thinges ? To that ende ( thinke you ) to ouerthrowe or diminishe hym selfe or his power ? Who so truely can suffie him selfe to be perswaded in this poynte , semeth to me to be madde and contrary to reasonne . For it is notlykely that the Bishop of Rome will wittingly and willinglye procure his own destruction . What meneth than this great preparation of Councels ? Truely to shore vp to establyshe and as long as they can by any meanes , to restore to his old dignitie and brauery , the Papacye which now meanaceth ruyne and decaye and hath a good whyle sence begonne to fall thorough the great hewgines and monstruous byggenes therof , and also to make the whole Christian world subiect to their lawes and statutes .

For if the Germans were subdued then do they thinke it lyght . The rest of Europe for to yoke and bring in bondage quyght . And so as Lordes of mydde earth sea . the rule to clayme aryght .

Or at the lest wise if the Byshoppe of Rome perceaued hys hope to be frustrate therein , and powre also to faile him to bring that enterprise to passe , yet notwithstanding he wold set Christian menne and especially the Germannes at deadely hatred one with another , and then would he set still in his chayre , and behold thys miserable Tragedie . For this semeth to him the redieste waye to dryue awaye this Lutheranicall maddenesse ( for that is theyr phrase of speache ) from Italye . And here I call to remembraunce certen verses of Virgill feately seruinge to this purpose .

A Councel great he calls , and from the toppe of stable hye . 7. Aeneid . The shepardes watche and herdmans blast he blewe with Hellyshe crye . In cryncled horne , whereat a heape forthwith without delaye . Of Christianes stirted with weapons thicke runne armed euery waye . When he his promyse thus performed with bloud the warre hath fylde , And fynysht eke of battayle fyrst the funeralls as he wyld . The fathers of the Councell all he proudely sayth vnto . Beholde what discordes I haue wrought . with heauy warre and wo. Bidde them in frendeship ioyne , in league eche one to other bounde . For I with bloud of Germans slayne haue ouer spreade the grounde . This more I adde ( for your good will . ryght well nowe do I knowe . ) In border townes with rumours blowen great battayles wil I sowe . And kindle eke there hartes with heate and loue of raginge warre . And scatter armoure in eche fielde that aydes may come from farre .

Theese thynges truelye woulde I neuer haue spoken vnlesse they wer both euident and manifest enough . And I neade not to fetche my witnesses farre hence wher the thinge it selfe is so apparaunte . For the Byshoppe of Rome him selfe dothe not hide or dissemble that his onely entente is , to brynge all men at the lengthe to the feloweshyppe and societie of the Churche of Rome , but he exhorteth earnestely al Prynces and Kynges to be readye to assiste him therein . And yf anye manne be yet in doubte of the Popes wyl and mynde , let him reade those thinges whyche he proposed by his Ambassadours this laste monethes passed vnto the Common wealth of the three Leagues , & he shal plainly perceaue that I haue told the truthe . Moreouer the Pope doth not humble himself or acknowledge hym selfe subiecte to th aucthoritie of a Councell , but hath the fathers of the Councel sub iecte vnto him and bounde also vnto him by a most straight oth , wher of I thought good to shewe here a coppy , that al men maye the better vnderstand , that these Romanistes haue theyr myndes busely occupyed not about the reforminge of the Churche but about th establishing of their tyrannicall kyngdome .

The forme of the othe .

I Beinge elected Bishop , from thys howre forewarde wil be faithfull & obedient to Saincte Peter , and to the holy Apostolique Churche of Rome , and also to our Lorde the Pope and hys successours which entre that rome canonicallye . I will be in no Counsayle , no consente nor deade , whereby they shoulde lose theyr lyfe , or any membre of their body , or yet be taken , or else that anie forte or violence should anie maner of wai , bi what pretence orcolor so euer doune vnto them . But suche secretes wherwyth they shal credite me , eyther by themselues theyr messaungers or theyr letters , I wil not open to anye manue to endomage them wystyngelye . I wylhe a helper and an ayder to them agaynste al men to kepe and defende the Papacy of Rome and the royaltyes of Sayncte Peter . I wyll honorablye vse the Legate of Thapostolique See both goinge and cominge , and helpe him in all his necessityes . I wyll doe my dylygence to keeye , defende , encrease and set for warde the ryghtes , honoures , Pryuileges , and aucthoritye of the church of Rome , oure Lorde the Pope and his successoures aforesayde , I wyll bee in no councile no facte , nor treatie , wherin any thynge shal be deuysed sinistre or preiudiciall to theyr persons , theyr ryghte , theyr honor theyr estate , or theyr power . And if I shall knowe anye man to goe aboute or procure anye suche thynges , I wyl to my power hinder theyr enterpryses , and so soone as I canne conuenientlye I wyll notifye the same to oure Lorde , or to some other by whom it may come to his know ledge . I wil with all industrye and end euor obserue and kepe the rules of our holy fathers , th apostolique decrees , their ordinaunces , their sentences , their appointments , their exceptions , their Prouisos and commaundementes , and cause others also to obserue and kepe the same . I will also to my power persecute and resist heretyckes , scysmatykes , and such as are rebells agaynst oure Lorde and his successours aforesayde , when I am called to a Synode I wyll come . And this is the forme of the othe , Nowe therefore seing that the Bishop of Rome doth call and referre allawes to him selfe alone , and seing also that the fathers of the Councell doo frame them felues altogether to his becke and commaunde mente , as one that beareth aboute with him in the secretes of his brest the determinations both of Gods lawe and mans lawe ( for these and other such monstruous and execrable sayinges are red emonge theyr lyes and inuentions ) it mighte be iustly demaunded to what ende or what nede there were of this masking preparation of Councels , vnlesse the matter it self semed to speake and experience did also teache that Councels are nothing else but a certaine forme and maner of declaration of the Popes wil , and ( as one would say ) a shorte and compendious way to procede against the Lutherans . For thus it is red in their bokes , that it is not necessary to cal Councels to the entent that any of those opinions whervpon the Heritikes desire to dispute ( and who knoweth not that we are accused of them of heresye ) shoulde be defyned , but that it is necessary to cal Councels notwithstanding to th end that such as are Heretikes may be declared made manifeste , and condemned . Thys might be euident enough vnto vs euen by th actes done in their Councels , althoughe they woulde speake nothing therof . For besides that they haue hitherto moost despitesully aggrauated our cause with moste vniust sentences , they haue also geuen vp oure liues & goodes as a pray to the crueltie of others , and they referre this their boocherye to the right and lawe of execution , the which they haue hitherto vsed as a thefe engine to weaken & shake vs all to peeces . For it hath bene alwayes a solempne custome with these good felowes to begyn their Councels backeward & preposterously ( that is to say ) firste with execution , so that al men might easslye perceaue that they did make there reckoninge of warre before they thought of peace . And these latter yeares past after al their promises so manye and so noble made vnto our men , whyle the Councile was yet dependinge , they beganne to rage agaynste the diuines of Germanye , and doubtelesse they hadde shewed forthe theyr madnesse yet further , had not the troubles of Germanye caused bothe the Councile & ther enterprises also to ende . And yet in the meane tyme althoughe it be moste apparaunte and manifeste that the Churche of Rome is foulye and shamefullye defaced both wyth corrupt doctrine and manners , and that this complainte hath bene euer sythens the memorye of man , and from our auncestres hath discended vnto vs , as though by inheritaunce yet notwythstandynge in so greate a corrupcion of all thynges , not so muche as the leaste kynde of reformacion coulde bee optayned or by anye meanes wrested from our aduersaries , yea experience also hath taught , that those also , which at any tyme haue bene so bolde to present vp this request to the fathers , haue not onely bene most vnworthelye entreated , but also most despitefully repulsed . And as touching the lyfe of the cleargye , I wyll not muche dispute , for I maye iustlye doubt whether I may with honestie speake such things as they most shamefully do commit , and yet notwithstandyng albeit the case standeth thus and euery man also seeth it so to be , yet neuerthelesse , they do glory of the holy Ghost , as of some vile slaue or bondman , whom they haue made so much thrall vnto them selfes , that although he woulde neuer so fayne , yet maye he not once be from theyr elbowe , whose marke they carrye in theyr bodye that neuer canne be put oute . But howe farre , yea howe most farthest of all they haue gone astraye from the doctryne of the Prophetes & Th apostles , no man is ignoraunt , if he haue bene but meanely exercised with any ryght iudgemente in the wrytynges of the Prophetes and Apostles . These felowes haue Heauen , Earth , Hell , and all thynges else to sale , so that the sayinge of the Poete maye be iustlye veryfied of the Churche of Rome .

She standeth to sale , and like a whore sitteth making her gaine of her body .

And yet neuerthelesse they saye it is not lawefull to make anye enquyrye agaynste theyr Doctryne , without committing an hainous ofsence , & therfore in the publishinge of theyr Councile , they spake of a continuacion thereof and not of a full and perfecte doynge . The whyche they interprete in this wyse . That theyr former doinges muste be confirmed ratified and concluded so as they neither maye nor oughte hereafter to be called in question . These and suche other lyke be the thynges whereby the Chrystian faith is pulled vp by the rotes . The forme also whythe they prescrybe to the rest of theyr treatye dothe manifestlye declare what workemen they be and what they frame . That which is thus .

And to be noted that such matters as are in controuersie shal be handled and entreated of in this foresayde councile of Trente accordyng to the holy Scriptures , the tradicions of Th apostles , th approued Counciles , the consent and agremente of the Catholicke Church , and th auctorytyes of the holy Fathers .

By this meane as by a pryuye vndermininge engine the closelie proceade to ouerthrow the doctrine of Godlines . For from the Scripturs they go aboute to sende vs backe to tradicions , from a thynge most certayne to a thinge more vncertayne . But yet they do this verye craftelie and with greate dissimulacion . For they spreade abroade into the common peoples eares , that al theyr disputacion is not about th aucthority of the Scripture , but about the maner of th interpretaciō therof , & therfore that this appendix or addicion was to be added , that it mighte playnelye appeare that the true and naturall sence of the Scripture ought not to be taken forth of any mans pryuate brayne but of the consent and agrement of the whole Churche . Se how these felowes haue al at ones cast of al shame . We do not refuse th agremente of the pure Churche consentyng wyth the Scripture , but reuerentlye embrace the same . But oure chefest controuersy with our aduersaryes whyche abuse the woorde or name of the Churche , is about the certaynetye and aucthorytye of the Scripturs . For they when they haue once presumed to take the Scripture to be vnperfecte , they do forthe wyth inferre that it is also vncertayne , and therefore they saye that it hathe neade not onelye to be supplyed wyth tradicions , but also to be determined and established by the Churche . We on thother side do teache that the holye Scryptures , the very word of God ( I saye ) comprehended in wrytyng , doth perfectly and sufficiently contayne in it self al the chiefe poyntes of our salnacion , and therfore that this is th onlye certayne and infallible rule to examine al doctrynes & opinions . And thus it is playne and manifest vpon what poynt this controuersie dependeth . For the question is whether the scripture be of greater perfection certaintie , & aucthoritie or that tradicions , by what name soeuer they cal them whiche notwithstanding they haue bounded & limitted almost with the lyuely wordes of Th apostles , the custome of the Church , that answers of the bishops and the determinacions of the fathers , but by what ryghte or wronge it is not now to be spoken . But if the Scriptur which we presently haue , be the voyce of that prophetes & apostles lefte vnto vs in writing , If the Church be gathered together , knowen & preserued by this doctrine whiche is the word of God . If Counciles haue for the more part erred , & maye yet erre● and as it were doe kill one another wyth mutuall decrees , If the Bis●…ops of Rome for the space of some hundrethes of yeres past haue done nothing well , nor from henceforth perchaunce can do any thinge well , so longe as they occupye and enioy this pestilente See , If finallye the fathers them selfes , which be of the better sort do sende vs to the scryptures . Tell me ( I beseche you for Gods sake ) what cause can their be any more , why we should suffre ourselues to be caryed and ledde away from the Scriptures vnto tradicions , from a thinge certaine to that which is more vncertayne . And albeit the case standeth thus as you see , yet these vnholye felowes are not ashamed yet stil to sai that ther controuersy with vs is onelye touchyng th interpretation & not th aucthoritie or certentie of the Scryptures . The which thing if they wyll graunt vnto vs , they must neades also confesse them selfes to be dryuen awaye from theyr chefest bulwarke . For yf we must wholye rest in th aucthoritie of the Scripture , then away with al other by waies and startinge holes wherein they put al the whole strength and some of their disputation . But ( you wyl say ) the Scripture hath nede of interpretacion . I agre therto . Againe , it maketh much to the matter what sense euery man frameth thereto . True it is in deade . But seing the Scripture doth interprete and expounde it selfe , we wil also vse that rule of interpretation which it selfe hath heretofore taught vs , and we will not herevnto bryng any other thinge , then faith and loue ioyned with sobre and syncere dexteritie . But I am gone further than I purposed , for to entreate hereof requyreth both an other place and also tyme , But this one thing I saye . If theese felowes take the Scriptures to bee of suche aucthoritie as they make a shew and countenaunce of . Whye do they not leaue that to vs as an onelye rule , whye do they restrayne it wyth so manye impedimentes and lettes , why do they call backe agayne with their craftie triflynge , that whyche they did once graunte , fynallie why do they torne and chang themselues into so many formes and shapes at once . For if they go about to bryng al the whole controuersie to th interpretacion of the Scripture onely , go to in Gods name , let vs haue equall iudges , let vs encountre together , and let it also be knowen whither parte doth folowe or refuse thoose lawes of interpretynge whyche we haue receyued of Christ and his apostles . But seynge that hitherto we coulde obtayne no such thing of our aduersaryes , it is manifeste that they doe mocke vs wyth iouglyng wordes , & haue some other secrete meaning then they seame openlye to shew . But this is no newe or vnacustomed thyng , vnder the clocke of truthe to go aboute to suppresse the truthe . This chaunceth hereof that Satan ( who transformeth himselfe often times into an Angel of lyghte ) hath bene accustomed to set goodly & gloryous titles before his wickednes . For yf all assemblyes whatsoeuer they be whiche are reckoned vnder the name of Counciles , had neuer erred , nor cold at this daye erre , then most woorthelye and of moste righte , the chefest iudgemente ought to consist in Counciles , but now seing that honorable name of a Councile may also fal vppon the Sinagoge of the deuil , it ought not to be so . But because in al matters , examples be of great force so that there be an equal and indifferent respect to the thinges which be compared together , me semeth it shal not be besydes our mattre & purpose , if I should set forth here be fore your eyes , a shewe and declaration of that Councell , wherof mention is made in this wise in t historye of the Gospell .

When Easter was at hand the cheefe Preestes , Scrybes and elders of the People were gathered together into the Haule of the hygh Preest that was called Cayphas , and they sayd what shal we do , for thys man doth many myracles . If we let hym thus alone , al men wil beleue in him and the Romaines wyll come and take away both our place and the nacion .

And so forth as foloweth in the texte of T historye .

Here I praye the ( Christian reader ) fyrst of all to consyder well the fathers of this Councell . They be assembled together which excell other both in aucthoritie and also in opinion of holynes , & vppon whose shoulders the Churche which was at that tyme did rest euen as thoughe it had bene shored vp with pillers . And the highe priest him selfe by whose aucthoritie thys assembly is gouerned woulde seme so to be touched with Gods glorye as he that was most touched , for he witnessed with the rentyng of hys clothes the greefe of his harte whiche be conceiued of the blasphemy . But let vs come from the fathers vnto the forme it selfe , and consider the processe of the lawe ( as they call it ) Those holy fathers woulde seme to do nothing vnaduisedly or by vyolence . They cal a Councell , they laye their heades together , they pretend the safegard of theyr countrye , whiche they crye oute to be in daunger , vnlesse th enterprises of Christ be quickely stopped , but when they came to the pointe of the matter they examine Christ of his religion and Doctrine , the knowledge whereof they chalenged as proper to them selfes . And because the lawe of God forbiddeth that anye man should be punished by death vnlosse he be fyrste conuicted of some haynous crime by sufficient witnesses , they take this charge also vpon them and thei be very diligent to take hede that they be not suspected of anye man of breaking iustice , they geue libertie also to Christ ( lest any man should sclaunderouslye say that he was condemned his cause beynge neuer hard ) to answer in his owne behalfe , yea and more than that , they compel him by wordes & binde him with an othe so to do . Truely thys is a great libertie , & such a one as is wonte to get no smale aucthoritye to lawefull Councelis . At the lengthe after long and earnest canuasyng of the lawe , they fynd Chryst gyltye of Heresye , sedicion , & moste haynous crimes and worthy to be punished of the Ciuill Magistrate . Nowe if this bee not a forme of a Councile wel solemnized . I cannot tell truelye what other canne satisfye these Lutherane heretikes . To go aboute to cal in question th autoritye and credyte of these Fathers , what other thynge is it then to accuse the Churche it selfe , the whiche truelye thou shalte neuer separate well frome this ordinarye Succession of Byshoppes whereunto it cleuethe vnseparablye , vnlesse peraduenture thou meane also vtterlie to ouerthrowe the same . But here let vs staye awhyle and consider more narowly those which be assembled in this Councel , These holy fathers because they were altogether corrupt with auarice and ambicion were nothyng lesse in deade then they seemed to bee they were taken for the highe priesles of the truthe and religion , and yet they weare in deade the sworne enemyes bothe of the truthe and also of religion . Thei thought it meete therefore to persecure vnto the deathe as manye as were agaynste them . Chryste therefore , which in his sermons vnto the people did inuey against theyr counterfaycte and cloked holynes prouoked theyr madnesse and hatred agaynst himselfe . What meruayle is it then if they whyche were iudges of his cause were found and proued to be his most cruell enemyes . And albeit they hadde iudged Chryst before worthye of deathe yet because they neaded the ciuil Magistrate to this matter thei vse the forme of the lawe verye formallye and solemnly , but they abuse the law of God contrarye to the lawe and they ouerthrow iustice vnder the color of the lawe . But libertie truely was farre from this Councile , for Chryste did answere to his playnte beynge tied like a prysoner . And althoughe thei did exhorte him to speake , yet they wrested his woordes very captiouslye , and when he spake not to theyr fantasye then they reuyled him and did also beate him . This is the some of theyr Councile .

Now vnder what good Scolemalters oure Fathers also haue profited , I leaue it to be discussed of menne of good consideration . Wyth what kynde of Iudgement Iohn Hus , Hierome of Prage , and manye other good menne wer deceyued manye yeares agayne , it hath bene approued by the testimonyes of many and also by the bloud of oure men . Wel it is tyme to leaue of this matter & to retorne againe , to that which properly pertaineth to vs . For euen as I thinke it best to suffer the Popes adherentes to do what they list because they be incurable , so also I iudge it good for vs earnestly & diligentlye to take hede we defile not nor pollute our selfes with ani spot or blemish gotten by other mens faults . Forasmuch as therfore it is euident enough , what our aduersaries ententis , we must also searche what we our selfes haue to do , leste peraduenture we shall seme to haue bene more curious & diligent in iudging others than about our own disciplie . That is rashly taken in hand which is laid a side again without ani deliberation . That is also daungerously enterprised which is forsaken not without gret shame . If the Cobler or the Deluer can tel th end of his labour , what thinke we that we must do vpon whom the charge of religion resteth , in whiche alone both Gods lawes & mans lawes ar also contained . Let vs go to Trent ( some wil sai . ) But to what ende & purpose ? That we may be some part of that assembly , & debate ma●ters of religion together with the fathers : nothing truely can be more glorious or profitable than this oure iourney . This peraduenture some wil alleage . But I praye you good Sir came it neuer into youre mind once to thinke that we ( althoughe we wold neuer so faine ) can not be admitted vnto any part of that consultation , nor albeit we were admitted therto , yet eyther coulde or would be a parte of that Councell , whose aucthorytie dependeth onelye of the Byshop of Rome the sworn enemy of Christ and hys Churche ? You vnderstande ( I trowe ) howe hardelie we are besette euen in the verye doore . But where necessitye ruleth there is no place left for deliberacion , and it were but vayne to aske what one shoulde doe when he hathe not yet considered what hee maye do . And so where oure aduersaryes do leaue vs no place in theyr assemblye , they doe also vnburden vsof the care that we shoulde haue of disputing there . They truly whom they disdayne , do also lykewyse disdayne them . They despise vs , and we set nought by them . They forsake vs dryue vs awaye and reiecte vs frome theyr familiaritye , and we agayne eschewe them , flye from them and voluntarilye abhorre them . Blessed is that man saide to be that Psalm. hathe not walked in the councell of th ungodlye , nor stode in the way of the synners , nor sat in the chayre of skorners . I haue not haunted ( saith Dauyd ) wyth vayne persons , neyther xv . Psal compayned wyth dissemblers , I haue hated th assemblye of the euyll , and haue not kepte companye wyth the wycked . In this Psalme the holye man of God maketh a declaracion of his lyfe , and sheweth for the hymselfe to bee folowed of all godlie persons . But battayles haue beene diuerse tyme foughte indifferentelye one both partes not wythoute their prayse , and theyr Bee also whyche accounpt it more noble and gloryouse to keepe theyr owne , then to inuade other mennes , and soe we by defendinge oure owne cause manfullye , shall fighte wyth oure aduersaryes aloofe . But the clause of continuacion dothe shut vs quite from that libertie , and cast a banke ( as it were ) agaynst oure enterprises . Euen so not many yeares passe the Ambassadoures and Diuines of the moste noble Prynces of Germanye , after many large promisses , yea and the dayelye intercession of the most myghtye Monarche Charles the v. by the space of many monethes cold hardly at the length be admitted to the assembly , which not with standing in despite they termed a congregation , as though a man should call that a troublesome or tumultuous company , which is said to be appointed about matters not very waighty . We may wel thinke how far the diuines of Germanye were from the chefe point of disputation , when they were not suffered so much as to entre into the dore therof . But graunt that we should be better vsed ( whiche neuerthelesse is not credible ) what shal be or can be the conditions of this disputation , so long as these lawes which our aduersaries prescribe do stand , Or what certentie can we haue , when th only rule of certaintie is taken awaye . But admit that al things are redy , & that both Gods lawe & mans lawe agree to vs yet who shal be our iudges , who shal be our vmpires . Truely euen they whom experience hath taught long sithens to be our deadly & mortal enemies , & who also haue solemnly sworne & expresly conspired oure destruction , what equitie or iustice can any man loke for at these iudgeshāds . What if the Papistes , such is their boldenes , do forthwith write th actes of the Councel , what if they faine that a matter is lawfully discussed , & after diligent knowledge therof had , do decree that we should be published for most greuous heretikes , & worthy of most seuere & sharpe punishment . Truely we shall neuer hereafter so wel wipe away this crime , but that some suspition therof wyll for euer remayne in the mindes of the symple . Here peraduenture some of oure menne wyl be earnest , and thynke thus with hym selfe , that althoughe all other thynges be denyed vnto theym , yet at the least wise they shall haue liberty to propone and set sorth our doctrine before theyr eyes , and that this proposicion shal containe a forme of protestacion ( as they cal it ) or rather of confession . But I truelye do not see what it profiteth to doble repete or witnesse one thynge so often tymes to these felowes especiallye whyche of the thynge it selfe haue geuen vnto our men the name of Protestants , because they forsothe often declared by professinge alwayes on thyng , of what opinion they were . We reade also that the holy Martyrs of Christe , haue defended their causes beefore wycked Iudges , but we neuer read that they haue wyllyngly presented theyr causes before them . Our Lord also wylleth his to beware of those ● . Math. menne whych shal delyuer them vp to the Counciles and scourge them in theyr Sinagoges . He dothe not then saye , thruste youre selues willyngelye into their Councels , and take them to be Iudges of you and your causes , whom you knowe wyl be enemyes and Iniuriouse bothe to you and youre cause also . Paule the apostle , rather then hee woulde commit his cause to the Iewes whom he knew to be his enemies thought it better to appeale to the Iudgment of Th emperour . This example folowed Athanasius , Cirillus , & Nazianienus , and wyth al diligence eschewed the conuenticles of Heritykes . Therefore where so manye and soo greate difficultyes be , I cannot see what we haue to do at Trente , this one thinge excepte , that is to saye to offre agayne wyllyngelye to our enemyes that thing for th obtayning and gettinge by force whereof wee haue beene at this great and continuall warre with them so long . For if the right of Calling Sinodes doe not pertayne to the Popes neither by the lawe of God nor manne . No more trulye ( although some tyme it had appertained ) it is now to be permitted or graunted to them in their owne case beyng called vnto Iudgement , to be bothe Iudges and parties . We therfore which are not called to a Councile , but to the dragges and filth of the Courte of Rome , wil neuer so behaue our selues , that we shall be sayd by oure Obedience to haue deliuered and as it wer sealed into their hands , that power which bothe the lawes of God and also of men haue cleane taken from them . But if the obedience of subiectes be limitted wyth the power and right of the Superioure , and yet suche as we oure selues are do cal forth Kinges and Emperours to Counciles , by our presence trulye to our power and as muche as in vs doth lye we shoulde arme the Pope also against Christin Princes and thorough our most vniust iudgement we shold not only offend al other Christians which vpon waightie occasions haue abstained from this meeting , but also make them both hate vs and also to be more hated of the Papists . This the Princes of Germany vnderstod wel enough who in their last metig at Neoburgh did stoutly reiect the stinking request of the Pope . They sayde that they meruayled much to se him so shamelesse that he was not a bashed to prescribe things also to them , of whom he was him selfe accused of treadinge religion vnder foote , who also had made a violent & vniust title to the possession of the Church , wherfore that he shold mocke others who knewe not as yet the Romish fraudes & guiles , as for them selues who knew them sufficientelie enoughe they would not seine onelye to knowe them but also to foresee them . Mooreouer this is not to be omitted , that if at any time wee shoulde be admitted to theyr assemblyes we muste vouchsaufe to terme this rable of mitred felowes by the name of Fathers , yea and that moste holye or at the leste wyse moste reuerende Fathers . For it is not mete that any man should come to speake his minde withoute some Preface of dignitye and honor , especiallye in their presence whose pride and ambicion wil neuer be satisiied . But with what countenaunce or conscience shall wee speake vnto them reuerentlye , to whome what honor or reuerence so euer we shewe , wee pull that all frome Chryste and his Churche . I haue nowe proued ( I thinke ) sufficientelye , that there bee no iuste causes at all why we should go to Trent but rather verye many and those moste wayghty occasions to be agaynste this Iorneye , and so consequentlye that oure menne can by no meanes goe to this Councile withoute committinge a most haynous cryme . And albeit we do condemne and eschewe theese Romishe Sinagoges , we doe not also therefore abhorre and flie from all Christian assemblyes , but we acknowlege and confesse most playnely that if anye excellynge others in Learning Godlynes and Iudgement be dewlye called to a lawful Councile , thei cannot refuse this charge laid vpon them withoute incurringe the greuous indignacion of God and also the iust displeasure of al estates of men . But that there may be a good ende of Counciles , it is also requisite that the things tending to this ende should be wel set in order . If therfore Christian Prynces to whom this charge doth chiefeli pertaine , do settle their myndes earnestelye to reforme the church , they wil set to their helping hands al together , so that the Councel may bein very deade Catholicke as it is in name termed . But it as the tymes be nowe theyr godlye enterpryses cannot haue good successe , then it remayneth that euery one of them shoulde employe that care and diligence in his one kingdom & countrye which they purposed al at once to bestow in general . Let them therefore endeuor to call nationall or prouinciall assemblyes , the whyche not wythstanding I woulde not so restrayne , but that straungers also shoulde haue free accesse thereto , so that they were suche men by whose presence the companie might be adourned and helped . Lette them also prouide that the place maye be free and voyde from al kynde of feare & dreade , let there also bee sufficiente Pryuileges and warrauntes of safe conducte . Let the voyces and elections be also free , Let the wayes be also safe , and not perillous thorough Ambushes and wiles . And yet lette all this libertye bee bounden and limytted with the lawes of equitie so that no manne maye do anye thing more then the rule of piety shal permytte . And that this maye the better be doone , this Councile must be Chrystian , whyche notwythstanding stretcheth farre & wyde . For the cannot be Chrystian , whych doth not referre all his doings to the rule of Chryste and his Apostles comprehended in holy Scriptures , whiche doth not also agree altogether & in al poynts , whych Chrystian manners and finallye wyth the Chrystian examples of the pure Churche . That this Councel also shuldbe Christian , let the matters which are incontrouersy be debated not with hatred , but modestly according to Christian charity , & bi such lawes as seme to be apoynted for the pening of the truthe & not for the darkening thereof . But how far am I gone , mine entente was to teach you the we ought vpon greete consideracions not to go to Trent . The whyche thynge yf I haue broughte to passe , then haue I also fynished and accomplyshed that whyche I toke in hande . And thus I make an ende .