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book_n	canonical_a	holy_a	scripture_n	5,721	5	6.0092	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13964	The trial of trueth or a treatise vvherein is declared vvho should be iudge betvvene the Reformed Churches, and the Romish in which is shewed, that neither Pope, nor Councels, nor Fathers, nor traditions, nor succession, nor consent, nor antiquitie of custome: but the onely written worde of God, ought to determine the controuersies of religio[n]: wherin also is declared which is the true religion, and Catholick church. Written for the pleasure of the Popes, Cardinalles, prelates, abbots, monkes: and speciallie the Iesuites, which of late were driuen out of Transyluania, by the states there. Published in Latine by a certaine Hungarian, a fauourer of the trueth: and translated into English by Richard Smith.; Oratio de constituendo iudice controversiorum religionis. English.	Smith, Richard, tr.	1591 (1591)	STC 24274; ESTC S100745	49,352	68

Christ But from Sluester the first vnto Sabinianus 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 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 Kingdome of Antichrist Loe what force and authoritie succession hath Will agreement then in publick doctrine and outward 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 fallen into hoat contentions amongst themselues Between Barnabas and Paule there arose such strife that they brake of companye one from another So Peter of Alexandria 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 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 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 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 of the holy Scriptures onlye which are now called canonicall 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 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 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 the written woord of God sith there is no heretick that doth not alleadge the Scriptures for himselfe 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 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 confounded the Iewes and Philippe conuinced the Eunuke of Quéene Candace by the Scriptures So the Apostles confirmed the Gospell by the writinges of the Prophetes The Iewes of Berea examined Paules 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 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 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

Pope 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 to call vpon their Captaine with this verse O Frances Iesus typicall or second Christ the guide Of Minorites who rulest them that they g●e not aside Graunt vs in heauen euermore with thee still to abide And the later doe not sticke not onely to compare their Dominick with our sauiour Christ but also to prefer him 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 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 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 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 Yea the Canons also haue expresly forbidden the Bishop 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 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 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 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 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 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 The deuill of hell himselfe dare not that thing to enterprise Which shameles Moncke beldame old with craft fraught will deuise Pelagius y e first ordained that clerkes should bestow euerie day seuē houres in Canonicall prayers Gregorie y e first commaunded that they should giue themselues not to chaūtings 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 should be kept the hundreth yeare Clemens the 6. brought it to the fiftith Boniface the ninth to

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 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 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 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 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 Barnard in the yéere of our Lord 1550. inueighed against 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 did directly condemn y ● papacie and was for the sameburnd by Eugenius the 4. Laurentius Valla almost an hundreth 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 impeache and assault the papacie in England After him followed not long after Iohn Hus and 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 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 burning and all kinde of torments at length they were forced to hearken to the aduice of Gamaliel who 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 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 The Conclusion THese were the things good Readers that loue your saluation which I thought good to write at this present concerning the appointing of a Iudge for the controuersies of religion and the finding out of the trueth of the right religion and Catholicke Church Wherin because I take it that I haue said nothing which I cannot make good by manifest proofes either of the holy Scriptures or Catholick Fathers or els euen of those authours themselues whose testimonies I haue truely alleadged Surely it is méete and right that all those that loue the trueth shoulde be stirred vp to séeke out the way of eternall life and without partiall iudgement to know the trueth of religion and of the church without the which saluation is not to be had And now that which remaineth let vs with all our hearts beséech our onely master the Lord Iesus Christ that wee may be taught many things more which wee knowe not by him from whom we haue receiued these things which we doe know let vs pray him that of his mercie preuenting vs and furthering vs he would teach vs those thinges which being to be knowen for our comfort wee are not ignorant of kéepe vs in those things which we knowe to be true strengthen vs in those things wherein we stagger being true and deliuer vs from those things which are false that so in our thoughts and words he may finde that which he doeth profitably geue vs and may cause those things to procéed from vs which may be acceptable to God and profitable to men Amen FINIS A Catologue of the authours whose Testimonies besides the Canonicall scriptures are alleaged and quoted

in the margent of this booke A. AVgustinus Ambrosius Acatius A●hanasius Andradius Antoninus Florentinus Aeneas Syluius Alberr Krantzius Abbas Vrspergensis Augustinus Steuchus Arnobius Feron Actius Zan. Agrippa Apollo Arnulphus Aurelian Episc Ac Martyrum B. Barnardus Abb. Clara. Basilius Bonifacius Baldus Benon Cardinalis Beda Barnus Bernardinus Mendoza C. Chrisostomus Cyrillus Clemens Alexandrinus Cyprianus Calixtus C●ementis clementinae Coletu Conformitatum liber Concilium Tride●inum Comentarij magist Parisiensium Cuspinianus D. Ducherius E. Eccius Euagrius Eutropius Extrauagan● Eusebius Eberhardus Salisburgens Archiepisc Epiphanius Erasm●s F. Felinus Franciscus Petrarcha Flouius Blond Funccius G. Gregorius Nazianzenus Gelasius Guilebnus Budaeus Gerson Gregorius Magnus Gratianus Gabriel Biel. Grebelius Georgius Lilius Gallici annales H. Hieronymus Huldricus Huttenus Hosius Helmodius Hieronym Sauanor Hieronymus Marius I. Ireneus Jus Ciuile Ius Canonicum Iason Ianus Panonius Episcop Quinquecclesiensis Ioannes de turre cremata Ioannes Monlucius Ioan. Petrus Ferrariens Ioan. Auentinus Ioan. Iouianus Pontan Ioan Riuius Ioan. Kanisius Ioan. Nouiomagus Ioachimus Calaber Ioan. Dela casa Arch. Ben. L. Lindanus Lombardus Laurentius Valla. Luitprandus Ticinencis Legendae Sanctorum M. Marcilius Ficinus Mantuan Baptista Massaeus Marullus Mattheus Parisius Michael centena● N. Nicholaus Cusanus Nauclerus O. Orosius Origenes P. Paph●●tius Panormitanus Paul Verger Episc Petrus à Soto Platina Petrus Praemonstraters Pighius Philippus Decius Pantaleon R. Raphael Volaterran Ruan Tap. Rufinus S. Stella Venetus Sabellicus Socrates Sigib●●tus Spiridion T. Tertullianus Thom. Aquinas Theodor. Tetzelius Thomas Rhedon V. Vincentius Valer. Anse●mus Vicelius Z. Zozimus Faults escaped in the printing LEafe 3. a. line 23. there lacke these wordes and man Leafe 7. b. line 1. put out vsed Leafe 10. a. line 22. for of read to Lease 12. a. line 7. both in the text and in the margent read fift for first Leafe 15. b. in the latter of the two first verses in meeter the last word of the verse read the same Leafe 27. b. line 29. read there are for three are and line 33. for at read it NON SOLO PANE VIVET HOMO Luk● 4. Imprinted at London by Iohn Windet for R. Dexter and are to be solde in Pauls Churchyard at the signe of the Brasen Serpent The entrance Panormitane and Gerson The pleading and exception of both sides for the assignning of a Iudge The matter lying in question Alexander The setting downe and diuision of this Treatise 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. Col. 2 Esai 1. Chrisost hom 49. in Mat. Aug. lib. 3. de Trin. Trid. ●ons sec 4. decr 1. Lind. li. 1. c. 4. hom de verb. S●t in co●f cathol Ecc. pag. 138. 1. Iohn 1. Aug. lib. 2. cont Jul. Hom. 41. in Johan Lind. lib. 3. e. 19. And● li. 5. R●ar Tapart 2. 〈◊〉 〈◊〉 3. Rom. 〈◊〉 Aug. l. 2. con ●●l ●om 41 in 〈◊〉 Col. cens pa. 46. Ru. Tap. de pec orig con Bass sess 36. 1. Co● 2. Rom. 8. Ioh. 3. Ephes 2. Aug. de spirit● lit cap. 30. Con. trid ses 6. cap. 1. Gab. Bi. 3. sent dist 37. Aul. li. 3. pa. 92 Rom. 3. 4. 5. 〈◊〉 3 Act 10. Aug. de trin ser 114. Ber s●pr can ser 61. Con. trid ses 6. c. 2. Aud. l. 〈◊〉 p 447 So● in Sch. de purg Cens col pag. 156. Ioh 3. 1. Tim. 1. 1. Io. 2. Mat. 20. Isa 53. 1. Tim. 2. Aug. li. 10. cōfes c. 42. in Io. ho. 84. Amb. de Is Iac. Hort. ani cap. art 6. de sali pa. 239. Lom li. 4. dist 45. Ron. dist 45. art 2 Heb. 10. 〈◊〉 Io. 2. Heb. 9. Isa 53. 63. 43. rō 3. act 4 Con. Trid. ses 6. c 2. cat rom pa. 11. Gab Bi. dist 12. Lind. l. 〈◊〉 p. 375. Ephes 4. Rom. 〈◊〉 Io. 1. Psal 19. Esay 53. Psal 5. ●om li. 4. dist 16. ●at ro pa. 442. comp th●●l 6. cap. 24. cō trid ses 4. And. 〈◊〉 19. 〈◊〉 28. Ioh. 10. Ephes 2. 1. Cor. 3. Mar. 28 Sot def cat de ●ccle pag. 291. ius Can. di 4. Trid. con ses 5. cap. 2. Mat. 18. Gal. 1. 〈◊〉 Luke 11. 1. Cor. 2. Psal 116. 12. 6 Tap. art 〈◊〉 p. 〈◊〉 So● ass cat de consil 〈◊〉 Mat. 28. Mar. 16 1. Cor. 11. Aug. ●p 218. ad ianuar lib. 3. de doct chri cap. 9. Trid. confes 7. cap 1. ses 7. cap. 8. Lind. li. 4. cap. 57. Rom. 8. Psal 111 1. Tim. 2. Lind. li. 〈◊〉 cap. 73. con trid ses 4. cap 9. Th. Aqui. li. 4. dist 〈◊〉 art 3. soc ass cat de e●ch Psal 32. Rom. 18 Sot in Cath. Sch. idem in ass●r Cath. Heb. 12. 1. Cor. 7 1. Tim. 4. Chrisost hom 1. in Titum Ius Can. dist 28. Pig Cat. Rom. pag. 552. Col. 2. Mat. 11. 1. Io. 1. Ephes 2 Gal. 3. Mat. 15. Con. Trid. ses 7. can 1. cat Rom. pa. 319. 499. Con. Trid ses 4. can 1 174. Grat. ca. 1. dist 5. John 1. Heb. 10. Sot ass Cath. And. pa. 11. Extrauag Aqui li. 44. 4 3. Col. 2. Galat. 5. 1. Cor. 7. Lind. l. 3. c. 27. Con. Trid. ses 3. con 6. In B●l. cap. maiest 1548. edita Rom. 3. Act. 4. 6. And. li. 3. pag. 326. 324. Ex. 20. Mat. 4. Acts 14. Apo. 22 1. Iohn 4. Ecchius in Ench Lom li. 4. dist 46. Con. Trid. ses 6. cap. 3. Lind. li. 3. cap. 32. Bon. dist 459. 3. Deut. 4. Con. Trid. ses 4. 1. Tim. 4. Col. 4. Rom. 14. Mat. 15 Sot ass●r Cath. de●eiun 1. Jo. 2. Tetzel prop. 11. 46. 64. 62. extrauag leg tit 9. ●l●m 6. Epbes 4. Col. 1. Cont. Flor. Io. de tur crem l. 3. c. 64. F●l l. 1. cent Rō Psal 26. Mar. 9. Rom. 8. Ant. Pag. 4. tit 6. cap. 267. 1. Io. 2. Mat. 24. Dan. 12. Apo. 17. 2. Thess 2. Comp. The. lib. 7. cap. 8. 14. Ioh. 5. Apoc. 14. Cat. Rom. pa. 127 comp The. lib. 7. ca. 3. Ingel Stad Propes The Popes can not be iudges of religion for eight reasons 1. Proofe of the impietie of Popes 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 2. proofe of impietie Benon Caridinalis Raphael volatterranus Io. Mont. li de Relig. pa. 101. Sabellius E●●ead 9. li. 6. See the booke of conformities fol. 288. col 4. 231. col 1. Anton. in hist par 3. tit 23. 24. Anton. tit 23. §. 17. fol. 197. 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