Two treatises the first, of the liues of the popes, and their doctrine. The second, of the masse: the one and the other collected of that, which the doctors, and ancient councels, and the sacred Scripture do teach. Also, a swarme of false miracles, wherewith Marie de la Visitacion, prioresse de la Annuntiada of Lisbon, deceiued very many: and how she was discouered, and condemned. The second edition in Spanish augmented by the author himselfe, M. Cyprian Valera, and translated into English by Iohn Golburne. 1600. — Dos tratados. English

Author: Valera, Cipriano de, 1532?-1625.1600

TWO TREATISES: The first, OF THE LIVES OF THE POPES, AND THEIR DOCTRINE.

The second, OF THE MASSE: THE ONE and the other collected of that, which the Doctors, and ancient Councels, and the sacred Scripture do teach.

Also, A Swarme of false Miracles, wherewith Marie de la Visitacion, Prioresse de la Annuntiada of Lisbon, deceiued very many: and how she was discouered, and condemned.

Reuelation 17. 1.

Come, and I will shew thee the condemnation af the great Whore, which fitteth vpon many waters. And vers. 15. The waters which thou sawest, where the Whore sitteth, are people, and multitudes, and nations, and tongues.

The second edition in Spanish augmented by the Author himselfe, M. Cyprian Valera, and translated into English by Iohn Golburne. 1600.

Printed at London by Iohn Harison, and are to be sold at the Grey-hound in Pater noster row. 1600.

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TO THE RIGHT HONORABLE SIR THOMAS EGERTON, KNIGHT, LORD KEEPER OF the great Seale of England, Chamberlaine of the Countie Palatine of Chester, and of her Maiesties most honorable priuie Councell: I. G. wisheth all health, increase of honour, and euerlasting happinesse.

SOlons law to the Athenians (right Honorable) adiuged him to die, & vnworthy to liue, that in time of ciuill garboyles, as carelesse of the weale publike, withdrew himselfe and became a neuter. Which law, albeit proceeding from a Pagan, yet holding affinitie with holy writ, I cannot but approue, and wish the same were also of force among Christians. Professed Christians I meane, which (in these factious broyles in the common wealth of Israel, wherein Religion seemeth to be rent (as it were) in two, each part challenging the truth as his owne proper, whereas but one Truth there is, and the same indiuisible) are either carelesse and negligent in the Lords worke, and so accursed: or els become luke-warme, awaiting onely occasion to runne with [Page] the streame, and cleaue to time and stronger part for their better safetie. Both which, as abominable to God, are to be spued out of his sacred mouth: & to be shunned of men as the Apostle willeth. Sith hated then of God, and detested of men, I conculde with Solon, such Foxes not worthy to liue among Christians, & would God they were cut off from destroying the Lords vineyard. The consideration whereof, and that my selfe (albeit simple and most vnworthy of many thousands, secluded from the world, and cut off from the societie of men, or meanes of imployment to benefit (as of right it claimeth) my natiue country) am also a member of this Christian cōmon wealth: hath made me charie to be taxed with the guilt of like crime: & careful to auoid the note of both the one and the other, prickt therefore with the spurre of dutie, zeale, and hartie desire to good the Region, wherein I first tooke breath (though little carefull of my good) to the vtmost stretch of my poor abilitie, I bring here my endeuour, and translation into our vulgar tongue, for the helpe and instruction of the simple. The due commendations of the Author and Subiect farre exceedeth my reach, and therefore do leaue them to the censure of the learned. And taught by long experience, your Lordships godly zeale for the aduauncement of true religion and due execution of iustice (the hauing or wanting whereof, is the glorie and suretie, or maime and ruine of all sttates and kingdomes) and seeing your Lordship by diuine goodnesse placed, and by Regall power deputed in this selfe same common-wealth, for a light vnto others, and a Shepheard to feed the people with iustice and iudgement. These (my good Lord) with the worthinesse [Page] of the worke, best beseeming so worthy a Patron, together with humble acknowledgment of dutie to your Lordship haue caused me make choise of your honorable selfe, the better emboldened thereunto by your good acceptance of my former booke. And so I humbly commend this my trauel to your like view and protection: not doubting but your Lordship, after your wonted honorable disposition will vouchsafe to take in worth my simple present, and pardon my presumption proceeding from an affectionate desire to do your honour seruice, whereunto before all men, I acknowledge my selfe bounden, and my dayly study shall be imployed: I beseech the eternall Deity, to increase his graces in your Lordship, that his glory may more thereby appeare, and multiply your dayes as the dayes of heauen, to pull the pray frō the Spoylers iawes, and relieue the oppressed. And so in all humilitie I take leaue. Fleete my miserable prison this 24. of October. 1600,

Your Lordships most bounden in all affectionate dutie. IOHN GOLBVRNE.

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The Translator to the Reader.

I Haue pained my selfe (gentle Reader) to doe thee pleasure, and therefore craue but that curtesie of thee, which in common right is my due: namely, thy good conceit and fauourable censure of my trauell: which albeit not pollished with finenesse of phrase yet it is beautified with truth of matter, as God gaue abilitie, my small knowledge in the tongue, and the misery of the place aforded. If any will charge me with folly and presumption in attempting this translation, better beseeming some of riper iudgement. I graunt there is cause: yet thou forward taxer of faultes, in others, why doest thou not rather iudge & condemne thy self? that hauing a better talent, hast worse imployed it, nay hast buried the same: & in ten yeares space sithens this worthy worke was first published, hast not bettered thy country by thy paines taking, nor benefited others by translating it thy selfe. For my part, I hold it fitter, that the body rather brooke a meane repast then starue for want of foode: And had rather my rash ignorance should be published in print, and so noted of thee (for of better minds I expect better thoughts) then that so heauenly a light of Christian knowledge, should rest obscured in the mysty darknesse of a strange language: and so precious a treasure be buried in rustie silence, without comfort or commoditie to my countrey. For among so many worthy labourers in the Lords vineyard, raised vp by God in this latter age, there is none (pardon me good Reader if my simple iudgement faile me) that hath exceeded, nay few or none that hath equalled this Authour, in the matter and method of this booke. Wherein by way of Antithesis, are liuely set forth Christ and Antichrist. To the end that two contraries opposed, Christ the true light may appeare more glorious: and Antichrist the child of darkenes may be viewed in his proper colour, that the one may be imbraced with all obedience, and the other abandoned with all detestation and horror. For if thou wouldest know by the word of God, and be assured by the testimony of his holy Spirit that Ancichrist foretold by the Prophets and Apostles, is already come, and the sonne of perdition renealed, if thou wouldest know the certaine time, the place, the maner and markes of his reuelation. If thou wouldest know and be acertained by the same Spirit, that the Pope is a false Priest, & that very same Antichrist, so proued by his abominable life and doctrine, by the testimonie of Gods sacred word, and vnrefutable arguments drawne from the same. If thou wouldest know and be assured likewise, that the Masse is a diuelish prophanation of the holy Supper of the Lord, a most blasphemous, idolatrous, and false sacrifice, derogating from the most precious bloud, death & passion of Iesus Christ. If thou wouldest know & by the same Spirit be assured that the same Iesus Christ, true God & true man is the only Lord, Sauiour and redeemer of the world: the onlie aduocate, Intercessor & Mediator betweene God and man: the only & alone king Prophet, and true high Priest, which entred into the holy place once for all, and found eternall redemption. If thou wouldest know that his body and bloud once offred vpō the altar of the crosse, is the only & alone true sacrifice of a sweet smelling sauor in [Page] the nosethrils of God his Father, for the remission of sins: whereby onlie Gods wrath is appeased, we obtaine pardon, peace & reconciliation with God, grace, fauor and euerlasting life. If thou wouldest know and be likewise assured, that this most holy sacrifice of Christ one only time offered is all sufficient for the sins of all men, & that no place remaineth for any other reiteration of the same sacrifice. If thou wouldest know the true meaning, vse & practise of the holy Supper of the Lord Iesus, & the benfit thereof to the Faithfull. If thou wouldest certainlie know, and be fully assured by the same Spirit of Grace, which is the ancient doctrin of God, leading to all blisse and true blessednesse, confirmed with his sacred word, contained in the bookes of the old & new Testament, and penned by the finger of the holy Ghost: and which is the new doctrine of men, pointing the pathway to hell, death & destruction, confirmed with vaine apparitions, dreames, false miracles, and illusions of the diuell. Come and see, & except the god of this world hath blinded thy mind, that the light of Christes glorious Gospell should not shine vnto thee: except thou list to grope at noone day, and wilfully say, I will not see: except thou hast shaken hands with death, and made a couenant with hell: except God for thy wilfull obstinacie, hath giuen thee ouer vnto a reprobate sence, to oppose thy selfe against him & his knowne truth. In reading this booke without partiall preiudication, thou canst not but see, exactly perceiue and tast to thine vnspeakeable comfort, how sweet are the mercies of the Lord, in reuealing to thee (dust and ashes) the mysterie both of the one and the other, which the wise of this world neither haue vnderstood, nor can comprehend: but is reuealed vnto babes, his Saints, to whom he would make knowne the riches of his glorie to confound and make foolishnes the vvisdom of the wise. Which if thou shalt find (as if in singlenesse of heart thou seeke, thou canst not but find.) Then praise Iehouah, the author of all goodnesse be thankefull to this Author, the meanes of thy good, and take in worth my simple trauell, an inferiour furtherance thereunto, who hartily wish thee no lesse comfort and ioy in reading, then my miserable selfe receiued in translating of this booke. And because it seemeth a thing difficult to translate the Prouerbs, wherein not the letter, but the sence is to be followed: that course haue I obserued, & set downe withall the proper phrase of the Spanish and Portugal tongues, both in them and some other hard & doubtfull words: that thou (gentle Reader) indued with better gifts maist iudge, and curteously amend by thy knowledge, what my vnskilfulnesse hath missed: hoping that my desire herein to do well, may excuse in thy Chistian conceit, whatsoeuer is (if any thing) misdone. And so I leaue thee to him that is able to keepe thee.

Thine in the Lord, I. G.

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THE EPISTLE TO THE CHRIstian Reader.

HAd it not bene for the great necessity, which our country of Spaine hath to know the liues of the Popes, that knowing them, it may beware them, and nought esteeme their authority, which against all right diuine and humane, they haue vsurped ouer the consciences which Iesus Christ our redeemer, with his death & passion hath freed, I should neuer (Christian Reader) haue entred a labyrinth so confused, and rugged, as is to write the liues of Popes. For thou must know, that the Romists themselues concord not nor agree in the number of the Popes. Some set downe more, and others lesse. And hence it commeth that so little they agree, touching the time that they poped (Let it be lawfull for me, as of a king, he is sayd to raigne to say of a Pope to Pope) Some of these selfe same also, that all confesse to haue bene Popes of some of them say great Laudes and praises, extolling them to the heauens. Of these selfe same, say others filthie things, casting them downe to hell. An example of the first S. Gregory (As saith Friar Iohn de Pineda 3. part cap. 8. ¶1. of his Ecclesiasticall Monarchie) was the 66. Pope, &c. And not the 63. As saith Mathew Palmer. Nor the 64. As saith Panuinus. Nor the 65. As saith Marianus. nor lesse. 62. As saith S. Antoninus, This farre Pineda.

Gelasius 1. after Platina, is the 51. Pope. After Panuinus, the 50. And after George Cassander, and Carança the 49. Also Paule the second, after Platina is the 220. Carança counteth him for the 219. Pero Mexia for 218. and Panuinus: For 215. fiue lesse then Platina. According to this account. Sistus 5. which in the yeare 1588. tyrannizeth in the Church, should be after Platina the 236. Pope: after Carança 235. After Per [...] Mexia 234. and after Panuinus 231. Most Popish authors be all these. Some Spaniards, and others Italians. And had we alleaged more authors, more disagreement and contrariety should we haue found. Of this diuersitie springeth the disorder, which is in the time that some Popes Poped. For they which reckon least Popes put the yeares which they take from 4 or 5 Popes (whom they reckon not) to other Popes. Carança in his Summa conciliorum, speaking of Boniface 3. (this was the first Pope as in his life shalbe shewed) saith these words. There is diuersitie among writers how long time Boniface 3. was Pope. For of Platina is it gathered, that he was nine monthes. Others say 8 monethes and a halfe: others a yeare, and 25 dayes: Others a yeare, 5 monthes, & 28 daies. Others say, that he died, hauing bene Pope 8 moneths and 22 dayes. This farre Carança. The same might we say of many other Popes. For example of the second, will we put Liberius and Formosus, besides many others that we might set downe. Liberius and Formosus some of the papists themselues, do cannonize, and others doe curse them. Platina saith: that Liberius was an [Page] Arian Panuinus saith: that he was holy. Read his life, which of diuerse authors we haue gathered. As touching Formosus Stephen 6 or 7. condemned him. So did also a Councell holden in the time of this Stephen condemne him. But Romanus successor of Stephen and Theodorus. And Iohn 10 or 9 condemned Stephen, and iustified sn Formosus. And this did not these 3 Popes onely, but a generall Councell of 74. Bishops, holden in the time of Iohn 10. did also the same. But all this notwithstanding, the third time, that Sergius was Pope, he tooke part with Stepben against Formosus Condemding that which 3 Popes, and the Councell had done, and was most cruell, against the bodie of Formosus, vntombing it, and doing that vnto it, which vpon his life, we will declare. Read their liues (Christian Reader) Dogges shalt thou see that teare in peeces, and eate one another: Not men shalt thou see: but diuels incarnate. Thou must also vnderstand, that in the names of some Popes, there is great disagreement. Pope Iohn the last, Platina calleth the 24. and in order 214. Carança calleth him 24. But the 213. in order, Pero Mexia calleth him the 24. Another way carrieth Panuinus 22. he calleth him, or 23. and saith: that he is the 209. in order. Thus taketh he from out the Catalogue. Fiue Popes: two whereof be Iohns: And it is also to be noted, that from Iohn 8. which was a wicked woman. All the Iohns almost, haue bene pestilent fellowes Read their liues.

Three causes there be, why some do number lesse Popes. The first is, because some Popes a very small time Poped. The 2. is, because many reckon not for Popes, all those that were not cannonically elected. The 3. is, because some will not hold them for Popes, who albeit they were connonically elected, yet in there Popedome wickedly gouerned. For the first reason, many reckon not for Pope, Stephen 2. who but three, or as some say, 4 dayes Poped. For the 2. reason exclude they all those, whom they call Antipopes, chosen in the time of Schisme. 30: Schismes counteth Panuinus to haue bene, wherein at one time were 4 Popes, another time 3. another 2. Herehence is it, that they count not Iohn 18. Whom others call 17. nor Clemēt nor Clement 8. And therefore Clement 9. they call 7. nor Benedict 5 nor Benedict 7. called they 6. nor Benedict 13. For these 2 reasons exclude they al thē that by wicked artes, deceipt, force, gifts, or promises were made Popes. Such doe the Councels and decrees of the Popes themselues not hold for Popes. Read that which the Councell of Lateran holden in the time of Nicholas 2. ordained touching this matter. And so many hold not for pope, Constantine 2. Who being a lay-man and without any orders, was by force made Pope. Should this decree be obserued. neither Siluester 2. the great inchaūter, nor Boniface 8. nor Gregory 7 nor an infinit nomber of Popes, which by wicked artes, &c. Were made Popes shuld be called Popes & so very few shuld remaine in the catalogue of the Popes. The 3. reason why some be not counted Popes, is that albeit they were cannonically chosen, yet, during their Popedome, either in life, or in Doctrin, or both in life & Doctrin were they abhominable. For this cause some count not Lando. Read his life. For the same cause, some reckon not Iohn 8. a whore before, & when she was Pope. Were this reason ought worth, very few should be counted for Popes. For all the Popes ingenerall from Boniface 3. vntill [Page] Sistus 5. who now tyrannizeth, haue either in life or Doctrine bene wicked. And so, ought not to be connted. Boniface 8. Of whom say all, that he entred like a Foxe, liued like a Lyon, and died like a Dogge. And alone was not he, that did this: he had many companions. These be the causes, why some reckon lesse Popes, then others. And in these names, Stephen, Iohn, Clement, Benedict, Constantine, and Felix, shalbe found this abridgement of Popes. There are no liues of kings nor Emperors, were they Christians, pagans, Iewes, Turkes, Scithians; or of whatsoeuer other nation, so confusedly and diuersly written, as are the liues of the Popes. And that which is more to be maruailed, written, imprinted, and approued by the papists themselues. The holy Ghost it seemeth, hath purposely cast into the writing of their liues, this confusion. For the Popes being kings and Lords of Rome. And Rome as say Saint Ierom, Petrark, Laurentius Valla, and many others) is Babilon. And Babilon, as much to say, as confusion, all whatsoeuer, the Popes haue done, doe, and shall doe, is and shalbe confusion: And so can no order be held in counting of them. And with what more proper name then Babilon, or confusion, can that Church be called, wherein they so pray and sing in straunge & confused Language, that one vnderstandeth not another. And that yet which is worse he, him selfe that praieth of singeth, vnderstandeth not oft times that which is sayd. My desire is (friendly Reader) to aduise thee of this confusion: That if thou shalt read in one author that Pope Iohn 24. for the great villanies and heresies which in his presence, and to his face were proued, was condemned in the Councell of Constance: and others say this happened to Pope Iohn 23. & others, to Pope Iohn 22. then nothing maruaile: For these 3 Iohns 22. 23. and 24. be one selfe same Pope Iohn. Concerning the concurrences of the kings of Spaine, which I place with the Pope, I haue followed Don Alonso de Carthagena Bishoppe of Burgos in his Latine Historie of the kings of Spaine, which he calleth Anacephalaeosis, as much to say, as a Recapitulation. No other hath bene the purpose and motiue me mouing to write these 2. Treatises of the Pope, and of the Masse. But the great desire I haue that they of my nation, might enioy the same mercies, which the Lord in these last times hath shewed to many nations in Europe, giuing them liberty of conscience (& this not to let loose the raynes to serue the lusts of the flesh, but in spirit and truth to serue the liuing God, whom to serue, is to raigne) I very much sorrow, that my nation to whom the Lord God, for the things of this world, hath giuen so much wit, hability and vnderstanding (which other nations cannot deny) In things pertayning to God, in the things concerning the saluation of their soules, or going to heauen or hell, is so blockish and blind, that it suffereth it selfe to be carried by the Masse, that it suffereth it selfe to be gouerned, troden vnder foote & tyrannized of the Pope, of the man of sinne, of the sonne of perdition, of Antichrist, whom as God, sitteth in the Temple of God, shewing himselfe that he is God. And that moreouer which S. Paul 2. Thess 2. saith. All the euill of the Spaniards cōmeth vnto them of a false perswasion which they haue conceiued of the authority of the Pope. The Pope, they beleeue to [Page] be the successor of Saint Peter, the Vicar of Christ, God vppon earth. They beleeue, that all whatsoeuer the pope doth on earth, God doth it in heauen and what soeuer he vndoeth in earth, God vndoeth in heauen. This first Treatise, shall serue to open the deceipt vnto them: very palpably & plainely will it shew the pope, not to be the successor of S. Peter. But of Iudas. Not to be the Vicar of Christ, but of Sathan (whom the holy scripture calleth prince and God of this world) And that we therefore ought not to obey the pope, nor make more reckoning of him, nor of that, hee shal commaund, then we doe of that which our mortall enemy commaunds vs. Mine harts desire and prayer to God is, for my nation, that they may be saued: that his Maiestie deliuer them from the power of darknesse, and transfer them into the kingdome of his beloued sonne. I would if I might by any meanes prouoke my nation. I would they had an holy enuie at other nations. Why doe they (and not the Spaniards) read and heare the word of God, in their owne Language, as in the holy Bible it is written? Why do they (& not the Spaniards) receiue the holy sacraments with the simplicity that Iesus Christ did institute and celebrate them. Wherewith, without any humane inuentions, superstitions, and Idolatries, he commaunded his Church to administer them? This testimony giue I of my nation, that they haue the zeale of God: and so shall you see few Spaniards to be Atheists, which haue no religion. But this their zeale, is not according to knowledge: for by the word of God is it not ruled: but by that which Antichrist of Rome commaundeth. Who hath taken from them, and forbidden them the reading of holy scripture. For well knoweth Antichrist, that if the Spaniards shold read it, then would they fall into account, and know the abhominable life of the popes, and their wicked Doctrine: And so would forsake and detest them. And should Spaine once forsake the pope, the pope would reckon (as they say) with the Oleados or annointed, of whom there is no hope of life: O that if God please, I may see this day. And if the pope should fall, then also in a moment, would fall the Masse, and all the other Idolatries which the pope hath inuented. This is the cause why our aduersaries so greatly fight, to intertaine, and mainetaine the authority of the Pope. For very well they know that the Pope once fallen, the popish religion of necessity must fall to the earth. Very well did Pedro de la Fuente (or Fontidonio, as others call him) a diuine of Seuill vnderstand this: who in a sermon which he made, the last day of September in the Councel of Trent, greatly inueied against the protestants, calling them heretiques, saying: that they sought to cast downe the 2 pillars of the Church. To wit, the sacrifice of the Masse & the Pope, This Diuine sayd moreouer: that the Councell ought to employ all it force, to sustaine and vphold them. The pillar (said he) of the seat papall once pulled downe, that the whole Church would fal to the earth. The reason which he gaue was, because the funerals and obsequies of the Church went iointly, and accompanied with those of the Pope. There is nothing (sayd he) that the aduersaries with deliberate purpose more endeuour to doe, then to put downe the Pope, &c. Our aduersaries haue fallen in the reckoning, and this is the cause, why they maintaine and adore (and many [Page] of them doe it, against their owne conscience) The Pope, howsoeuer abhominable, wicked, and great an Atheist he be. I humbly beseech his maiesty to send the true Sampson, which is Christ, who with one pluck, may wholy pull downe these two pillars, and so the house of Dagon may fall vtterly to the earth. Iudg. 16. 29. I know that were the Pope, and his Masse pillars built vpon the rock, vpon the cornerstone Christ, that neither the gates of hell, nor whatsoeuer men could imagine, should euer preuaile against them. But because they be not founded vppon this firme foundation: but rather vpon humane inuentions, any small thing whatsoeuer, that carrieth any reason, maketh them easily to stagger. The thing which wholy ouerthroweth them, is the word of God. As by the Lordes assistaunce in these two Treatises shalbe seene. His Maiestie I hope, whose cause we here maintaine, will draw some fruit out of this my trauaile. To him I commit the charge therof. For as saith his Apostle 1. Cor. 3. 7. Neither he that plāteth is any thing, nor he that watereth, but God, which giueth the encrease. His cause it is, to him I commend it. That which in the meane time Christian Reader, I beseech thee, for that which thou owest to the health of thy soule (the which if thou loosest, what shal it profit thee to haue gained the whole world) is that thou read, consider and weigh the reasons which we giue in these two Treatises, for confirmation of that which we say▪ and see which more agreeth with the word of God, with that which the ancient Doctors and Councels, and which naturall reason, teach: that which we haue said, or that which our aduersaries say. The holy, and true, who hath the key of Dauid, which openeth, and no man shutteth, which shutteth, and no man openeth; Open vnto thee the gate, that thou maiest consider and adore his holy law. He euer bewith thee, Amen. The 25. of Iune 1588.

Your most affectionate brother in the Lord. C. V.

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The first Treatise: of the Pope and his authoritie.

Idolatry. IDolatrie (which is to giue the honour, worship and seruice only due to God, to a creature, whether good or bad, holy or prophane) is the most grieuous sin that is, or cābe imagined. For the Idolater, like a traitor to him that made him, directly & manifestly committeth high treason against his God. He endeuoureth, what in him lieth, to cast God frō his throne, & therin to place that which himselfe worshippeth, albeit the worke of his owne hand. To shew the grieuousnesse of this sinne, very seuerely hath God punished it: as he plagued the Israelites (we see) when they made the Calfe. For the which the Lord had wholly destroyed them, had not Moses stept in, a very good Mediator. Notwithstanding there died of them in one day by the sword about three thousand men. And it is to be noted, Exod. 32. that neither Aaron, nor the Israelits were so blockish, nor foolish, Deut. 9. 14. to thinke the calfe which they had made to be God. That which they supposed was this, that the honor done to the calfe they did it vnto God. And so Aaron when he saw the calfe he built an Altar before it: and proclaimed, saying: To morrow shall be a feast vnto Iehouah, This he said, for the representation of God, which he and they supposed they had made in the calf. This maner of Idolatrie had the people of Israell seene in Egypt. For the Egyptians, The cause why the Israelites worshipped the molten calfe. besides infinite other things, adored the figure of Apis, which they also called Sirapis, being the name of an Oxe. The Israelites applyed to their religion, the manner of worship which they had seene in Egypt: and coueting visible things by which they might represent and worship God, they made of set purpose, a Calfe of mettall, as is read in [Page 2] Exod.. 32. 4. And Aaron formed it with the grauing toole, and made thereof a Calfe of mettall, and they said, These be thy Gods ô Israel, which brought thee out of the land of Egypt, &c. The same saith God in the eight verse, complaining of the people to Moses. And Dauid, Psal. 106. 19. They made (saith he) a Calfe in Horeb, and worshipped a molten Image. and turned their glorie to the similitude of a bullocke that eateth grasse.

And Ieroboam renewing this Idolatrie, 1. king. 12. 28. made two calues of gold, one whereof he placed in Bethel, the other in Dan, and said as his predecessors in the wildernesse had said, These be thy Gods which brought thee, &c. Exod. 32. 4. And it is not to be thought (as before we haue said) that either Aaron, or the Israelites, or after them Ieroboam, or his people were so sencelesse to thinke that the Calfe, or calues (which they themselues with their hands a little before had made) was God, whose being is from euerlasting. That which they thought was this: that God which had brought them out of Egypt, representing himselfe in the Calfe, had poured thereinto, a certaine diuinitie, and therefore would be worshipped in the same: as they did worship him. This doing, they tooke quite away the worship which they only owed to God, and gaue it to the creature. For this cause (saith Dauid) that the Israelites turned the glorie of God into the similitude of a Bullocke, &c. &c. Psal. 106. 20. The same say we to our aduersaries. They beleeue not (will they say) that the image of our Ladie of Guadalupe, nor that of Mountserrat, is the same virgin Marie, which is in heauen. They beleeue not (say they) that the woodden Crucifixe of Burgos, is the same Christ, which sitteth at the right hand of his Father. That which they beleeue is this, that God hath infused into these, and such other Images, a certaine diuinitie, to represent the Virgin Marie or Christ crucified, &c. And therupon (say they) worke they miracles: and therefore doe they reuerence and adore them. And so fixe they their eyes, and settle their whole mindes to honour and worship these visible Images: that they take away the honour which is onely due to God, and giue it to a woodden image that is made with mens hands. And being in any affliction, in steede of seeking helpe at God, by the meanes of his sonne Christ Iesus. One crieth [Page 3] out, O my Ladie of Guadalupe, another: O my Ladie of Mountferrat, another: O my Lady of Walsinhham, another: Lord Saint Elmus, Lord Saint Blase, Lady saint Lucie, &c. Of God or his sonne Christ none hath remembrance, except here and there one in a corner: and if the others heare him, they call him a Lutherane heretike, that inuocateth not the Saints, but God only and his sonne Christ Iesus. But God commands vs to call vpon him in the time of trouble, and hath promised to heare vs, Psal. 50. 15. Christ saith, All whatsoeuer ye shall aske in my name shall be done vnto you, Mat. 7. 7. Mar. 11. 24. Ioh. 14. 13. &. 16. 23. But of this will we speake more at large, intreating of inuocation of the Saints, in the Treatise of the Masse. Let vs now returne to the Calfe.

The Iewes endeuour what they can to excuse their forefathers, and so lay the fault of this sin vpon the poore base people of the Egyptians, which, together with the Israelits went out of Egypt. But that which the Lord saith to Moses, casteth wholly the fault vpon the Israelites, not once naming the poore people: and saith also, that it is a sti [...]ffe-necked people, and as such wold consume them, Exod. 32. 8. 9. 10. The Iewes cannot then excuse their forefathers: their owne Rabbins doe witnesse that the sin of the Calfe is not wholly yet cleansed. This said Moses Gerunden, speaking to the Iewes. No punishment hath happened to thee, ô Israel, wherein there hath not bene some ounce of the iniquitie of the calfe: But in crucifying their Messiah the Lord of glorie (as in Esa. 53. through the whole chap. Dan. 9. 20. and other places was prophesied) the Iewes afterward committed another no lesse wickednesse. For which so enormious a sinne, God cut them off, being the naturall branches, from the euergreene oliue tree, which is his Church, & in their place graffed in vs Gentils, branches of the wild oliue tree. Rom. 11. And note that the maner wherein we are ingraffed, is farre different from the common & naturall graffing. For we are not ingraffed, the the wild Oliue into the Oliue tree, nor the wilde peare into the peare tree: but contrariwise, the oliue into the wild oliue tree, & the peare into the wild peare tree: & so our ingraffing into the Church and into Christ her head, supernatural. For which benefit receiued he saith to the Gētils, Praise the Lord al ye Gētils, &c

[Page 4] Three great Captiuities (besides others not so great) haue the Iewes suffered. The first captiuity of 400. yeares. The first in Egypt: the second in Babylon: the third, that which now they suffer, scattered like chaffe, or straw through the world. Concerning the first & secōd, God foretold them how long they should be captiues. So he said to Abraham: Gen. 15. 13. Act. 7. 6. Know thou for certaine, that thy seed shall be a stranger in a land that is not theirs, and shall serue them, and shall be afflicted foure hundred yeares. But the nation which they shall serue, will I also iudge: and then shall they come forth with great riches, as in Exod. 12. 36. 37. appeareth.

As touching the second captiuitie, 2. Captiuitie of 70. yeares. Ierem. 25. 12. Ca. 29. 10.. God sayth by Ieremie, And it shall come to passe that when seuentie yeares shall be fulfilled, I will visite the king of Babylon, &c. Againe, Thus saith the Lord, vvhen seuentie yeares in Babylon shall be fulfilled, I vvill visite you, and performe my good promise towards you, and cause you to returne to this place. Of the accomplishment of these setie yeares speaketh Daniel, chap. 9. 2. 2. Chron. 36. 22. and Ezra. ch. 1. 1.

Concerning the third captiuitie, 3. Captiuitie of infinite yeares. wherin aboue these fifteen hundred yeares they haue bene, and yet are, and shall bee scattered throughout the world, without king, without high-priest, without sacrifice, without Pesah (that is, the Paschall lambe) without Prophetes, and many other things by God commanded, subiect to strange nations, and not (in some sort) but as slaues, no word in the Scriptures mentioning how many yeares this captiuitie shall endure. But contrariwise, saith the Angell to Daniel, chap. 9. 27. that Ierusalem shall be destroyed, and that the Moysaicall worship and Temple should neuer more returne. This third captiuitie for three respects is worse then the second. First, for the time: That endured seuentie yeares: This hath endured aboue fifteene hundred yeares. 2. In the second, the Iewes had Prophtes, and miracles, Ieremie, Ezechiel, Daniel, &c. the three children were deliuered from the fire, and Daniel from the Lyons: In this haue they had neither Prophet nor miracle. The third respect: In the second they had great dignitie and riches: as Ioachin the king Ieremie the last. Daniel and his three companions, Mardocheus, Zerubbabel: but in this they are much deiected. True [Page 5] it is, that this generall promise they haue made them by God: That whensoeuer they shall repent them of their wickednesse committed, and turne vnto God, that he will pardon them, and gather them from all partes of the world where they shall be scattered and afflicted.

And seeing that God doth not gather, nor deliuer them from so long and painfull captiuitie, as is that which they suffer: it followeth, that they are wholly obstinate in their sinnes, and turne not truly vnto God. For if they would turne, God being true in his promises, would gather them. But we see the contrarie, that they still be scattered, and abide in captiuitie, therefore they repent not. And so it pleaseth God to chastise them, as he sayd vnto Moses, Deut. chap. 28. 63. 64. And it shall come to passe (saith he, speaking of the Iewes) that as the Lord did reioyce ouer you to doe you good, and to multiply you, so shall the Lord reioyce ouer you to confound and destroy you: and ye shall be plucked out of the land, into the which ye now enter to possesse it. And God will seatter thee through all nations, from the one end of the earth to the other. And there shalt thou serue strange Gods wood and stone, God for vnbeleefe punisheth the Iewes vntill this day. &c. whom thou nor thy fathers haue not knowne. Their obstinacy, and vnbeleefe, not knowing the day of their visitation, and contemning and killing their Messias, is the cause of this so miserable captiuitie: wherein they shall continue, vntill they cease to be incredulous, and acknowledge God, and Christ or Messias whom he hath sent, and so they shall be saued.

Moreouer, concerning that which we haue sayd, Iudges. 2. 19. 20 the booke of Iudges is full of Gods punishments vpon the Israelities for their idolatrie, whom he deliuered ouer into the hands of their enemies. But as a good God, and mercifull father, when they repented, he restored or deliuered them. And eftsones they returned to idolatrie, and God eftsoones did punish them. We read also that the Israelites turned away, and corrupted themselues more then their fathers, following strange gods, seruing them, and bowing downe before them, and nothing diminished their workes and wicked wayes. And the wrath of the Lord was kindled against Israel. And Deborah [Page 6] in her song conceiuing them said: Iudges. 5. 8. In choosing new Gods, warre was at the gates. So greatly did God abhore Idolatrie, that oftenne commaundementes which he gaue; the two first be against Idolatrie. First. Thou shalt not haue (saith he) any straunge Cod before me.

Second. Thou shalt not make to thy selfe any Image, nor the likenesse of any thing that is in heauen aboue, or in the earth beneath, or in the water, Two kind of Idolatrie. &c. And then, Thou shalt not bow downe to them, nor worship them: for I am the Lord thy God, a iealous God, &c. In the first commaundement, internall, and mentall, and in the second externall and visible Idolatrie are forbidden. So horrible and enormious is the sinne of Idolatrie that God who is a iust Iudge, doth punish it with most seuere punishment that can be in this world. God giueth vp Idolaters into a reprobate sence; so that forsaken of God, and by his iust Iudgement, deliuered ouer, and made slaues to Sathan, they may doe that which is not conuenient, as saith Saint Paule, Romans 1. 25. concerning Idolaters, which turned the truth of God into a lie, honoring and seruing the creature, before (or more) then God. And in the twentie eight verse, mentioning the punishment, he saith; that God gaue them vp vnto a peruerse minde (which we call a reprobate sence) to doe that which is not conuenient: namely, the abohmination there mentioned. The answere which the Romists make, in defence of their Images, is friuolous, They adore not, nor honour (say they) the Images, but that which they represent. Whereunto I answere; that as little did the Pagans worship their Images, but that which they represented. For they beleeued not the Image of Iupiter to be Iupiter, but to present Iupiter. Much more doe the Romists, not onely commaunde Images to be made, but to be reuerenced, and which is more, worship them themselues. And in the second Action also of the Neccen Councell (not of that holy and good first Councell of Neece) but of the second, assembled by that ceuell Empresse Hirena, it is said: We doe worship the pictures of Images. And in the third Action, The inuisible diuine nature is not permitted to be pictured, nor figured. For no man euer sawe God at any time: but we worship the Image of his humanitie [Page 7] pictured with colours. So also doe we reuerence and adore the Image of our Lady the mother of God, &c. See here, how the Romists doe contradict themselues, on the one side, they say; they worship not Images. And on the other parte, in their generall Councels, they commaund them to be worshipped. Answerable to this Doctrine of the Councell doe they sing in their hymne. O Crux aue, spes vnica hoc passionis tempore: auge pijs Iustitiam, reis (que) dona veniam. That is to say. O Crosse onely hope, in this time of passion, increase righteousnesse in the Godly, and graunt pardon to offenders. Also in shewing the Crosse, they say: Ecce lignum Crucis, venite adoremus. That is, Behold here the wood of the Crosse: Come and let vs worship it. Also Crucem tuam adoramus domine. Thy Crosse doe we worship, O Lord. Thomas Aquinus in his Brieffes or partes, speaking of Adoration, saith. That the Crosse ought to be worshipped with the same Gods honour, as God himselfe. And so they doe: and vppon good fryday chiefly, prostrate on the ground, doe they adore the Crosse, and offer giftes vnto it: which adoration (say they) Saint Gregorie ordeyned. But how can this be truth, which they say of Saint Gregorie, when the sayd Gregorie writing to Seremus Bishop of Marsella, who had caused Images to be pulled downe, broken, and burned, vseth these wordes, hadst thou forbidden to worship the Images, we should haue praysed thee. S. Gregorie forbad the Image worship. And a little lower: Which were placed in the Temple, not to be worshipped, but for instruction onely of the simple. See here how vntrue it is that they say, Saint Gregorie instituted the adoration of the Crosse. True it is, he saith, that Images were the bookes of the simple and ignorant people. But let him pardon vs, if in this we dissent from him, to yeeld vnto that, Habakuk. 2. 18. 19. which the word of God doth teach vs. Habakuk saith, what profiteth the Image; for the maker thereof hath made it an Image, and a teacher of lies, though he that made it, trust therein, when he maketh dumbe Idolls. woe vnto him, that saith to the wood, awake, and to the dumbe stone, arise, it shall teach thee: beholde it is layd ouer with gold and siluer, and there is no breath in it. In like manner. The stocke, saith Ieremie, is a doctrine of vanitie. Againe: Euery man [Page 8] is a beast by his owne knowledge: Euery founder is confounded by his grauen Image: for his melting is but falshood, and there is no breath therein. They are vanitie and the worke of errors, &c. wherefore well said Athanasius: When a liuing man cannot moue thee to knowe God, how shall a man made of wood cause thee to know him? Epiphanius Epist. ad Hieron. Epiphanius Bishop of Cypres comming into a Church, and seeing a veyle, wherein the Image of Christ, or some other Saint was pictured, cōmanded to take it thence, and that the veyle should be imployed for the buriall of some poore, vsing these wordes: To see in the Temples of Christians, the Image of Christ, or any Saint pictured, is horrible abhomination. Of this moreouer wrote he to Iohn Bishop of Ierusalem, vnder whose Iurisdiction was that people of Anablatha, where the veyle was, to prouide that no such veyles which be contrary to that which Religion permitteth, should thenceforth be had in the Church of Christ. So greatly did this epistle please Saint Ierome, that he translated the same out of Greeke into Latine. The same Epiphanius said, Remember my beloued sonnes, that you place no Images in the Church, nor churchyardes, but carry God euer in your hearts; and yet say I further, permit them not in your houses: For to be fixed by the eyes, but by meditation of the minde, &c. is vnlawfull for a Christian, &c. The most ancient Councell of Eliberis holden in Spaine (as now we will declare) and many other ancient Councels condemned Images: and manie Christian Emperours haue forbidden them. And for that purpose wrote Ʋalens, Petrus Crinilib. 9. de hone. sta disciplina. and Thedosius to the chiefe Gouernor of the Councell house saying: As our care is in and by all meanes to mainteine the religion of the most high God: so permit wee none to purtrayt engraue, or picture in colours, stone, or any other matter whatsoeuer, the Image of our Sauiour: Moreouer we commaunde that wheresoeuer such an Image can bee founde, it be taken away; and all those to be chastised with most grieuous punshment that attempt ought against our decrees and commaund. Seeing then, the Christian Emperours, Doctors and ancient Councels, yea and that which is all, the scripture it selfe to forbid Images; let not our Aduersaries be obstinate. Let them not thinke it to be nowe, as in [Page 9] time passed, when the blind led the blind, and so both fell into the ditch. Blessed be God, we nowe see, and neede not them which be more blind, to guide vs.

Where or when (I demaund) hath God commaunded to doe that which they doe? Let them giue me one only example of the olde or newe Testament, that any of the Patriarches, Propetes, Apostles, or Martyrs of Iesus Christ did that which they doe? adored or honored God, or his saints, in their Images? They will not giue it. Then let them not be more wise then they. Esa. 1. 12. Let them take heede least God say vnto them, Who required these thinges at your handes? This is not the worship by God appointed, but humane and diuelish inuention. And so shall God punish them as hee punished Nadab and Abihu Leuit. Exod. 20. 4. chap. 10. ver. 1. that offered strange fire, which he neuer commaunded them. Deut. 5. 8. Hold we fast that which God hath commaunded: Thou shalt not make to thy selfe any grauen Image, &c. And so shall we not erre. The Church of Rome hath taken away the second commandment, and hath but nine commaundements. But to fill vp the number of tenne; of the tenth commandement which forbiddeth lust in generall, and afterward the chiefe kind and partes thereof, A true deuision of te ten Commandements. hath shee made two. But the Hebrewes and ancient Doctors Greeke, and Latine do not so; who place that of Images, for the second commaundement Some thinke (saith Origen hom. 8. vpon Exod) that all this together (meaning the first and second commandements) is one commaundement: which, if it so should be taken, there wold want of the number of ten commaundements; and where then should be the tenth of the Decalog of ten commaundments? but deuiding it, as afore we haue distinguished; the full number of the ten commaundements, will appeare. So that the first commaundements is; Thou shallt haue no other Gods but me. And the second, Thou shalt not make to thy selfe any grauen Image, &c. hitherto Origen. Chrisostome hom. 49. vpon Saint Math. Exposition. 2. Athanasius in Synopsi Seripturarum; Saint Ambrose vpon the sixt chapter of the epistle to the Ephesians, and Saint Ierome vpon the same place, all these Fathers place (as we doe) that against Images for the second commaundement. And for the third, Thou shalt not take the name [Page 10] of the lord &c. For the 4. Remember thou keepe holy &c. for the 5. Honor thy father, and thy Mother, &c. and for the tenth, that we shall not couet any thing of our neighbors, &c. Iesephus in his 3. book of Antiquites chap. 6. and Philo in his booke, which he made of the tenne comandements, deuide them in like manner with vs. If this be the true deuision of the Decalogue (as it is) and by the expresse word of God, Thou shalt not make to thy selfe any grauen Image (as by the Hebrew, Greeke and Latin Doctors we haue proued. The Church of Rome is accursed of God, and the cause.) Hereupon it followeth, that the Church of Rome is accursed of God, because she hath dared to diminish, and adde any thing to the most holy eternall, and inuiolable lawe of God: whereunto (being perfect, full and entire) no man ought to adde or take away: according to that which the same God saith, Thou shalt adde nothing to the word which I commaund thee, neyther shalt thou take ought therefro: but keepe the commaundements of the Lord your god which I commaunde you. Deut. 4. 2. Deut. 12. 32. Prouerb. 30. 6. If the Church of Rome heere in a thing so cleere, so notable, and of so great importance, hath so apparantly, and without shame, dared to adde and diminish; what will they not dare? Let vs looke more neerely. The belly (say they) hath no cares: These things will not the Romists heare. Images in the Popedome fill the bellies, and the chests: Great is the treasure that is giuen to Images, Oyle, waxe, perfumes, silke, siluer, gold, cloth of gold and precious stones: wherein Theeues, and wicked women are most liberall. The Pirestes and friers, doe clothe and decke their Images with the giftes of strumpets: wherein they transgresse the commaundement of God, Deut. 23. 18. which commandeth; that none shall bring the hier of an whore into the house of the Lord, &c. because God, who is iust and pure, abhorreth robbery, and detesteth that which with sinne and filthinesse is euill gotten. And the Glosse in Decret. dist. 90. Cap. Oblationis. determineth; that no gaine of a whore be offered in the Church. And that the suprestitious vulgar sort may giue the more, they make them beleeue, that the Images do weepe, laugh, Deut. 4. 12. sweate, and doe other great Miracles. Moses declareth, that when God spake with his people, the people hard the voice of his wordes, but they sawe no figure, sauing only a voice: [Page 11] what God would haue vs to vnderstand hereby, the same Moses there declareth. Take good heede then to your Soules: for ye sawe no figure, &c. and then: That ye corrupt not your selues nor make you any grauē Image or representation of any figure, whether it be the likenes of Male or female. The common edition which the Roman church alloweth saith: Ne fortè decepti, faciatis vobis sculptam similitudinem aut Imaginem masculi vel feminae: That is to say, least being deceaued, ye make to your selues a grauen similitude or Image of man or woman. Let our aduersaries behold if they make to themselues Images of hee and shee Saints, which be of men and women. And suppose, that the making of Images were not against the expresse comanndement of God; The dutie of a good magistrat to forbid idolatrie. but that to make thē or not to make them were a thing indifferent: yet ought the good magistrate (seeing the superstition and Idolatrie which the ignorant common people commit) to forbid Images, and breake them notwithstanding: imitating therein the holy king Ezechiah, Numb. 21. 8. that brake the brasen serpent which Moses had made, when he sawe the Israelites to burne incense vnto it, as in the 2. Kings. 18. 4. appeareth. Read the chapter. See if our aduersaries adorne their Images with flowers, with garlandes, with crownes, decke them, cloth them, girde them, hang vpon them purses, light tapers, candles and lampes before them, perfume, incense, carry them vpon mens shoulders in procession, kneele before them, and in their necessities craue helpe and succor of them. Reade for this purpose, the epistle of Ieremy recited to Baruc in his 6. chap. and thou shalt fully see the same that nowe is done in Spaine, Italy, and manie other places of the world besides. If this be not Idolatrie, and superstition, what shall be? If that good king Ezechiah nowe liued, what would he doe to these Images? That which he did to the brasen Serpent: breake and bray them in peeces. Our Aduersaries excuse the matter. The same might the Israelites also, The brasen serpent was the image and figure of Christ. and it may be they did so, yet for all their excuses, the good king brake it. And thinke not that this Serpent, set vp on high, which Ezechias brake, was of small signification. Knowe thou, that it was a figure of the same Christ, that was to be lift vp, and placed as an Ensigne, which all those might followe, that should beleeue in him, [Page 12] beleeuing in him might haue euerlasting life: euen as those which beheld the Brasen serpent were cuted of their bodily infirmities. So they which behold Christ, beleeue in him, and follow him, are no lesse healed of their spirituall infirmities. This is not mine but Saint Iohns interpretation, whose words be these: And as Moses lift vp the serpent in the vvildernesse: so must the Sonne of man be lifted vp, that all that beleeue in him, &c. Ioh. 3. 14. Although this Serpent was made by Moses, and by the commandement of God, and with so high a signification as Saint Iohn giues it, making it the image and figure of Christ. And albeit it had so many yeares remained among the people of God, from the Israelites being in the wildernesse, vntill the reigne of Ezekiah: all this notwithstanding, this good king (seeing the superstition of the people that burned incense to it) cast it to the earth, and brake it. This good zeale of his is commended in the Scripture. And in the second booke of Kings chap. 18. 3. these words are vsed. He did that which was right in the eyes of the Lord, according to all that his father Dauid had done. Hee tooke away the high places, and brake the Images, and cut downe the groues, and brake in peeces the brasen serpent which Moses had made. For vntill that time, the children of Israell burned incense vnto it, and he called it Nehustan (as much to say) as a peece of brasse. Would God the Christian and Catholike kings would imitate the holie zeale of this good king. Would God they would seeke to be truly informed, and see with their eyes, what be the relikes and Images which they haue in their kingdomes, and their miracles, and the truth or falshood of them. But (ô griefe) that the old prouerbe in our dayes is verified:

Sease Milagro, y hagado el diablo.

A miracle it is, and the diuell doth it.

Would God they would take count of the great riches that is offered vnto images. Oh what should be found.

The Romistes excuse them, A Popish distinction betweene Idol & Image. by a distinction which they make: An idoll (say they) is one thing, and an image is another. That the law of God forbideth Idols and permittteh images: that the Idoll is an abomination, but not an image. That they [Page 13] detest Idols, and honour Images. Let vs now proue this their distinction of Idoles and Images, to be vaine. God, Exod. 20. 4. Pesel, what it signifieth. & Deut. 5, 8. saith; Thou shalt not make to thy selfe Pesel. All the difficulty is, to knowe what this word Pesel is. Pesel is an Hebrewe word, deriued of the verbe Pasal, that is, to engraue, carue & hew. And lest we should thinke (as thought the Grecians) that onely Pesel, (which is, a carued picture, statue or grauen Image) is onely forbidden; God presently addeth, Temuna: that is, any figure, forme, shape, or painted Image. He then forbiddeth, grauen, carued, hewed or painted Images. And commandeth vs not to worship, nor do reuerence to them, Call them as you wil, Idols or Images. Idoll is a Greeke word, and is the same which in Latine is Simulachrum or Imago: Simulachrum or Imago is that which in Spanish we called Imagen. These foure wordes, Pesel, Eidolon, Simulachrum and Imagen, be all one thing, and of one selfe signification: but that the first is Hebrewe, the second Greeke, the third Latine, and the fourth Spanish. Ambrose. Erasmus Lactancius Instit. lib. 2. cap. 19. And Saint Ambrose (as noteth Erasmus in his Annotations vpon the 1. Cor. 8. chap.) for Idolum euer readeth Simulachrum. Lactantius deriueth Simulachrū of Simulando, Eidolon of Eidos, asmuch to say, as apparance or shew. It appeareth to be a person, & is none: It hath eyes, and seeth not: eares, and heareth not: feete and walketh not. Dauid in the 115. Psalme, doth liuely depaint them, let our aduersaries behold, if their Images haue eyes and see not, eares and heare not, &c.

Saint Augustin. lib. 4. de Ciuitate Dei. cap. 9. and 31. Origen. lib. 8. contra Celsum. S. Ciprian Tract. contra Demetrianum, and S. Epiphanius and S. Ambrose make no difference betweene an Idoll and an Image. Aquinus. Thomas Aquinus that great captaine of the Dominickes, putteth this difference betweene Idolum and Simulachrum (as noteth Erasmus in the place a little before alleaged) Simulachrum (saith he) is a thing made to the likenes of some naturall thing, but Idolum is, Si corpori humano addatur caput equinum (to wit) If the head of an horse be put to a humane body. A distinction truly very rediculous. Conclude we this matter with that, which was ordeyned in the Councell of Eliberis in Spaine, holden about the yeare of the Lord. 335. whose. 36. Cannō was (as Carranza noteth in his Summa Conciliariorum) [Page 14] Placuit picturas in Ecclesia esse non debere: ne quod colitur aut odoratur, in parietibus depingatur. It pleaseth vs that pictures ought not to be in the Church: lest that be worshipped or adored which is painted on the walles, Eliberis, where was celebrated this ancient Councell, was a Cittie neare vnto that place where is now Granada. Eliberis was destroyed, and of the ruines thereof, was Granada builded, or augmented.

And there is one gate in Granada euen to this day, called the gate Deluira, corrupting the worde in steed of Elibera, The gate is so called, because men goe that way to Elibera. Had this Cannon, made in our countrie of Spaine, 1263. yeares past, bene obserued in Spaine, there had not bene such Idolatrie in Spaine, as now there is. Vp Lord, regard thine owne honour. Conuert or confound (not being of thine elect) all such as worship Pesel, grauen or carued Images: or Temuna, picttures, or patternes. All that whatsoeuer we haue sayd against Images, is meant of those that are made for religion, seruice, & worship, and to honour, serue and adore them. Such Images are forbidden by the law of God. And so the Arte of caruing, grauing, painting and patterne making, not done to this end, is not forbidden, but lawfull. The superstition and Idolatrie taken away, the Arte is good. If there be any people or nation that haue, and doe commit inward, and outwarde Idolatrie it is the Popish Church. For what else see we in their Temples, houses, streetes and crosse-streetes, but Idolles, and Images made, and worshipped, against the expresse commaundement of God. Thou shalt not make to thy selfe any grauen Image. No nation hath bene so barbarous, to thinke, that which they outwardly beheld with their eyes to be God. They supposed as before we haue said, their Iupiter, Iuno, Mars, & Venus to be in Heauen, whom they worshipped in the Images that did represent them.

Many of the Moores, Turkes, and Iewes, would conuert vnto Christ, were it not for the offence and scandall of Images in the Churches. Therefore said Paulus Pricius a most learned Hebrew, which became in a Christian Paue, that it was very meet Images should be taken out of the Temple, for they were the cause that many Iewes became not Christians.

[Page 15] The Popish Church, doth not onely commit the Idolatrie of the Gentiles, but farre exceed them also. One Idolatrie it committeth, which neuer Pagan, nor Gentile euer committed. It beleeueth, the bread and wine in the Masse (called a sacrifice) celebrated by her Pope, The argum [...] of both Tre [...] tises. or a Priest made by the authoritie of the Pope, to be no representation, nor commemoration of the Lordes death: but his very body and bloud, the same Iesus Christ, as bigge, and great as he was vpon the crosse. And so as very God doth worship it. We will then in this first Treatise proue (by the Lords assistance, whose cause we now maintaine) the Pope to be a false Priest, and very Antichrist, & that such Idolatrie, and other much more, he hath inuented in the Church.

In the second Treatise, we will also proue, by the same assistance, the Masse to be a false Sacrifice, and great Idolatrie. And because our chiefe purpose is not so much to beat downe falshood, The argument of the Epistle to the Hebrewes. as to aduance the truth: after we haue shewed the Pope to be a false Priest, And the Masse, a false Sacrifice, we will shew also (which is the argument of the Apostle in the Epistle written to the Hebrewes) Iesus Christ, to be the true, and onely Priest, and his most holy body and bloud which he offered vnto his father vpon the Crosse, to be the true, and only sacrifice, where with the eternall father is well pleased, and receiueth vs into his fauour and friendship, iustifying vs by faith, and giuing vs his holy spirit of Adoption, whereby we crie Abba father, and liue in holinesse and righteousnesse all the dayes of our life. And so be glorified of him, to reigne 'with him for euer.

Many will wonder that we with so great constancie (or as they call it) sawsinesse reiect, condemne, and abhore the Pope and his Masse: And therefore doe slaunder, and defame vs, not among the common people onely, but amongest the Nobles also and great Lordes, Kinges, and Monarches that we are: fantasticke, heady, arrogant, sedicious, rebellious, partiall, and many other false reportes they raise against vs; wherewith they fill, and breake the eares of the ignorant, and of all those, that take pleasure to heare them.

To shew them then, that it is no foolish opinion nor fantasie, [Page 16] which doth lead vs, neither any ambition, vaine glory, nor other passion, that doth alter, moue, or transport our minds, but a good zeale rather of the glory of God, and feruent desire of the health of our owne soules. A reason will we giue in this first Treatise vnto all that desire to heare & vnderstand it, of that which we beleeue & hold concerning the Pope, and his authoritie. And chiefely, if we be asked, because (as saith Saint Peter) we ought to be ready with meekenesse and reuerence to make answere to euery one that demaundeth a reason of the hope which we hold. The reason then, which we giue for reiecting, condemning, and abhorring the Pope, and flying from him, as from the pestilence, is his euill life, and wicked doctrine. Note also what the Doctors and ancient Councels, & the holy Scriptures, in three wonderfull places chiefly for that purpose say concerning him. In the second Treatise, we will declare what wee thinke of the Masse, and the holinesse thereof.

The Pope and Masse, two pillers of the Popish church, be very ancient, For it is now a thousād yeares past, since they first began to be buylded. Their beginnings were very small: but they dayly increased, adorning and decking themselues, vntill they attayned to the estate wherein we now see them; For aswell the Pope, as the Masse, is holden and called God. Without are they made very beautifull, couered ouer with silke, gold, siluer, cloth of gold, rich stones: but within is superstition, hypocrisie, and Idolatrie. I haue often pondred with my selfe, whether of these two pillers, the Pope, or the Masse, were strongest, and more esteemed. The vertues, excellencie, holinesse and diuinitie, which they say, is in the Masse, who can declare? How profitable it is for al things liuing, and not liuing, quick & dead? By cōsideratiō hereof, the Masse I supposed was chiefest, The reason prouing the Pope to be of greater authotie then the Masse. and therefore ought to begin with it. But the Pope vpon better aduisement, mee seemed notwithstanding to be the chiefest piller. The reasons mouing me so to beleeue, are these, that the cause in dignitie is before the effect, the creator before the creature; the maister before the seruant, the Priest before the sacrifice which he offereth. The Pope is he that made and created the Masse: as afterwardes (God willing) we [Page 17] will proue. Read the booke Ceremon. Pontifie. 1. Sect. cap. 3. also Sect. 12. cap. 10. & 4. Therefore is the Pope of greater dignitie then the Masse. This proueth the Pope to be maister, and the sacrament his seruant: because, when the Pope goeth from one people to another, he sendeth before him, yea and some time a day or two dayes Iourney, his sacrament vpon a horse carying at his necke a little bell, accompained with the scumme and baggage of the Romane court. Thither goe the dishes and spits, old shooes, caldrons and kettels, and all the sculery of the Courte of Rome, whores and Iesters. Thus, the sacrament arriued with this honorable traine, at the place whither the Pope is to come, it there awayeth his comming. And when the maister is knowne to approach neere the people, it goeth forth to receiue him. Open thine eyes O Spaine: or which is better. God open them, and behold what account the Pope maketh of the sacrament, which he himselfe (saying it is thy God) for thy money, selleth vnto thee.

Fryar Iohn de Pineda, in the third part of his Ecclesiasticall Monarchie, lib. 23. ¶2. saith. That the first Pope, which caused the Sacrament to be carried before him, was Benedict. 13. (a Spaniard) when for feare, he fled from France into Aragon: & from that time remained it in custome, that the Pope caried the most holy Sacrament, for his gard before him.

The Popes in this carrying of the Sacrament before them, doe imitate the kinges of Persia, before whom went a horse, carrying a little Altar vpon him: whereupon, among a few ashes shone a small flame of holy fire: which they called Orismada. This fire, as a certaine diuinitie, did the Persians reuerence and adore. So that the King, to seeme more then a man, and to be ioyntly worshipped with the diuinitie, which did accompany him, with this pompe went he publikely. Read for this purpose, the Embleme of Alciatus. Non tibi, sed Religioni, pag. 17. where he treateth of a little asse, that went laden with mysteries.

He also that sacrificeth, is of more dignitie and estimation, then the sacrifice which he offereth. For God regardeth not so much the gift, or sacrifice to him offered and presented, as the person that offereth it. The Lord, saith the scripture, had respect to Abell, Gen. 4. 4. and his present: and: to Caine and his present [Page 18] he had no regard. Hebrew, 11. 4. The Apostle giueth a reason saying. By saith Abell offered to God a better sacrifice then Caine. The Pope is the Priest, the Masse is the sacrifice which he offereth; Therefore is the Pope of more dignitie then the Masse. By these reasons, and others that may be drawne, I conclude, the Pope to be chiefe piller that susteyneth the Popish Church Of it we will first take hold: not to support it, but to cast it downe: and then we will after intreat of the Masse. And this by the helpe of the almightie God, the Father sonne, ond holy Ghost, whose cause we here defend.

To this name Papa, Pope. the like as to some other wordes hath happened: Many wordes in old time taken in good part, which are now taken in euill. which in old time, were taken in good part, and were honourable titles, but after, with the time, haue bene ill taken. For example Tyrannis was in old time a King, and so King Latinus (as saith Virgill Aeneid. 7.) called Aenaeas, whose friendship he desired. Tyrant Sophista, was taken for a man of wisedome; now for a deceiuer or a flatterer. Hostis did signifie a stanger, now taken for an enemy. Euen so in old time, was Papa taken in good parte, and giuen for a title to Bishops, or ministers of Gods word: for in the Primitiue Church, the Bishop, Euery Bishop or Minister in old time was called Pope. Minister and Pastor were all one. Riches haue sithens made the difference, as now we see. Read to this purpose, the Epistle of Saint Ierome to Euagr. tom. 2. That Papa was so taken as a foresaid, by the Epistle of the auncient Doctors as namely, Ciprian, Dionysius, Alexandrinus, Ierome, Ambrose, Auguistine, Sidonius, Appolinarius, and Gregory, and by the Actes of the Councels is proued. The Grecians vntill this day, call their Priestes, Papaous, the Germanies call them Psaffen, and Flemings call them Papen, names which be derined of this name Papa, Tome 2. which in the Sicilian tongue (after Suidas signifieth Father) Of all these authors, I will alleage here but onely two. Ierome writing to Augustine, saith, Most hartily commend me I pray thee, to our holy and venerable, brother Pope Alipius.

And writing to Pamachius, he saith vnto him: hold Pope Epiphanius: And writing to Augustine, calleth him Pope. In another place he saith: Except Pope Athanasius and Paulinus: yet neither Alipius, nor Pamachius, nor Epiphanius, nor Aunor [Page 19] nor Athanasius nor Paulinus were euer Bishops of the Church of Rome.

Among the Epistles of Saint Ciprian, Epist. 7. lib. [...] there is one thus entituled: The Presbiters and Deacons abiding at Rome, send greeting to Pope Ciprian. And this is to be noted, that the Church of Rome, giueth this title to Saint Ciprian, who was Bishop of Carthage, and neuer of Rome. But when the couetuousnesse and ambition of the Bishop of Rome had so increased, that he made himselfe a Prince, The Bishop of Rome seeketh nothing more then to be called Pope. and vniuersall Bishop, and therefore Antichrist, as Saint Gregorie calleth him; then toke he from other Bishops, the title of Pope, and reserued it onely to himselfe: So that none but the Bishop of Rome is now Pope: and being Bishop of Rome, Antichrist.

Hence commeth it, that to all the Godly, the name of Pope, is so horrible and wicked: because it is onely giuen to Antichrist. That which hereafter we will say shall not be against the anciēt & first taking of the name of Pope, but against the second.

Which name, well agreeth with him: for the Pope Popely all to himselfe: that is to say, he deuonreth and glutteth it vp: as he himselfe saith, All power is giuen me in heauen and in earth. And so the late writers take this name Papa, pro Ingluuie, that is to say, gluttony, As Anthonie de Lebrixa in his dictionary doth note it.

Iesus Christ, our Maister, whose voyce the Father commaundeth vs to heare, and thereby, to gouerne our selues, hath giuen vs a sure marke, and infallible token, to discerne the good tree from the bad, the true Christian from the false, the good shepheard from the hierling. A good tree (saith he) bringeth foorth good fruite. Matth. chap. 7. 17. This he saith, that we may knowe the hypocrites, by their fruites, or workes; Speaking also of himselfe, he saith, The workes which I doe they beare witnesse of me, Ioh. chap. 5. vers. 30. The same Lord saith, that the good shepheard giueth his life for his sheep, & not the hierling, but rather flyeth, Ioh. chap. 10. 11. Mē cannot iudge but that which they see God onely knoweth the heart. Following then the counsel which the Lord hath giuen vs, let vs see what hath bin the life & doctrine of the Popes vntill this day: [Page 20] and so will hold them, either for good or bad, for the true ministers of Christ, Diuision of the Bishops of Rome into, 3. orders. or of the diuell. And to make that more manifest whereof we intreat, let vs deuide into three partes or orders all the Bishops that haue bene in Rome. The first shall conteyne, all those, that from the beginning, were Bishops, vntill the time of Saint Siluester. The second, all those which were from Siluester, vnto Boniface. 3. The third, all those that haue bene from Boniface. 3. vnto Clement. 8. who this yeare of the Lord, 1600. doth tyrannize in the Church.

Come we now to the first order. The first order. The common opinion hath bene, that S. Peter was the first Bishop of Rome, the which by holy scripture can no way, Saint Peter was not Bishop of Rome. but the contrary rather, be proued. Many haue handled this argument: to whom I referre those that would knowe it. For my part, that which our aduersaries say, concerning this matter, to me seemeth impossible. First they soy, that S. Peter [...]ued after after Christ passion, 38. yeares. which they count in this maner. That he was for a time in Iudaea & after at Antioch, where he was Bishop, 7. yeares. So saith Bartholmew Caranza, in his summa Conciliorum. But if that be true which they say, that S. Peter liued but 38. yeares after Christ, the Epistle of S. Paul to the Gal. sheweth this to be impossible.

Saint Paul also, in 1. chap. of his said Epistle declareth, that after his conuersion, he went not to Ierusalem: but into Arabia, and thence turned to Damascus; and that, 3. yeares after he came to Ierusalem; where he found Peter, with whom he abode 15. dayes; not to learne ought of him, but to confer with him. 14. yeares after this (as he saith in the chapter following) he came againe to Ierusalem: where those that were pillers of the Church, Iames Cephas, which is Peter, and Iohn gaue him the right hand of fellowship. These yeares were, 18. at the least, 3. (saith he) and afterwards, 14. and the time which passed from the Passion of Christ, Gal. 2. [...]. vntill S. Paules going to Arabia. After this, they both were at Antioch: where S. Paul reproued S. Peter for his dissimulation. If there he was seuen yeares, and twenty fiue yeares afterwardes at Rome, ioyned with the eighteene yeares, before mentioned, shall make fiftie yeares, at the least. Then shall it be vntrue which they say, that Saint Peper liued thirty eight yeares after the death of Christ (as [Page 21] saith Caranza in his summa Conciliorum) And much more vntrue shal be that, which Humfridus Panuinus, in the Chronicle of the Roman Bishops, and in his annotation vpon Platina, in the life of Saint Peter, saith, that Saint Peter was martyred 34. yeares, 3. moueths and 4. dayes, after the passion of Christ. Count thus the yeares the S. Peter liued after Christ.

From the death of Christ, vntill the 2. yeare of the death of Claudius, were 10. yeares, all which time, Saint Peter abode in and departed not once from Iudea. This time passed, he came to Rome, where he abode 4. yeares, from whence, by Claudius Edict against the Iewes, he departed, and returned to Ierusalem: from Ierusalem, he went to Antioch, and there abode, 7. yeares: in which time died Claudius, and Nero succeeded him in the Empire. In the beginning of Neros reigne, S. Peter returned to Rome: whence, after some time, he departed, and trauelled almost throughout all Europe: which peregrination being ended, he returned the third time to Rome. From Saint Peters first enterance into Rome, vntill his death were, 24. yeares, 5. monethes, and 12. dayes, which ioyned with the 10. yeares before passed in Iudea, make 34. yeares, three moneths, and 4. dayes. All this saith Panuinus. Herein, he contraieth his owne authors, which affirme Peter to haue bene 7. yeares in Antioch, and 25. after at Rome. And Gracian, in a certaine decree saith, that Saint Peter by reuelation passed (or translated) his seate from Antioch to Rome. And so Fryar Iohn de Pineda in the 3. part. booke 20. chap. 5. Sect. 1, following this opinion, saith. In Antioch (before Rome) had S. Peter his seate Papall. Caranza in his summa Conciliorum, speaking of S. Peter, counteth thus. He sate (saith he) in the bishops chaire at Antioch 7. yeares: and departing thence, came to Rome in the time of the Emperor Claudius; where he sate in the Bishops chaire 25. yeares, 2. moneths, and 3. dayes. We see now the count of Caranza and Panuinus to be false. In this they agree, that he was crucified at Rome. Betweene the death of the Lord and the death of Nero, were 37. yeares. The said Panuinus saith, that S. Peter was crucified in the the last yeare of Nero, then shal it be 37. yeares, and not as he saith, 34. yeares, after the death of Christ. The Legend, and Cannon say, that Saint Peter and [Page 22] Saint Paul, were in one selfe same yeare, day, and hower beheaded at Rome. Saint Ierome saith, that Paul was killed with a sword, and Peter crucified: Eusebius saith, that the one was beheaded, and the other crucified. We demaund, and chiefly of our Spaniardes, which so much beeleeue these thinges. when came Saint Peter to Rome, how longe there stayed he, This proueth S. Peter was nduep at Rome. when, and of what kinde of death, and where dyed he, who was his successor (for some say Linus, others Clement) we shall finde great confusion, and disorder amongst them: as already we haue seene? and how deale they so with Christians whose faith is to be founded vpon the word of God. The Popes Supremacie, to be Peters successour, they sell for an Article of our faith, insomuch (as saith Boniface. 8.) it was de necessitate salutis necessarie to saluation, and who so beleeued it not, could not be saued: behold vpon what holy scriptures it is founded? vpon a legend of mens sayinges disagreeing among themselues. The cause taken away, the effect ceaseth. If Saint Peter were not Bishop of Rome, it followeth, that all whatsoeuer is sayd touching the succession, & Primacie of the Pope, is meere lyes, and fashood. Also Saint Peters Commission was to be Apostle of the circumcision among the Iewes, and that of Saint Paul of the vncircumcision among the Gentiles. Gal. 2. 7. Saint Paul to the Romans themselues, also saith, Rom. 15. 20. that he preached the Gospell, where none had once made mention thereof: and giueth a reason. Beast he should seeme to build vpon a straunge foundation. Whereupon it followeth, that Saint Peter was not at Rome. Also in the Epistles which he wrote, being prisoner in Rome, he sent salutations from the faithfull, which were then in Rome, without any mention made of Saint Peter. And had he bene in Rome, it is to be thought, he would haue named him. Read the 4. chapter of the Epistle to the Colossians. from the 10. verse vnto the 14. where he saith. Salute Aristareus, and Marke, and Iesus, called Iustus, which be of the circumcision. These onely be they, that assisted me in the kingdome of God and were a comfort vnto me. Whereupon it followeth, that Saint Peter was not at Rome, seeing he neither did assist, nor comfort him. This Epistle was written from Rome. And in the 2. to Timoth. [Page 23] cap. 4. 1. 2 which some what before his martyrdome he wrote the second time being prisoner in Rome: and in the Epistle to Philemon, verse 23. and 24. Also in the Epistle which he wrote to the Romanes, he not once maketh mention of Saint Peter, to whom no doubt he would haue sent salutations, had hee bene in Rome: and which is more: Saint Peter, being Bishop at Rome (as they say) 25. yeares. Read the last chap. of this epistle, and thou shalt see the catalogue which S. Paule maketh from the fift verse to the fifteenth, he saith onely: Salute such a one, salute such a one, &c. without naming of Saint Peter. Because he neither was Bishop of Rome, nor yet was in Rome. Also, the Iewes which dwelled in Rome (as reciteth S. Luke, Act. 28. 21. 22.) said to S. Paule, when he came prisoner to Rome, that they had not heard nor vnderstood any thing concerning him: and prayed him to declare his opinion touching that sect, which was gainsayd and euill spoken of in all places, vnderstanding by this sect the Gospel which Saint Paule preached. Who will beleeue that S. Peter which (as they say) was before come to Rome, and a Minister of the Circumcision, had not taught nor spoken ought vnto them of the Gospell? These reasons taken out of holy Scripture, are me seemeth (as they be) very sufficient to proue the common opinion holden of S. Peters being Bishop of Rome, and that 25. yeares, to be false. Whereupon that of the Papists appeares plainely to be meere ignorance, or (which is worse) extreame malice, when they call the Pope Saint Peters successor, Vicar of Iesus Christ, as though hee were Saint Peter, and therefore vniuersall Bishop. Against the Primacie of the Pope, we will speake in the end of this Treatise.

Seeing then Saint Peter was not Bishop of Rome, Linus. we place Linus for the first. All the Bishops of Rome that were from Linus to Syluester (who was in the time of the Emperour Constantine the great) whom we will put in the first order, were in generall trulie Bishops and holy men, who with their good doctrine, and holy life and conuersation, wrought great fruit in the Church of God: They were the salt of the earth, the light of the world, a Citie built vpon a mountaine, a candle light, and set vpon a candlesticke. These be the titles [Page 24] wherewith Christ adorneth his apostles and ministers, Math. 5. These were the Angelles of God according to the saying of Malachie; Mal. 2. 6. 7. speaking of Leuie, and consequently, of the good Ministers: The lawe of trueth (saith he) was in his mouth, and no iniquitie was found in his lippes: In peace and equitie he walked with me, and turned away from iniquitie: For the priestes lippes should preserue knowledge, and they should seeke the lawe at his mouth: for he is the Angell of the Lord of hosts. Many more titles are comprised in the holy scriptures, wherewith the true ministers are adorned: which I will passe ouer, to auoide tediousnes. In the ende, these good bishops of Rome, sealed the Gospell which they had preached with their bloud: and so were Martyrs of Iesus Christ. Men they were, poore in spirit, and simple of heart, strangers to couetosnes and ambition. they were true bishops for the space of almost three hundred yeares: 300 years good bishops in Rome. And so the Church of the Lord hauing such ministers, was then happie, and rich in the sight of God: albeit in the eies of men, contemptible & miserable; such as the Apostle in the eleuenth chapter of the Epistle to the Hebrewes, from the 36. to the 38. verse describeth. Others (saith he) haue benetryed by mocking, and scourgings, yea, moreouer by bonds and imprisonment. 37. Others were stoned; others were hewen asunder. Others were tempted. others slayne with the sworde. Others wandered vp and downe in sheepes skinnes, and in goats skinnes, being destitute, afflicted and tormented 38. whome the worlde was vnworthie of: they wandred in wildernesses, and mountaynes, and dens, and caues of the earth, &c. These Bishops caried on their heads, not Miters, but coifes, not honor, but dishonor: not riches, but pouerty: following herein their Maister, as Esaias the Prophet in his chapter 53. 3. doth liuelie describe him. Despised and forsaken of men: a man full of sorrowes, hauing experience of infirmities, and we hid (as it were) our faces from him; he was despised, and we esteemed him not. This was the outward apparance of the Primitiue Church; and so hath it bene in our time: sithens the reformation of the Church began these 70. or 80. yeers vnto this time, how many haue bin burned, drowned, beheaded, hāged, banished, shamefully disgraced and died of hunger. Truly innumerable; and that which is more admirable, the more they burned and killed, the [Page 25] more they increased and multiplied. For the bloud of the Martyrs (as saith Tertullian) is the seed of the Gospell. From the passion of the Lord, vnto Saint Siluester, which is the time of the first order, were almost three hundred yeares: wherein the Emperours of Rome became Lords of Spaine. The Romanes in two hundred and so manie yeares, that they conquered Spaine, vntill the time of Augustus Caesar, were neuer absolute Lords thereof. Augustus was the first that vanquished the Montanists and Biscayes, and made himselfe absolute Lord of all Spaine.

The Romists, as those (say they) that haue held the command and staffe for many yeares, to giue antiquitie and authoritie to their ceremonies, and humane traditions, haue falsly reported, that manie of these good Bishops of Rome (whom we place in the first order) ordained them. Clement the fourth Bishop of Rome (say they) ordained the confirmation of young children, the Masse, and holy garments wherewith the Priests are clothed. They do not consider that he was a a man poore, and for preaching of the Gospell banished into mines, where he hewed Marble stones, and tyed in the end to an anchor, they cast him into the sea.

D. Illescas, speaking of Pope Caius in his Pontificall historie saith: He ordained that no laye man might bring a Clearke to iudgement: That no pagan nor heretike might make accusation against a Christian, &c. How can this be true, sith Caius liued and died in the time of the tenth persecution: which (as Illescas himselfe saith) was of all the most cruell, and lasted many yeares? Let the Romists be ashamed, and cease with lies to confirme their religion. Now is it not the time that was wont to be, when the blind led the blind, &c. So say they also, that Euaristus, Alexander and Sistus, fifth, sixth and seuenth Bishops of Rome, made the popish decrees; namely, the ordering of the Clergie: holy water, and holy garmentes. Telesphorus (say they) that was the eighth Bishop of Rome, ordained three Masses to be sayd on the day of the Natituitie. These good Bishops had other cares, and embraced not such childish and superstitious toyes. Saciety and idlenesse brought them forth. O what euils haue riches wrought to the Church of God? Wisely [Page 26] therfore said Frederick the Emperour: Detrahamus illis nocentes diuitias: hoc enim facere, opus est charitatis: Let vs take away, (speaking of the Pope and clergie) the riches, which so much hurt them, for this to do is a worke of charitie.

Here it is to be noted (as reciteth Panuinus in his chronicle) 30 Sismes to haue bin; 1. Sisme. and that which happened in the yeere 252. betweene Cornelius and Nouatus, is counted for the first: and the same only hapned in the first order: wherin were good all the Roman Bishops, except Marcellinus, who offred incense to Idols: but touched by God, he greatly repented, so came into the Councell holden at Sessa, in the kingdom of Naples; where were present (as saith D. Illescas) three hundred Bishops and thirtie Presbiters, or (as saith Platina) 180. Bishops, and there asked he with teares, God and them pardon, of the most grieuous sin which he had cōmitted. Frō Sessa he went to Rome and there did chide Dioclesian for compelling him to sacrifice to Idolles: wherefore Dioclesian commanded to kill him. When Marcellinus was dead, the seate was voide 7. yeeres and a halfe; as saith Illescas, and 25. daies, or (as saith Platina) 25. daies.

The second order conteineth the bishops of Rome from Siluester 1. The 2. order. vnto Boniface the 3. These neither in life, nor doctrin agreed by far with the bishops of the first order. For persecution nowe ceassing, they gaue themselues to idlenesse and pleasure and made Cannons, and Decrees, wherby they prepared the seate of great Antichrist. Those of the second order were called for the space of 200. Archbishops. yeeres Archbishops. It is to be vnderstood, that from the yeere 320. vnto that of 520. afterwardes, from the yere 520. vnto that of 605. they were called Patriarks. Patriarks. Liberius an Arrian. S. Siluester was then the first Archbishop, whome Marcus, Iulius. 1. and Liberius succeeded: Liberius in the beginning of his Bishopdome thought well of the diuinitie of the sonne of God; and for ought the Arian Emperour Constantius did, would not be drawne to condemne Athanasius: for which cause he was banished Rome. Theodoretus lib. 2. ca. 16. of his historie, reciteth the conference that passed between him and Constantins, when he was banished; wherein Liberius shewed himselfe verie constant. Three yeeres (saith Platina) and others say lesse, was Liberius banished. The Romans at [Page 27] this time held a Councell, Felix. 2. wherein they chose for bishop Felix second. This Felix (as saith Platina) was a very good man: and so by his liking, and consent of 48. bishops, Ʋrsacius, and Valens, which held part with Constantius the Arrian Emperour, were deposed. These two went to Constantius and complained vpon Felix, praying the Emperour to restore againe Liberius, who wearied with the trouble of his banishment, and nowe changed his opinion, through ambition, and the counsell of Fortunatus, Bishop of Aquilea. His banishment pardoned, and Liberius restored to his Bishoprike, in and by all things (as saith Platina) he agreed with the heretikes. This restoring of Liberius, and deposing of Felix caused great tumult in Rome, so that the matter came to blowes, and many Priestes and Ecclesiasticall men, euen in the Churches were murthered. This was the second Sisme. 2. Sisme.

In that which I haue said of Liberius and Felix, I haue followwed Platina, who vpon the life of Felix saith, that faulting in nothing which became a true and good Christian, he was caught with manie more good Christians, and so by the aduersaries murthered. Athanasius, in an Epistle written to such as led a solitarie life, saith plainly, that Liberius after two yeares of his banishment passed, being threatened wrth death, changed his opinion: and subscribed against Athanasius. Ierome in his Chronicle saith, that Liberius ouercome with disdaine of banishment, subscribed to that wicked heresie Tome 1. Concil. It is said, that when Liberius was entered Rome, he agreed with the heretike Constantius. The same saith Damasus in his booke de Pontif. And Platina, and Alonso venero, in his Enchiridion of times, and Iohn Stella, and others. Bale saith, With ambition Gigas saith, that Liberius moued with the martyrdome of Felix, and fearing the like agreed with the Arrians, & approued their doctrine. No mention is made of Liberius repentance, & therefore he is counted among the Arrian Popes. Damasus his successour for this cause condemned Liberius, That which one Pope doth another vndoeth. & al that he did. But Gregorie 7. that abominable Pope, as afterward in his life shall appeare, canonized notwithstanding this Arrian Liberius, and cōmanded (saith Card. Benon) his feast to be celebrated. Panuinus the Popes great parasite, in his chronicle of Bish. cals him S. [Page 28] Liberius. The Pope erreth in faith. Behold, if that which is said be true, that many bee holden for Saintes, whose soules are burning in hell. Behold if the Pope may erre in [...]aith.

To write the life of this Liberius hath cost me some trauell, and diuersity of opinions, the cause. Some hold him for a Catholike, others for an Arrian, and both the one and the other say truth. For in the beginning of his Bishopdome he was (as we haue said) a Catholike, but after without repentance, an obstinate Arrian. Note we here what an euill beast is ambition. He that standeth, let him take heed lest he fall. It sufficeth not to begin well, but to end well is needfull. He that continueth to the end (saith the Lord) shall be saued. God giue vs grace to tame our ambition, which we all haue need of. For there is none which reputeth not himselfe for a demi-God: and giue vs strength in afflictions, which for his name we suffer. Remember we Liberius. But what speake I of Liberius? Remember we Salomon, that so well began, but how proceeded he afterward? The Lord gouerne vs vnto the end.

In the time of this Liberius, and in the citie of Tagasta in Affrike, was borne the great Doctor and light in the Church, Saint Augustine: and on the same day (they say) that Pelagius the heretike was borne in great Brittaine. Oh the great mercie of God, that prouided an Antidote against the poison of Pelagius!

Damasus, Damasus. a Portugall (as we haue sayd) condemned Liberius. Damasus was verie deuout and ceremonious. Panuinus in his Chronicle noteth, that all the Bishops of Rome vntill Damasus, were chosen and consecrated vpon one selfe same day. But afterwards (saith he) this was not so obserued. Vpon the day of Consecration, now called coronation, is a solemne triumph holden in Rome. So much haue increased the riches, power, ambition, and pride of those which call themselues the Fishers successours. In this time flourished Saint Ierome, and was a deare friend of Damasus, as by their writings appeareth. Betweene Damasus and Ʋrsinus was the third Sisme. The 3. Sisme. 384.

But in the 367. yeare Ʋrsinus renounced, and was made Bishop of Naples. Damasus died in the 384. yeare, and Siricius succeeded him.

[Page 13] Siricius (as saith Gracianus, Siricius. Concerning the forbidding of mariage, read afterwards in Gregorie. dist. 82.) was he that first forbad mariage to the Westerne priests: which ordination many nations, and chiefly our countrey of Spaine, nothing esteemed. Wherefore Hymerius, then Bishop of Tarragona, wrote to Siricius, that the priestes of Spaine would not obey the lawe which commanded them to leaue their wiues. At the hearing whereof Siricius was angry, and sayd, That such as were in the flesh could not please God, Rom. 8. 8. The same Siricius alleageth this authoritie in the fourth epistle which he wrote to the Bishops of Africa. Siricius vnderstanding this place, of maried folks, writhed and wrested the scripture. So also was this place wrested by Innocent the first. But S. Paule by this (in the flesh) meant not maried folks, for therby should he condemne the estate of matrimony, instituted by God in Paradise, Gen. 3. 24. & sanctified by his sonne Iesus Christ with his presence working there his first miracle, Ioh. 2. 11. Very well knew the Apostle, Mariage to be honorable among all men, and the bed vndefiled. Very well did he know, that God would chastise fornicators and adulterers. Heb. 13. 4. Wherfore he commandeth, that they which had not the gift of chastity should marie. 1. Cor. 7. 2 9. And he himselfe defendeth the liberty, which he and Barnabas, being Apostles, had, to haue their wiues, and to carry them with them. Or haue not we authority (saith he, 1. Cor. 9. 5.) to leade about a sister (that is to say, faithful) aswell as the other Apostles, and the brethren of the Lord, &c. Paule then (with fauour of Siricius, and Innoncent 1.) by being in the flesh, vnderstandeth not the maried but carnal men, and vnregenerate by the Spirit of God. Such (saith he, be they single, maried, or widdowes) cannot please God. And that this is so, appeareth by that which the same Apostle, speaking to the Romanes, of whom many were maried, saith, But you are not in the flesh, but in the Spirit, because the Spirit of God dwelleth in you, &c. Rom. 8. 9. By this interpretation which Siricius and Pope Innocent 1. The Pope erreth in the interpretation of the Scripture. made of the place of S. Paule, shall our aduersaries see, albeit they denie it, that the Pope may erre & that in the interpretation of the Scriptures. Siricius after Platina hauing bene Pope almost 16. yeares, died & Anastasius the first, Innocentius the first, Zozimus the first, and Bonifacius the first succeded him.

[Page 30] Betwene Boniface and Eulalius, Boniface. 1. Sisme. 4. 420. was the 4. Sisme in the yeare 420. Eulalius verie vnwillingly renounced: but yet was made Bishop in Campania. Celestine succeeded Boniface: Sistus 3. succeeded Celestine; who being falsely accused, made answere for himselfe in an open Sinod, and Bassus his aduersarie, was condemned. The councels were then aboue the Pope.

Leo 1. Gelasius. 1. Hillarius, Simplicius, Felix 3. Gelasius succeeded Sistus. To this Gelasius, that notable saying, of communicating in both kindes is attributed; which we will alleage in the Treatise of the Masse. After Gelasius 1. Anastasius 2 succeeded.

Anastasius 2. Anastasius 2. an heretike. tooke parte with the Eutichians, and other heretiques, and communicated with them▪ For confirmation hereof, reade Gracian in the decree dist. 19. Cap. Secundum ecclesiae Catholicae: And Cap. Anastasius. And the 2. Tome of the Councels: and Platina. Beleeue not the Popes Parasites, (as be D. Illescas, and the two late writers, Albertus Pighius, & Diego de Couarrunias whom he alleageth) Anastasius in doing his needes, Anno 417. the Gothes began to reigne in Spaine. voided (say Volateramus and Platina) his guttes into the draught. At this time in Spaine the Gothes reigned: who began there to reigne in the yeare of the Lord. 417. where expelling the Roamanes, and other nations, they reigned three hundred yeares. After Anastasius succeeded Symachus.

Between Symachus and Laurencius, Symachus. The 5. Sisme. 498 was the 5. Sisme But Laurencius renounced; and in the 498. yeare (as saith Panuinus) was made Bishop of Nucesino after Symachus, succeeded Hormisda.

Hormisda Campanus, Hormisda the the first Patriarke. 520 was the first (as saith S. Isidor) that by means of Iustin the Emperor in the 520. year, of an Archbishop was made Patriarch, by litle & litle they proceeded, they wil shortly be Popes, He excommunicated the Emperour. I wold say perfect Antichrists. He excōmunicated the Emperor Anastasius: because he said the Emperor was to cōmand, Anno. 523. & the Bishop to obey. At this time began Antichrist to appear. Iohn 1. Ambassadour. Hormisda died, in the 523. year, Genselaricus reigning in Spaine and Iohn 1. succeeded Hormisda. Iohn. 1. a Tuscan, being made Patriark was iointly with others sent Embassador for Theodoricus king of Italy, vnto Iustinus the Emperor. The Bishops of Rome had not as yet that absolute, or to speake better, that dissolute power which now they hold. He died a Martyr. [Page 31] in the 527. yeare. I cannot omit a ridiculous historie, which Friar Iohn de Pineda, speaking of this Iohn the first, reporteth for a miracle. About to go (saith he) to the Emperour, he tooke a borrowed horse, which when Pope Iohn was mounted vpon him, would not permit his maisters wife to ride. Felix the third called the fourth succeeded Iohn: and Boniface the second succeeded Felix.

In the 530. 6. Sisme. Boniface 2. 530. yeare was the 6. Sisme betweene Boniface the second & Dioscorus. After Boniface, Iohn the 2. Agapetus, Siluerius, Vigilius succeeded.

Ʋigilius a Romane, Vigilius and a crafty accuser of his predecessour Siluerius, by deceit aspired to the Bishopdome: whereunto he was aduanced by meanes of Theodora Augusta, and of Antonina, the wife of Belisarius. But God who is iust, gaue them both their reward. Vigilius by subtilty, and Siluerius (the sonne of Pope Hormisda) by force, The 7. Sisme. obtained the Bishopdome. This was the seuenth Sisme. And Theudiselo or Theodisco in Spaine at this time reigned.

Pelagius a Romane, Pelagius. was the first that affirmed the primacie of the Church of Rome to depend neither of the Councels, The Primacie of Rome. nor men, but of Christ himself, dist. 21. But the Cannonists are against him saying: The Cannonists agree not with the Pope. that Omnis maioritas & minoritas, etiam Papatus est de iure positiuo: that is, all maioritie and minority, yea the Popedome it selfe, is of the positiue lawe. He ordained that Ecclesiasticall persons should pray (or mumble vp) the seuen Canonicall houres, which be the Mattens, Prime, Third, Sixt, Tenth, the Euenings and Completes.

Pelagius ordained (saith D. Illescas) that the Priestes should each day pray ouer the seuen houres, The 7. Canonicall houres. which we call Canonical. And the same Illescas vpon the life of Sabinianus, saith: Sabinianus was the first that set an order in prayer, diuiding the Office into seuen houres, which we call Canonicall. How can Sabinia [...]us be the first that ordained the 7. Canonicall houres, if Pelagius had first ordained them? This institution was an occasion that Ecclesiasticall persons should not read the Bible. And so we see that very few Church-men in Spaine haue the Bible in their houses: but none of them is with his Breuiarie, which all of them do hold for a verie Catholike booke▪ but the Byble in [Page 32] generall, doe they call a booke of heresies. One day will God punish this blasphemie. In the time of this Pelagius, Agila reigned in Spaine, and in the 561. yeare, Iohn 3. suc [...]eded Pelagius. Iohn 3. contrary to his predecessor. Iohn 3. made a contrary decree, to that which his predecessor Pelagius had made; and Dist. 99. comaunded; that none should call him high priest, nor vniuersall bishop. So one Pope did that, which another vndid: one commanded that another forbad: In his time the Armenians became Christians▪ and Athanagilda now raigned in Spaine. After Iohn. 3 succeeded Benedict, and Pelagius 2.

Pelagius 2. Pelagius 2. sa [...]sfieth the [...]mperour. a Romane (the citie being inuironed contray to the wonted custome, and without the Emperours commaund) was made cheife Bishop. For which cause he sent Gregorie, who after him was Bishop, to Constantinople, to satisfie and appease the wrath of the Emperour. 590. In the 590. yeere died Pelagius, and then Leonogildo reigned in Spaine.

Gregorie 1. a Romane, was of best life, and more learned then any of the Patriarkes his predecessors: yet very ceremonious: as by so many suprestitions by him brought into the Church, The first pardons and indulgences. appeareth. He was the first that granted Indulgences to such, as at certaine times wold come to the church: Pardons he granted: The soule of Traiā brought out of Hell. but sold them not (as his successors) for money He brought backe from Hell (saith Damascen) the Soule of the vnfaithfull Emprour Traian; (O horrible lie!) Pero Mexia vpon the life of Traian saith; that which is said of the soule of Traian to be a fabulons Iest Illescas vpon the life of Gregorie 1. holdes it for a very trueth, and condemneth Pero Mexia: In the following treatise of the Masse, wil we speake of this matter. This good did Gregorie; Gregorie 1. a great enemy to the Primacy that both by wordes and deedes, he was mortall enemy to the Primacie: and so wrote against the name of vniuersall bishop (as we will afterwardes declare) against which, Seruant of Gods seruant. he called himselfe the seruant of Gods seruants; which title haue his successours (but hypocritically) holden; seeing that calling themselues seruanth, they haue made themselues lordes of the worlde, and kinges, Emperours and Monarkes kisse their feete, and if the Pope will doe them that grace and fauour, they holde themselues happie.

Gregorie much complained that in the worlde were so [Page 33] many Priestes, and so few prachers of the Gospel. Of this S. Gregory, Marriage forbidden, and againe permitted to priestes. Huldricke Bishop of Augusta, in an Epistle sent to Pope Nicholas 1. reciteth a notable historie, the summe whereof is this. That Saint Gregorie commaunded, priestes should not marry: but afterwardes vnderstanding they secretle committed great filthinesse; and for that cause much murder ensued, by commaunde he disanulled his decree: affirming it better to marry, then to giue occasion of murther. Wherfore sending vpon a time to fish, 6000. heades of young children in a pond. they found in a fishe poole, or pond, 6000. heads of young children, that had there bene drowned. Which Gregorie seeing to proceede of constrained single life, sorowing and sighing from his hart, The fruites of Popish single life. he then reuoked his decree. For that not only (as saith the same Huldricke) they had not abstayned from maydes, and married women, but defiled themselues also with their kinred, with males, and brute beastes. Such are the fruites of Popish chastitie, The saying of Pope Pius. 2. agsing constrayned single life. and their Angelicall life. These thinges considered by Pope Pius 2. with great reason (said he) he forbad Priestes marriage, but with much more reason he ought to restore it them againe. And in another place: It shall not happilie be worst, Note before vpon Siritius and after in Paul 2. that the greater parte of priestes doe marry: for many are saued in their marry priesthood, which in their barren priesthood are cōdemned. The same Pius 2. (as witnesseth Celius. 2.) supressed certain Monasteries of Nuns of Saint Bridgit and S. Clares order; 604. commaunding them thence to depart, and no longer to burne in lust, lest they shrowded a whore vnder a religions habite. In the 604. yeares dyed Saint Gregorie, at this time Leonigildo the Arrian that martyred Herminigildo his sonne, Sabinianus. raigned in Spaine.

Sabinianus, successour of Gregorie 1. was the last Patriarke of Rome, a man very simple, and so much hated Gregorie his predecessour, that he caused his bookes to be burned. Onely will I here set downe a fable of the death of this Sabinian. reported by Bergomenso, for a very truth. Saint Gregorie (saith he) being dead, three times appeared to Sabinianus, and sharply reproued him for seeking to defame him; One Pope being dead killed another. but his speach could nothing a mend Sabinianus (which seeing S. Gregorie) he gaue such a blowe vpon the head of Sabinianus that he made him die miserably. Mon. eccl. part. 3. lib. 17. cap. 10. ¶1. hereof [Page 34] is made mention. 605. If this be true then one Pope killed another. In the 605. yeare dyed Sabinianus. This Sabinianus (saith Illescas) was the first that set an order in prayer, deuiding the Office into the 7. Canonicall houres: the same said he of of Pelagius 1. At this time reigned in Spaine Recaredo king the Gothes, who destroyed the Aryan heresie, which most parte of the Gothes maintained.

The third and last order conteyneth those Bishops, The 3. order which we properly call Popes, and be very Antichristes. As Boniface 3. began this order vntill Clement, 8. who now tyranizeth, hath continewed, and in the last Pope shall take end. Whom Christ will destroy with the spirit of his mouth, 2. Thes. 2. 8. as he destroyed his prodecessours. And so shall the end come. The Bishops of the first order were the Angels of God, holy in life and Doctrine. These of the second, were men, subiect to falling: but these truly of the 3. are diuels incarnate. Not by any figure Hiperbole, or exaggeratiō: but plainely doe I speake this, I know it to be so, as by their liues we will afterwardes proue.

Boniface 3. Boniface 3. the 1. Pope. and first in this Catalogue, was a most ambitious deuill: And being Patriarke of Rome, was made Pope by meanes of Phocas the Emperour, who was an adulterer, murtherer and tyrant. A murtherer I call him, for that to make himselfe Emperor (as he did) he murthered Mauricius his Lord and Christian Emperour.

This Boniface 3. Phocas granted Rome to be head of the Churches. (by many requestes and giftes, which breake the very rockes much more Phocas) obteyned of Phocas, that the Roman seate should be called the head of all Churches. Three miserable thinges at this time happened: the most noble Empire began to fall: the Popedome to arise and Mahometisme to spring vp. The fall of the Empire. Of the ruines of the empire, these two beastes arose, which so much haue harmed the Church of Christ. The Pope and Mahomet arise. And by how much the more the Empier decayed, by so much the more these two beasts increased. It is now almost 1000. yeares since, that by superstition and false Doctrine, the light of the Gospell began to be darkened. This miserable first Pope, before a yeare of his Popedome was fully ended, went to visite the Diuell the Father of ambition, and with him there remayneth. And albeit this first Pope [Page 35] was so ambitious and, in his Ambition obstinately dyed. Yet Panuinus calles him Saint Boniface notwithstanding. At this time in Spaine, the most Catholique Recaredo 1. reigned.

Boniface 4. Boniface 4. succeeded Boniface 3. who (as saith Platina) obteyned of Phocas the Emperour the Temple which they called Pantheon (to wit of all the Gods, because it was dedicated to Sibylla, and all the others Gods. This Temple did Boniface dedicate vnto the blessed virgin, and all the Martyrs, which now is called S. Maries the round. And thus far Platina.

Don Alonso of Carthagena Bishop of Burgos, vpon the life of King Recaredo, saith these wordes: Phocas graunted to the blessed Boniface 4. Bishop of Rome, the Temple called Pantheon, to be consecrated in the honour of the blessed virgin Mary, and of all the saintes: as in the legend of that feast, celebrated the first day of Nouember, more largely is conteyned thus farre the Bishop.

Here is to be noted the saying of the Bishop, Platina and many others. That the Pope demaunded of the Emperour this Temple, and that the Emperour did graunt it. Doctor Illescas, as a flatterer of the Pope, in his Hist. Pontif. saith, that Boniface did consecrate the Temple, &c. the which (saith he) well pleased the Emperour Phocas: and saith not: that he demaunded it of the Emperour, least he he should seeme to impeach the authoritie of the Pope. Of that which we haue said it followeth; that the Pope was not then Lord of Rome: For had he so bene, The false donation of Cō stantine. he would not haue requested the Temple of the Emperour. This onely reason (were there no other) sufficeth to proue the donatiō of Constātine (as they call it) to be false, which was almost 300. yeers before: wherin he made the Pope (saith they) absolute Lord of Rome, and of many other lands which they call S. Peters patrimony. The Pope, as a thiefe, hath either stolne it from the Emperor, Anno. 613. or as tyrant by force hath life himselfe vp with him. In the 613, yere dyed Boniface. At which time in Spaine the great Catholique Recaredo 1 reigned. Deus dedit. Theodatus, or Deus dedit, Godfathers The G [...]dfather should not marry with the Godmother. ordeyned Godfathers and Godmothers to be had in baptisme: and that the godfather should not marry with the Godmother, nor the goddaughter with the son of the Godfather. This Pope died in the 616 yeare, & at that time in Spaine [Page 36] Huiterico reigned. Boniface 5. ordeyned, theeues and murtherers, which fled to the Churches or Churchyardes, might not be drawn from thence, Boniface. 5. which hath emboldened many to commit great villanies, The Church a refuge for euill doers. and flying to a Church haue freely escaped without any punishment. And these they call sanctuary men. He dyed in 622. yeare. In which time raigned Sesibuto in Spaine. After Boniface. 5. succeeded Honorius 1. A Monothelite heretique he was, and for such a one (as saith Fryar Iohn de Pineda. part. 3. lib. 17. cap 34. ¶1.) in the 13. 16. and 17. Acts, of the 6. Anno. 622. Councell of Constantinople, coneemned. The which by a letter of the Emperour, and by a nother from Leo. 1. to the Emperour, is confirmed. D. Illescas, as he which could not beleeue that any Pope could erre, calleth Honorius a holy and commendable Bishop. Panuinus to excuse Honorius saith, that the copies of the 6. Councell of Constantinople be corrupted: he giueth his excuse. Seuerinus succeeded Honorius. Iohn. 4. Theodorus, and Martinus.

Martine. Martinus. 1. Crownes. 1. ordeyned that Priestes should carry Crownes, to wit, the head shaued, leauing a circle vpon it, which they call a Crowne. The Pope this commaunding, did not imitate Christ, nor his Apostles, who neuer had shauen Crownes: but the Priestes of the Idolls, which (as saith Baruc) had their heads and beardes shauen, Baruc 6. 30. and sate bare headed in the houses of their Gods. Let our aduersaries see, if their Priestes doe not the like. Wherein they imitate doutlesse, the Priestes of the Idolls. He commaunded, that bishops euery yeare should consecrate holy oyntment, Holy oyntment Vowe of Chasttitie. and send it through their Dioses. He imposed vpon Priests the vowe of Chastitie, a very hard yoke, and borne but of a fewe, as in Gregorie 1. we haue noted. In the. 653. yeare dyed Martinus 1. Anno. 653. Sisenando then reigning in Spaine, and Eugeniup, and Vitelianus succeeded Martinus. Vitelanus.

Vitelianus ordeyned the song, Diuine seruice in Latine. and organs in the Church. He commaunded, the howers, singinges, ceremonies, and Masses should be celebrated in the Latine tongue: contrary to that which saith the Apostle: the vse of strange tongues is vnprofitable, and therefore without interpretation of that which is said, not to be vsed. Anno. 672. 1. Cor. 14. Vitelianus dyed in the 672. yeare in whose time Tulga reigned in Spaine, after Vitelianus succeeded [Page 37] Adeodatus, Agathus. 1. Donus, and Agathus.

Agathus commaunded, Popish constitutions be Apostolicall that the constitutions of the chiefe Bishop should be holden for Apostolicall, as pronounced by the mouth of God (O grieuous blasphemie!) In this time was celebrated the sixt generall Councell in Canstantinople, where marriage to the Grecian priestes was permitted but to the Latine priestes forbidden. Mariage to the Greeke priests permitted. This Agathus sent to the 6. Councell an Epistle, wherein he condemned Honorius 1. for a Monothelite. In the 682. Anno. 682. yeare dyed Agathus, and Leo 2 Benedict. 2. and Iohn 5. succeeded him

Iohn. Sisme 8. 5. being dead, then arose the 8. Sisme, and 2. Popes were elected, Petrus and Theodoretus: which being deposed, in the 606. The 9. Sisme. yeare was Cunon chosen. Cunon dying in the 687. yeare was the 9. Sisme and 2. Popes Theodor and Pascall, were elected. Both which deposed, Sergius who was Pope thirteene yeares, eight moneths, and thirteene dayes, was chosen. After Sergius succeeded Iohn. the 6. Iohn the 7. Sisimus and Constantine the first. Constantine 1.

Constantine 1. The first Pope that gaue his feete to be kissed. was called of the Emperour Iustinianus to goe to Constantinople: He was the first that gaue his feete to the Emperour his Lord to be kissed. And against the first commaundement of God, Images. Thou shalt not make to thy selfe any Image, &c. Anno. 716. dissipation of Spaine. he commaunded Images to be placed in the Temples and worshipped. He dyed in the 716. yeare. At this time was the miserable dissipation of Spaine, made by the Moores of Affrik with the ayd of the Count Don Iulian. Don Rodrigo then king, Gregorie. 2. the last of Gothes, end the first vnfortunate.

Gregorie 2. Gregorie. 3. and Gregorie 3. continewed the commaundement of Image-worship, Leo the Emperor excommunicated. 731. 741. contrary to the commaundement of God. And Leo the Emperour for not allowing them, was excommunicate. In the 731. yeare dyed Gregorie 2. & in the 741. yeare Gregorie 3. In the time of Gregorie 2. Don Pelayo reigned in Spaine, and in the time of Gregorie the third Don Fasila. Zacharias.

Zacharias, The Church vestments decked with gold, &c. was the first that inuented to adorne the Church vestiments with gold and precious stones. He was also the first that attributed to himselfe, Making and vnmaking of Kings. a certaine diuine power: concontemptuously tooke vpon him to make and depose kinges. [Page 38] He was the first that absolued vassals of their othe made to their Lordes: which Childerick King of France (whom the foresaid Zacharie deposed at the instance of Pipin the little bastard sonne of Charles Martell, vassall of Childericke) tried. In this Zacharie and Pipin, the old prouerbe was verified. Vn mulo rasca à otro, y Hazme la barua, y hazer tehe el copete. One mule rubbeth another, and doe thou forme and Ile doe thee.

The Pope had neede of Pipins ayd, to exempt himselfe from the subiection of the Emperour of Greece, his Lord. Saint Gregorie writing to the Emperour, called him Lord. Pipin and and his successors the kinges of France, mindfull of this benefit, did great seruice to the sea Apostolique. The king of France most Chrsten and why. And for being such loyall seruantes, he gaue vnto them, the name of Most Christen. All that which the Pope holdeth, and all that almost which was the Kinges of France (for that which they say of Constantines donation is mockery and lies, The donation of Constantine. as Laurencius Ʋalla, and other learned men haue proued) it may be, and is so to be thought, that God will raise vp some of France, which will take it from him, seeing by himselfe it is so il vsed. Zacharie dyed in the 752. Anno. 752. yeare, In his time Don Alonso the first called Catholique reigned in Spaine. The king of Spaine Catholique.

Stephen 2. (or as some call him, 3. because Stephen 2. was before him, Stephen. 2. which was not Pope, but 3. or 4. dayes) being inuaded by Astolpho king of Lombardie, sent with great instance, to demaund ayd of Pipin; who was very diligent to serue him, and taking Exarcado from the Emperour, gaue it to the Pope. The donation of Constantine. This is the blacke donation which they falsely call Constantines. Pipin prostrate on the ground before the Pope kissed his feete, Pipin kissed the Popes feete, &c. held his stirrop with one hand, and his bridle with the other. Thus the king of France made the Pope rich, and the Pope seeing himselfe rich, made himselfe mightie, high, presumptuous, a tyrant, God in the earth, ouer all Christian Princes, and them his vassalls, and feodaries. In the 757. yeare dyed this Stephen, Anno. 757. In his time in Spaine reigned Froila.

Paul 1. Paul 1. excommunicated the Emperour Constantine 5. who nothing regarding the foolish excommunication, perseuered to forbid that, which God in his holy law forbiddeth. Thou shalt not make to thy selfe any grauen Image, Exod. 20. &c. This Paul (as [Page 33] saith Ʋicelius, the Popes notable parasite) exceeding much reuerenced the body of Saint Petronilla, daughter of Saint Peter: vpon whose marble tombe (as saith Carsulano) he found this Epitaph written with the proper hand of Saint Peter (a lye qualified with supersticion) To Petronilla made of gold, A notable lie. most sweete daughter. Anno. 767. Paul dyed in the 767. yeare and Aurilio, in his time reined in Spaine. The 10. Sisme. Great Sisme, which was the 10. arose in the Roman Church, wherin Theophilatus, which renounced, and Constantine, Constantine. 2. a lay man without any order was made. that was deposed, were chosen.

Constantine 2. by meanes of his brothee Desiderius King of Lumbardy, albeit he had many competitors, was made Pope. In this Pope a very rare thing hapned, that he being a lay or or secular man, Pope. was imediately made Pope. And therefore of many, not reckened among the Popes. One yeare very pontifically he executed the Popes office In whose time, The Councell deposeth the Pope. a Councell was holden, wherein he was deposed. And it was commaunded, that all whatsoeuer Constantine 2. had done and ordeyned (Baptisme and holy oyntment excepted) should be voyd, and of no vallewe. I demaund now of our aduersaries, what thinke they of the Bishops and priestes in this Popes time, and that which they did by his authoritie? What: say they of the Masses which the, celebrated, did they consecrate, or no? If they did not consecrate, then the Pope that ordeyned them, was not Pope, nor they priestes. And so both Pope, and they were disgraded, and by the same reason, all those that heard their Masses did commit Idolatrie according to their owne Cannons, which say: that he cosnecrateth not which is no Priest. And moreouer it is meete the priest haue an intent to consecrate; which wanting, there is no consecration at all. Constantine thus depriued, was put into a monasterie, and his eyes, puld out: but king Desiderius his brother reuenged this iniurie, by pulling out their eyes that pulled out the eyes of his brother Cestantine. The 11. Sisme. Silo at this time reigned in Spaine. Now also was the eleuenth Sisme. wherein Phillip was chosen; but at the endeoffiue he dayes was deposed, Stephen 3. and Stephen elected.

Stephen 3. or after others 4. demaunded ayde of Charles the great, against Desiderius king of Lumbardie. This Stephen, [Page 40] condemned the actes of his predecessour Constantine. Adoration and censing of images. He condemned the 7. Councell of Constantinople, against Images; commaunded they should be worshipped, and censed, after the maner of the Gods of the Gentiles. Anno 772. In the 772. yeare he died, and Silo then reigned in Spaine.

In this busines touching Images insisted Adrian 1. Adrian. 1. Images. he wrote a booke of the adoration of them: and condemned Felix, and all the enemies of Images, Charles the great, the sonne of Pipine (for the great benefite receaued of Pope Adrian, who tooke part with him, against the sonnes of Charles Manno his brothers right heires of the kingdome, and made him king) deliuered the Pope from all vexation. This Adrian, called Charles the great Most Christian, Most Christian Anno. 795. and gaue him power to choose the Pope. When Adrian had bin Pope almost 24. years, in the 795. yeare he died. Maugaretto at this time reigned in Spaine. In the time of this Adrian (Constantine, and his mother Hirena ruling the Empire) was holden the second Councell of Neece, called the seuenth generall Councell: The second Councell of Neece. wherein, it was decreed, that Images ought to be adored &c. and the reliques of saints, Images worshipped. worshipped. This Constantine (as saith Rodrigo Sanchez bishop of Palencia, in the third part of his Spanish historie) was in name 10. years Emperour with Irena his mother who ruled all: but 10 yeares expired, he reigned alone without his mother. Herein saith he, did he Imitate Ninus; who depriued Simiramis his mother of the kingdome of Babylon. But Irena tooke the Empire from Constantine her sonne, and incited with infernall rancor, put out his eies; and so depriued him both of life and Empire. The cruelty of a mother. Wherefore, and for that she sought to marry with Charles the Great, the Grecians shut her vp in a Monasterie, and made Nicephorus Emperour. Thus far Rodrigo Sanchez. Terrible was this cruelty: when was it heard, that a mother (to rule) pulled out the eies, and tooke away the life of her sonne? and chiefly, being of age to inherite and rule the Empire of his deceased father?

Frier Iohn de Pineda lib. 18 Cap. 13. of his Ecclesiasticall Monarchie sufficiently speaketh against the wickednes, cruelty and ambition of this Irena. Leo 3. in an oration which he made, to make Charles the Great, Emperor in the West, among other [Page 41] reasons for that purpose, giueth this: Seeing (saith he) that by the renunciation of Augustus the Empire, (at least in the west) was voide: and strictly examining the businesse, as well may it also be said, that the Empire of Greece was voyd, sith a woman held it almost by tyrannie. These selfe same wordes reciteth Illescas vpon the life of Leo the third. And notwithstanding holdeth Irena for most holy: and so vppon the life of Adrian the first, these words saith he of her: Most faire was Irena, and one of the most excellent and famous women in all kind of vertues and of all Christendome the most renowmed. And a little lower. Irena as a holy and Catholike woman which she was and euer had bene, Irena an Idolater and a murtherer. &c. Thou seest here what a one was Irena, the great Patronesse & Defendresse of Images. In causing images to be adored, she sinned against the second commandement of the first Table, which saith, Thou shalt not make to thy selfe anie Image, &c. And in murthering her sonne, she sinned against the second Table, which saith, Thou shalt not kill. This is that holy Irena, so much celebrated of the Papists.

Leo 3. Leo 3. acknowledging the benefites of Charles the great, gaue him the title, Two Emperors one in the East another in the West▪ and crowned him Emperour: but with this condition, that the Emperour with an oath should promise him obedience. This Leo commaunded that the Decrees of the Pope should be of more authority then the writings of all the Doctors. The▪ Popes decrees of more authority then the writings of all the Doctors In Mantua at this time a citie of Italie, was a woodden Crucifixe, which, they affirmed did sweate bloud. When Pope Leo the third heard this newes, he went to Mantua, and there seeing (as hee said) the miracle, commaunded this bloud to be holden for the true bloud of Christ. The Crucifixe of Mantua. And to this day at Mantua is this Crucifixe seene and worshipped. Of this bloud maketh mention Baptista Mantuanus, saying:

Et quae purpureus sanguis faciebat in horas,
Mira opera intuitus, credi debere putauit
Effusum nostra pro libertate cruorem.

Which signifieth the Idolatrie before mentioned. A most subtill craft to aduāce Images. What diuell could more inuent to raise vp and authorize images, which in Greece were vtterlie abolished. In the 816. yeere died Leo the third, Anno. 816. hauing bene Pope more then 20 yeares. At this time in Spaine reigned Don Bermudo.

[Page 42] Stephen the fourth (or the fifth) who succeeded Leo, Stephen 4. was chosen without consent of the Emperour wherefore, to excuse himselfe to the Emperour Lodouicus pius, after 3 moneths, he went into France, Lewis answered, that what was past, was past, but they shold afterward beware of doing the like. Behold here, how the Popes obserue their owne Decrees. Adrian and Leo imediate predecessors of Stephen, made this decree: but Stephen did nothing regarde it. The Pope considering, that this decree, which gaue such authoritie to the Emperour, might cause great euill to the Sea Apostolike, returned from France to Rome, and perceiuing the Emperour to be of gentle and milde nature, he attempted to disanull it, saying: that the election of the chiefe Bishop pertained to the Clergie, Senate & people of Rome. The Popes excuse for not seeking the consent of the Emperor. And not to prouoke the Emperour, he smothed this abrogation, saying: that they aboue named without licence of the Emperour, might choose the chiefe Bishop: but consecrate or (as they call it) crowne him without the presence of the Emperour, or his vicar they could not. Anno 817 In the 817. yeere died Stephen, and Don Alonso the 2. surnamed the chast, then reigned in Spaine.

Pascall the first following the steppes of Stephen, Pascal 1. was Pope without consent of the Emperour. without consent of the Emperour was elected Pope: and when the Emperour complained of this election, he craftily cleared himselfe. Pascal died in the 824. Anno 824. yeare. Don Alonso thē reigning in Spain.

Eugenius 2. Eugenius. 2. succeeded Pascal, in whose time the 12. Sisme betweene Eugenius & Zinzinus arose. The 12. Sisme. After Eugenius succeeded Valentinus. Gregorie 4. And after Valentinus Gregorie the fourth.

Gregorie 4. Confirmation of the Emperour. would not be Pope vntill the Emperour had confirmed his election. He died in the 844. yeare. And D. Ramiro the first then reigned in Spain. Anno 844.

Sergius 2. Sergius 2. first changed his name. was the first Pope that changed his name: before he was Pope he was called Swines-mouth. Lotharius the Emperour sen [...] ▪ Lewis his sonne to Rome, to confirme the election of this Pope. This confirmation the Popes expected vntil Adriā 3. Anno 847. ordained, that it should not be respected. Sergius 2. died in the 847. yeare, and Don Ordono then reigned in Spaine.

Leo the fourth was the first that promised Paradise to such as in defence of the sea Apostolike, Leo 4. promiseth paradise▪ would fight against the infidels. [Page 43] He made a Decree that the Bishop shold not be condemned but by the testimonie of 72 witnesses. He was the first that against the Cannon of the Councell of Aquisgrana, 72 witnesses to condemne a Bishop. adorned with precious stones his Crosse Papall, and caused it to be borne before him. The Papal crosse. He gaue his feete to be kissed of the people, and in the 847. yeare he dispensed with Ethelulpheus, of a Monke to be made king of England. A Monke made king. For this benefite commaunded the king, S. Peters pence in England. that each house in England should pay euery yeare to the Pope a penie, which they called Saint Peters penie: Anno 855. sixe of which pence make a Spanish Ryall. In the 855. yeare he died, and Don Alonso the third then reigned in Spaine.

Iohn the eight, Iohn 8. a whore an English woman, or to speake better, Ione alone of that name, before called Gilbert, succeeded Leo the 4. In her is plainly fulfilled without figure or allegorie, that which Saint Iohn in the 17. chap. of his Reuelation saith of the whore of Babylon: for she was a woman and a whore. Such as list to know her life, let them reade Platina vpon the life of Iohn the eight. Sabel. En. 8. lib. Ʋolat. libr. 22. Berg. lib. 11. Boccace of famous women. Fascic. tempor. Mant. vpon Alphonsus lib. 3. Enchiridion ef times. Rodrigo Sanchez vpon Don Alonso 3. and Pero Mexia vpon the liues of the Emperours, and in his Sylua variarum lection. where of her hee maketh one whole chapter. This Pero Mexia was a man very superstitious, and wholly a Papist, who procured what he might to quench the light of the Gospell, which at his time in S [...]uill was kindled. He greatly persecuted the good Doctor Egidius, Adout the yeer 1550. or to say better, Christ in Egidius and other his members. Notwithstanding that he was so great a Papist, yet could he not but speake, & note so so great an infamy & blow to the Church of Rome. For authors of that he saith cōcerning this woman Pope, he citeth in his histories Martin, Platina, Sabellicus, S. Antonino. In the 9. ch. of his Sylua thus speaketh Pero Mexia. There is none almost but knoweth, or hath read, or hard, that there was a womā Pope, which went in mans apparell, but because all men know not how this thing hapned; and for that it was one of the wonderfull chances that euer hapned in the world, I will here declare, as in faithfull authors I find it written. There was a woman borne in England, [Page 44] who with a man greatly learned liued in her youth a dishonest life, of whom being welbeloued, and he of her, taking mans habite, and calling her selfe Iohn, shee left her natiue countrie, and went with him to the citie of Athens in Grecia, wherein at that time, was a great Vniuersitie, and generall studie. With her excellent wit, and great studie, shee there so much learned, and attained such knowledge, that some yeares after she came to the citie of Rome, alwayes in the habite of a man, tooke the Chaire, and taught openly in which, and in publike disputations, shee caried such estimation, that she was holden for the most learned man of that time: and such fauour and authoritie among all men obtained, that the seate Apostolike by the death of Leo, the fourth of that name being voyd, in the yeare of the Lord 852. supposed to be a man, An. 852. Pope Ione was chosen. she was chosen for chiefe Bishop of Rome, and Pope vniuersall in the Church of God: and in that seat ruled two yeares, and thirtie and so many dayes. And albeit placed in this throne, yet liued she not chastly, but vsed priuate familiaritie with her slaue, in whom she much trusted, and by whom she was great with child, yet so diligently she cloaked it, that no other but himselfe knewe it. And as God would not suffer so great wickednesse to rest any longer vnpunished: so it happened, that vppon a day (being the time of her child-birth) as she went with accustomed pompe to visite Saint Iohn de Lateran: of a secrete sinne it pleased God to shew an open punishment: and comming to a certaine place betweene the Church of Saint Clement, and the Theater, which they call improperly Coliseo, with extreme paine shee brought forth a creature, to the wonderfull amazement of those that were present: and therewithall sodainly died: and without honour, or pompe was buried. For this so strange accident, in this place happened, it is commonly sayd, that when the chiefe Bishops go sithence to the Church of Lateran, The Pope turneth aside, and the cause. comming neere vnto it, they turne aside & go not that way, in detestation of so horrible a chance. And lest happily another such like woman might worke the like deceit, A seat and for what cause. there is now in the sacred palace a seate, open below, that it may secretly be seene if it be a man that is chosen.

[Page 45] The Romans now ashamed at the ceremonie for which his seate was inuented, call it a dunghill, & imploy it to other purpose. Another like seat there is, or was if it be not thence taken, in the Monasterie de Monte Cassino, where in olde time they chose many Popes. The same Author proceedeth. In that way (saith he) is also a statue of stone, A statue in Rome of Pope Ione. representing the child-birth and death of this bold woman. Thus farre Pero Mexia. That which he saith of the statue, and the cause of it there being, is most true. The ceremonie of the seat now not vsed, and the couse. But it is to be vnderstood, that the ceremony of the seate, to knowe whether it be man or woman, is not now vsed: because those which are chosen for Popes, haue so honestly liued, that (wanting lawfull wiues) amongst their concubines, whores, and strumpets which they keepe, and by whom they haue had he or she bastards, they haue shewed themselues to be men. A rare example the father, son, & Grand-child Popes, & none of them either good or honest. Sergius had a bastared by a notable strumpet called Marozia, as saith Luithprandus an ancient Writer, in his secend booke and thirteenth chapter, and in his third booke and twelfth chapter. This sonne of the Pope was Pope also called Iohn the twelfth. This Iohn the twelfth had a bastard which also was Pope, called Iohn the fourteenth. Innocentius 8. had 8. sonnes, and as many daughters. But leauing out the auncient let vs come to our later Popes. How manie hee and she bastards had our Spanish Alexander the sixth? Of Leo the tenth it is sayd, that he had bastardes, and that Clement the seuenth was his sonne, of whom the Bishop Paulus Iouius counteth manie abominations. Paule the third had bastardes, among whom was one, and Pero Lewis his name, the most abominable Sodomite of his time, and for the same was put to death. Pope Gregorie the thirteenth, not long since deceased, before and when he was Pope, had also bastardes. Iohn Pannonius giueth the like reason with vs in these verses:

Non poterat quisquam resorantes aethera claues
Non exploratis sumere testiculis.
Cur igitur nostro mos hic iam tempore cessat?
Antè probat sese quilibet esse marem.

The Church of Rome then hauing such certaine proofes, a seate now is not needfull: Friar Alonso venero in his Enchiridion [Page 46] of times, speaking of the vnhappines of these times, saith thus: What greater euil thē a woman by her subtiltie, & worldly learning dissembling her sexe and nature, to vsurpe the Pontificall seat of Christ? Friar Iohn de Pineda par. 3. lib: 18. cap. 23. ¶. 6 saith: This deede caused great admiration, that a woman did dare to be the vicar of God, sith the holy virgin Marie for being a woman, is held irregular for any ecclesiasticall act or holy gouernment soeuer, &c. So long haue I dwelled vpō this historie of Pope Ione, and with so many, to wit, 12 authors at the least confirmed it to confound some papists of our time; which seing the disorder of this Pope (this shee Pope I saie) because the Pope is oft of the common of two genders, The Pope is of the common of two genders, or els that is worse the boubtfull. to auoide the same, very maliciously denie any such Pope to haue bin: and the more to fortifie their vntrueth, they are not contented to speak but also to write, and print the same. Amongest whom Onuphrius Panuinus of Saint Augustins order, as they call it, is one, who among many other notes vpon Platina, concerning the liues of the chiefe Bishops, speaking of this Pope Ione, maketh one verie large note: wherein he absolutely, or rather dissolutely denieth any such Pope to haue bene. And his chiefest argument drawne to confirme his opinion, is, that such a one, and such, &c. writing of the liues of the chiefe Oishops, doe not once mention this Pope Iohn. 8. whereupon it followeth as he concludeth, that there was neuer any such Pope. To this I answer, that the Authors by him alleaged, either by forgetfulnesse; or ignorance, or which is more credible, mallice, or else at least for shame, haue made no mention of him. As a Logitian, I further answer: that an argument taken ab authoritate negando, is nothing worth. For example, Cicero vsed not this word: therefore it is not Latine: but if any other Latine authour, as Caesar, Liuius, Salust, &c. vsed it, it shall be Latine, though not vsed by Cicero. I now likewise answer, that albeit those Authors by him alleaged, make no mention of this Iohn the eight: others and manie more, such also as Pero Mexia calleth faithfull Authours, haue done it. An argument taken not ab authoritate negando, but affirmando is good. Of this Pope Mautuan in his third booke vpon Alphonsus, speaking of hell, thither saith he Iohn the eight descended.

[Page 47]

Hic pendebat adhuc sexum mentita virilem
Foemina cuitriplici Phrygiam diademate mitram,
Et tollebat apex, & pontificalis adulter.

Here will we make to the Papists, and with much more reason, the same demaunds, that we did, speaking of Constantine the second. What will they say of those Bishops, Archbishops, and other Ecclesiasticall persons, by her or her authoritie ordained? Take away the cause, and the effect ceaseth. As she by their owne Cannons was not Pope: so all those that she ordained were not Priestes, nor did celebrate, nor consecrate. And all the people in hearing their Masse committed idolatrie. Who then was head and vniuersall Bishop of the Church? Who Saint Peters successour? Who the Vicar of Christ? A woman, and that a whore, both before she was Pope, and after. Pero Mexia hereof aduising, answereth: that albeit neither she, nor any other woman, be capable to receiue any character of ordination, nor to ordaine, nor absolue anie, and those which were so ordained, ought to be againe ordained; yet the grace of the Sacrament did she obtaine for those that with a good faith, by an inuincible ignorance did receiue it. I answer, he deceiues himselfe: for those are not Sacraments, which are not administred by those whom God hath ordained, albeit they haue many imperfections; yea although they be hypocrites, as by the Priestes that liued in the time of Iesus Christ, appeareth: which, albeit they were wicked, yet because they were of the tribe of Leui, and so outwardly called, their Sacrifices were Sacrifices, and their Sacraments were Sacraments. And so the Lord and his Apostles, when they found them sacrificing and celebrating in the Temple, held them for such. Contrariwise the Sacrifices which the Priestes of Ierohoam did offer, and the Sacraments by them administred, were no Sacrifices, nor Sacraments, because they were not administred by those of the Tribe of Leuie, whome God himselfe had ordained. Ione then, being a woman (I say) was no Priest, and being no Priest, had authoritie neither to ordeine nor yet to consecrate and therefore the Priestes by her authoritie ordained, were not the Priestes of God, but of Ieroboam, or of Baal. And [Page 48] (these I say) that receaued their sacrament, had no sounde faith, for Faith is founded vpon the word of God. Faith (saith the Apostle) commeth by hearing, and heariing by the word of Christ. Rom. 20. 17. Other maner of consolation and quietnes of conscience haue they, which beleeue that Iesus Christ, euer was, is, and shalbe the head and foundation of his Church, and that there is no other head, nor foundation but he alone: as saith Saint Paule 1. Cor. 3. 11. Other foundation (saith he) then that which is Iesus Christ, can no man lay, he onely is the foundation, he onely is the head of his Church, whose Vicar generall is his Spirit, as he himselfe witnesseth: Ioh. 14. 26. That Comforter, the holie Spirit, whom the Father shall sende in my name, he shall teache you all thing [...]s, and bring to your remembrance all that, whatsoeuer I haue said vnto you. Pero Mexia by a good faith, meaneth that faith (as they call it) of the Collier. The faith of the Colliar. This Collier being at point to die, a learned man (the diuell, say some others came to tempt him) demanding of him what he beleeued. I beleeue (answered he) that which the holy mother the church beleueth. The deuill replying, and what beleeueth the Church? That (answered the Collier) which I beleeue. And so often as the diuill demanded, the veri [...] same did the collier answer: For the poore man knew not what he beleeued, much lesse what the Church beleeued. Of that sort was he, which not knowing what they beleeue, sayd they beleeue in God, à pies Iuntillos, fully. Hosius Bishop of Varmiens intreating in his third booke of, or against the authoritie of holy scripture; doth hold it a very safe thing to followe the example of this Colliar. Oh fearefull ignorance, which shall not excuse sinne! God commaundeth to reade, and search the scriptures; and they will neither reade, nor search thē ▪ what excuse wil they haue with their ignorance? Saint Peter exhorteth, 1. Pet. 3. 15. eu [...]rie faithfull Christian to be readie to yeeld accompte of his hope: And who shall giue accompt of his hope or faith that neither readeth, nor heareth the word of God? Faith is compared to a lampe, and why. For knowe this, that as the wyke in a candle or Lampe no longer burneth then oile continueth, no more also can faith liue, but whiles it is nourished with the word of God. He that neither readeth nor heareth, nor meditateth vpon the worde of God, what faith can he haue? that which they call fully to [Page 49] bele [...]ued in God: and that of the Colliar, which neither knewe what the Church, nor he himselfe beleeued. But returne we now to our Pope Ione. The Emperour Lewes 2. sonne of Lotharius, in the time of this Ione, came to Rome; & at her handes, receiued his septer, and crowne Imperiall, together (as they call it) with Saint Peters blessing. In her time also Don Alonso the third reigned in Spaine, as Don Rodrigo Sanchez Bishop of Palencia describing the life of Don Alonso the third, saith: In his time (saith he) at Rome sate Leo the fourth, Iohn the eight, Benedict the third, and Nicholas the first. And Don Alonso of Carthagena, speaking in his Concurrence of this Don Alonso the third, saith: there was Leo the fourth, and Iohn the English.

Pope Ione dying in sort as before said, Benedict. 3. Benedict the third was chosen. He was the first that sate in holed seate, &c. The cause why, vpon the life of Ione we haue before declared. Lewes the Emperor sent his Embassadours, to confirme this election. At this time Don Alonso the third raigned in Spain [...]. The thirteenth Sisme was betweene this Benedict. and Anastasius: but Anasta [...]sius renounced. The 13. Sisme.

In the the presence of Lewes the Emperour, Nicholas 1. Nicholas the first was chosen: The whole dri [...]t of this Pope to free himselfe, & the Clergie from obedience to the Magistrate. but when the Emperour was departed out of Italie, the Pope made many [...]nstitutions, and among others, these. That the life of the Clergie should not be iudged by the Laytie: that none should any way dispute of the Popes authoritie: That the Christian magistrate had no authoritie ouer the chiefe Bishop: because the chiefe Bishop (say they) is called God. The Pope called God. Anton. tit. 16. The constitution, that the diuine office should be celebrate in Latine he renewed. Yet dispensed with them of Slauonia, The diuine office in Latine. Blasphemie. and Polonia, which did celebrate it in their vulgar tongue. He ordeined that the constitutions of the Popes should be equall in authoritie with those of the Apostles. The Beastes hornes growe: Read aboue Siricius. very seuere was this beast, against married Priestes. To which impietie, Huldricke Bishop of Augusta, oposed himselfe, Gregorie 1. & afterwardes Paul 2. and Pius 2. and wrote an Epistle which excellently shewed the cursed fruites of constrained single life. The summe whereof, speaking of Gregorie the first, we haue before declared. This Nicholas with other Bishops forbad all faithfull [Page 50] Christians to heare Masse said by a wenching Priest. The Masse of a wēching priest not be heard. If this were obserued, few Masses would be heard, because the greatest parte of priestes, Anno 867. be wenchers. In the 867. yeare, dyed Nicholas. In whose time in Spaine reigned Don Alonso 3. and Don Garcia his sonne. After Nicholas succeeded Adrian 2. and after Adrian, Iohn 9. whom others (omitting Ione) call Iohn 8.

Martin 2. Martin 2. without consent of the Emperour. by deceit, and wicked arts was made Pope, with the ceremony of the seat, &c. and confirmed without any autho [...]itie or consent of the Emperor. For now the hornes of the Popes were growne, and of the Emperour they nothing esteemed, he dyed in the yeare 884. Anno. 884.

Adcian 3. Adrian 3. being Pope made a decree, that in the election of the chiefe Bishop, the Emperour should not be regarded: but that the Clergie & people of Rome, might freely make choise, without any confirmation at all of the Emperour. Thus lost the Emperour his right in Rome. The Emperour lost his right in Rome. and in the choise of the chiefe Bishop. And by reason of the Emperours then warres with the Normans, the Pope swayed the matter. Adrian dyed in the 885. 885. yeare. In whose time Don Garcia reigned in Spaine.

Stephen the 5. Stephen. 5. (or 6.) was the first (saith Gracian dict. 16. cap. Enimuerò) that commanded al men of necessitie to obserue the statute of the Roman Church. The statutes of the Church of Rome necessary to saluation. In the 891. yeare he died. In whose time Don Alonso 4. reigned in Spaine.

Formosus being Bishop, Anno 891. was deposed, and sworne neuer to be so againe, Formosus. Money is the holy spirite that chooseth the Pope. of which oath made to Iohn 9. Martin 2. for m [...] ney absolued him. Stephen 6. being dead, Formosus by giftes obteyned the Popedome; albeit Sergius, who sought to haue had it, did greatly withstand him: but Formosus with his faire giftes preuailed. This was the holy spirit that did choise him. In the 895. Anno 895. yeare dyed Formosus, Don Alonso 4. then reigning in Spaine. The 14. Sisme. Sergius 3. The 14. Sisme wherein Sirgius 3. was elected against Formosus. But vnable to striue further, renounced, & was banished. Formosus being dead, Boniface 6. Boniface 6. was chosen, who continewed Pope 15 dayes. Don Alonso 4. reigned in Spaine.

Stephen 6. Stephen 6. (or 7.) was vngratefull to Formosus, that had made him Bishop, whom he so much abhorred, that being Pope, he not contented himselfe to disanull and make voyd all whatsoeuer Formosus had don [...], saying: that he was not lawful nor truly [Page 51] Pope: but afterwards condemned him in a Councell which he held. A cruel Pope. After he was condemned; he caused him to be vnburied, and being vntombed, taking from him all his pontificall ornaments, & clothing him in secular habite, did disgrade him: he caused the 2 fingers of his right hand, Sergius 3. did yet intreat him worse. which the priests vse chiefely in consecration, to be cut off, and cast into Tyber. The very same almost, did Pascal 2. to the body of Clement 3. Herein did he not imitate Christ, who commanded to pardon iniuries, and to do good to them that hate vs; but Silla, who for the great hatred he bare him, caused Marius to be vntōbed. Platina vpon the life of this Stephen, saith: that he raised hereby an euill slaunder and example to his successors: Pope against Pope, & Councell against Councell. for the Popes afterwardes, did vsually disanul that, which their predecessors dad ordeined: yea albeit by a Councell confirmed, by authoritie of another Councell they made it frustrate. Romanus. And so did Romanus successour of Stephen condemne all whatsoeuer Stephen had done, and restored to his honour Formosus. The same did Theodor 2. and Iohn 10. or 9. These Popes saith Platina, were monsters, or to speake better diuels in carnate. Iohn 10. held a Councell of 74. bishop, wherin he iustified Formosus, & condēned Stephen 7. Note here, that frō the 891. yere to the 903. which was 12. years were 10 Popes. 10. Popes in 1 yeares. Formosus, Sergius 3. Boniface 6. Stephen 7. Romanus Theodorus 2. Iohn 10. Sergius 3. againe. Benedict 4. Leo 5▪ Christopher. Sergius was 3 times Pope. S [...] also was afterward Benedic [...]. 9. And lastly Sergius 3. whom in this catalogue haue we three times named. For thrise was he Pope, the 1. & 2. time deposed, but the third time truly, because he caried away the matter. In the first time that Sergius was Pope, was the 14. Sisme, and in the second, The 15. Sisme. the 15. Sisme in the 897. yeare dyed Stephen 7. Anno 897. And Don Alonso 4. reigned in Spaine. Plati [...]a speaking of Benedict. Benedict. 4. 4. saith: that when the Church through wealth began to wax wanton, Platina calleth the Popes monsters. and wanted a Prince to bridle the villanies of the Clergie, then libertie to sinne brought forth these monsters, and intolerable burthens. This honorable testimony of him giueth Platina.

Leo 5. Leo 5. being Pope liued in great troubles. For one Christopher whō he had brought vp & aduanced, Christopher. not without great bloudshed, as noteth Platina, tooke & cast him into prison, & by that meanes made himselfe Pope, whose violence, ingratitude, and [Page 52] wicked artes, were the holy spirite that did chose him. But Sergius 3. ayded by Marozia his strumpet, of whom he had a sonne, Sergius 3. that after his father was Pope (as Luithprandus in his historie, Lib. 2. cap. 13. doth witnesse) deposed the Pope, put him into a monasterie, and by the helpe of his Marozia, Lib. 3. cap. 12. a famous and notable whore, made himselfe Pope. This Sergius 3: was competitor with Formosus in the Popedom: but Formosus (as vpon Formosus we haue said) preuailing, Sergius wēt into France. From whēce returning, he so intreated Christopher as afore is declared.

When Sergius was made Pope he called to mind the iniuries receiued of Formosus, A cruell Pope. and thirsting for reuenge, vntombed his body, that had eight yeares bene buried, made shewe to kill him as though he had bene liuing, cut off the three fingers which Stephen had left, and moreouer, his body as vnworthy of Christian buriall, he cast into Tyber. And notwithstanding that Formosus had by three Popes bene approued: yet did he condemne whatsoeuer Formosus had done, & ordeined a new all those by Formosus ordeined. Behold here, how Stephen and Sergius condemned Pope Formosus: That which 3. Romanus, Theodorus & Iohn approued him, Popes approue 2. Popes condemne. and all that he did. In these Popes time, Don Ramiro 2. reigned in Spaine.

Anastasius 3. 897. succeeded Sergius 3. in whose time histories report, that certaine fishermen in Tyber, Anastasius. found the body of Formosus: they say further, that when his body was buried in the Church of S. Peter, the Images of the Church did salute him & doing him certaine reuerence, gaue him the welcome. Monstrous is this lie: or if it be true, the diuell, the more to blind the people with superstition, [...]. Thes. 2 9. Anno. 913. Lando. and deceit, caused that motion: For Antichrist (as saith S. Paul) shall come with lying wonders. In the 913. yere died Anastasius, & D. Ordono 3. reigned in Spaine.

Lando as saith Petrus Premostratensis had a sonne in adultry before he was Pope, which also was Pope, and called [...]ohn 11. or 10. of wicked life was this Lando, he was Pope but 6. moneths & 22. daies, & therfore by some not counted among the Popes.

Iohn 11. Iohn 11. (or 10. succeeded his father Lando; another such or rather worse then he, for he was Pope 14. yeares. Platina saith that he was the sonne of Sergius 3. whose life, Luithprandus which then liued, noteth to be wicked. At this time Theodora, a [Page 53] shameles strumpet, is said to haue commaunded in Rome: two daughters she had, Marozia, and Theodora; and if the mother were a notable whore, the daughters were more notable. Of this Iohn, before he was Pope, was the mother enamored, and by his strumpets meanes, was he first made Bish. of Bologna, & afterwardes Archbishop of Rauenna: during which time, the Pope dyed. A whore maketh her louer Pope. Now Theodora seeing this occasion, and vnwilling to remayne so far remote from her louer, for that Reuenna, was 200 miles distant frō Rome, she caused him to leaue his Archbishoprick, and made him Pope. The same Luithprandus in the 12. chap. of his 3. booke, reciteth the miserable end of this Iohn. And thus it is, Marozia his daughter in law (say we) the daughter of Theodora, intending to make Pope his sonne Iohn 12. the son also of Pope Sergius 3. caused him to be taken, & with a pillow laid ouer his mouth, to be murthered. But as thē could it not be; Leo 6. for Leo 6. was chosen, who liued but 7. moneths, and dyed (as they say) of poyson giuen him by Marozia, Poyson. to make her bastard to be Pope. Yet fayled he at this time also, and Stephen the 7. Stephen 7. (or the 8.) was elected, 930. who many yeares enioyed not his bishopdom. poysoned. In the 930. yeere, not without suspition of poyson, he dyed. And D. Sancho 1. then reigned in Spaine.

Iohn 12. Iohn 12. (or 11.) was the bastard son of Sergius 3. and of Marozia that shameles whore, Lib. 3. cap. 12. as Luithprandus calleth her. Platina supposeth that this Iohn and Iohn 11. were brothers, the sonnes of Sergius 3. The Church of Rome gouerned by a whore Marozia, the mother of this Pope in her sonnes time also, as before, both in the temporalty, and spiritualty (as noteth Luithprandus) gouerned the Roman Church. In the 935. 935. yeare he dyed. And Ra [...]iro 3. then reigned in Spaine. After Iohn, Leo 7. Stephen 9. Martin 3. Agapetus & Iohn 13. succeeded.

Iohn 13. Iohn 13. a most filthy and wicked man. (or 11.) of all the Popes before his time, was the greatest villaine. Fryar Iohn de Peneda in his ecclesiasticall monarchie pag. 3. lib. 19 calleth him Iohn the sinner, and in the ¶1. he saith: An infernall monster in his liuing, the sonne of Alberto a mightie Roman, succeeded Agapeto, who with requests, money and threates, caused his sonne called Octauian to be chosen, and after being Pope he was called Iohn. And a little lower, he was of cursed life, in cruelties and huntings, & most vnhonest lustes, &c. who listeth to know his villanies, let him read Luithprandus [Page 54] from the 6. ch. of the 6. book vnto the 11. In a Synod at Rome, & presence of the Emperour Otho 4, he was accused for not recititing his howers: The Pope accused in the Councell of enormious abhominations. that saying Masse he did not communicate: that he ordained Deacons in a stable, that he had committed incest with two sisters: to make him win at dice-play, that he had inuocated diuels: that for money he made younglings Bishops, defloured maidens: turned his sacred palace to a stewes: lyen with Stephana his fathers concubi [...]e: and with the widdow Reynera, and with another widdow called Anna, and with his neece: that he had made his Confessor blind: that he went publikely a hunting: that he went armed, that he had caused fire to be kindled: that he had broken downe doores and windowes in the night season: that in wine he had drunke to the diuel. &c. for these and other like abhominatious he was deposed in the Romane Councell, Iohn 13. deposed in the Coū cell at Rome. Leo. 8. and Leo 8. chosen. But when the Emperour was departed, those wicked women, with whom he accompanied, incited the Nobility of Rome, by promising thē the treasures of Rome, to receiue Iohn for Pope, & (which they did) to thrust out Le [...]. The Emperour to be crowned in Rome. This Pope Iohn ordeined that the Emperor thēce forth should be crowned by the Pope in Rome. The end of this cursed Pope was this. Anno 964. In the yeare 964. & 10. yere of his bishopdom, he was stabbed to death by the husband of one, with whō he was taken in adulterie. The diuel (saith Luithprandus in his 6. booke & 11. ch.) did so wound him, in the verie act of adultery, that within 8 dayes after he died. The husband found the Pope in the act of adultery and killed him. It may be that the husbād was arrayed in figure of a diuell to kill the Pope. Read this historie, ô ye Spaniards, & behold what a one is the Pope, for whom ye wontedly hazard your goods, honors & liues. God for his mercies sake, & the honor of his son Christ Iesus giue you the grace to know him. In the time of this dissolute & carnall Pope, the married Priests in England were cast out of the Cathedrall Churches: & Don Bermudo reigned in Spaine. In the yeare 963. betweene Leo and Benedict was the 16. Sisme.

Iohn 13. The 16. Cisme. Benedict. 5. being dead, through partiality Benedict 5. was elected: but Otho the Emperor came to Rome, & cōpelled the Romans to deliuer vp Benedict 5. Leo 8. once againe Pope. & receiue againe Leo, whom they had cast frō the Popedome. Which benefit receiued of the Emperour, Leo eftsoones Pope acknowledging, made a synodall decree wherin he tooke away from the Clergie and people of [Page 55] Rome, the authority to make the Pope, giuen thē (as saith Gracian) by Charles the great, & gaue it to the Emperour, & adnulled the Law, The Emperour chooseth the Pope. made by Adrian against him. This did Leo to auoyd seditions that wontedly hapned, in the elections of the Popes: & the Emperor restored vnto him that which Constantine (they say) had giuen to the Pope, Pope against Pope. or rather that which Pipin & Charles (taking it frō the Lombards) gaue thē. In the 965. yeare died Leo. At what time in Spaine reigned Alonso 5. Anno 965. who woūded with an arrow which was shot by a Moore, at thesiege of Viseo, died.

Iohn 14. or 13. son of Pope Iohn 12. was against his enemies extremely cruel, Iohn 14. a cruell tyrant as by one Peter, a chiefe Magistrate in Rome appeareth. Frier Ioh. de Pin. par. 3. lib. 19. cap. 11. ¶. 1. concerning him, saith: The Pope caused a certaine gouernor to be hanged one day by the haires, set naked vpō a horse of the Emp. Constastantine, & afterwards set him to tide vpon an asse, with his face backward, & a beasts skin vpō his head, to be whipped through the citie: afterwards to be put in prison, and lastly banished into Almaine. He more resembled Phalaris, Dionysius, Nero, & other such tyrants, The bell of S. Iohn de Laterane was the first that was baptized. thē Christ, who cōmands vs to loue & do good to our enemies. He it was that baptised the great bell of S. Iohn de Lateran, & gaue it his name: frō whence sprang the custome to baptize and giue names vnto bels. In the 972 yeare he died.

Donus 2. Anno 972. succeeded Iohn 14. he was Pope onely 3 moneths whō Benedict 6. Donus 2. or 5. not counting the 5. which was made in the Sisme, Benedict 6. a notable villaine Anno 954. succeeded. For his villanies was he cast into prison, where he was strangled: or (as say his friends) at cōmandement of his successor Boniface he died of hunger. Alonso 5. then reigning in Spaine. The 17. Sisme. Between Boniface & Benedict 6 or 7. was the 17. Sisme.

Boniface 7. Boniface 7. a cruell Pope. through wicked artes made himselfe Pope, but a smal time cōtinued; for the Romans cōspired against him, who seing himself vnable to preuaile, robbed al the treasure found in the church of S. Peter, & therwithal went to Constantinople wherof making sale, after some moneths, with much siluer he returned to Rome: whiles he was absent from Rome, the Romanes made pope Iohn 15. Iohn 15. or 14. but Boniface with his money corrupted the Romans, & so they turned to receiue him for Pope, who eftsoons being Pope, Cruelty. imprisoned Iohn the fifteenth, pulled out his eyes, Anno 976. and famished him to death. In the 976. yeare died [Page 56] Boniface, after he had bene Pope 9 yeares and more. Of him saith Friar Iohn de Pineda part. 3. lib. 19. cap. 15. ¶. 1. Boniface but a while liued after that he returned to the seate, and sodainely died; towards whom, the Romanes shewed the loue which they bare him, taking his dead body, and giuing it a thousand blowes and woundes, they drewe it, tied by the heeles to the streete of Saint Iohn de lateran, and there left it to the dogs, &c. Quien tal haze, q̄ talpague. Such deed (saith the spanish prouerb) such paiment. Benedict 6. or 7. succeeded him, and then reigned in Spaine Bermudo 3.

Such were the deedes of Pope Iohn. Iohn. 16 (or. 15.) that he was abhorred of the Clergie and people of Rome. He gaue without discretion, all to his kindred, which error (say Platina and Estella) we see vnto our time continueth. Anno 995. He died in the 995 yeere: at what time Don Bermudo 3. reigned in Spaine. Iohn 17. Iohn 17. succeeded Iohn 16. and the same yeere, after he had bene pope only 4. monethes, died.

Gregorie 5. being an Alman, by authoritie of the Emperour Otho 3. Gregory 5. was made Pope. But when the Emperour was returned into Almaine, the Clergie and people of Rome deposing Gregorie made Iohn 18. 18 Sisme. (or. 17.) Pope. Gregorie retired to the Emperour, Anno 996 who offended with the Romans, came against them and tooke Rome: Iohn. 18. he tooke also Pope Iohn, pulled out his eies, & so the Pope which with his store of mony had corrupted the Romans to make him pope, The Popes eies pulled out. died, Mantuan. 3. Calamitatum lib. thus speaketh:

Pernicies mercantur equos, Venalia Romae
Templa, sacerdotes, altaria, sacra, Coronae
Ignes, thura, preces, coelum est venale, deus
 
(que).

As much to say, as all things are sold at Rome, be they holy or profane, and euen God himself. Platina calleth this Iohn a thiefe who dying as afore is said, Gregorie returned to be Pope: he appointed that thenceforth the Princes of Germanie (namely the 3 Archbishops of Maguntia, 7. Electors of the Empire. Treuir and Cullen, the Countie Palatine of Rhine, the duke of Saxonie, the Marques of Brandenburg, and the king of Boheme, who then also was not king, should choose the Emperour, and so the Empire was translated into Germany. Anno 998. In the 998 (or after some 997) yeere Pope Gregory [Page 57] died. And some count not Iohn 18. for Pope.

Syluester 2. euen frō his youth gaue himselfe to inchātments & witcherie, Syluester 2. an inchanter. who vnderstanding that in Seuill dwelled a Moore and great maister in that Arte; with the great desire he had to be perfect also therin himselfe, he left France, his natiue countrie went to Seuil, and there abode with the Moore. And now seing himselfe skilfull he returned into Fraunce, carrieng with him a booke wonderfull in that arte; which by the meanes of the Moores daughter with whome Syluester had abused himselfe he stole from his Maister. This Syluester the better to effect his Inchantments, made a couenant with the deuill offering him his body and Soule, conditionally; that the diuell should helpe him to attaine to great dignities, returned into Fraunce: with greate applause taught he the liberal Artes, notable disciples he had, by whose meanes he was made bishop of Remes, and afterwards by wicked artes, Archbishop of Rauenna: In the end, by the aide of the deuill, in the 999. yeere, he came to be Pope. who listeth to know his holy life, let him read Platina, Sabel. En. 9 lib. 2. Volat. lib. 22. Berg. lib. 12. Fascic. Temp. Pet. Premostrat. and Benon. And particularly Frier Iohn de Pineda, par. 3. lib. 19. cap. 15. ¶. 5. & 6▪ a very late writer, and he shal see, if I speake truely or no. Whiles he was Pope, he concealed his arte: but in priuate he could not forget his old friendship which he had with the diuel. A copper head had he in secret, which alwayes gaue him answer of that he demanded of the diuell. This Pope vpon a time, lusting to know how long he should be Pope, demaunded the same of the diuell: who doubtfully answering (as he wontedly doth) told him he should not die, vntill he had sayd Masse in Ierusalem. This historie reporteth S. Antonino, Frier Iohn de Pineda, & others. At this answer the Pope much reioiced: & neuer purposed to go to the city of Ierusalem. It was a custome in Rome, that on a certaine day in Lent, The diuell deceiueth the Pope with the Masse. the Pope should say Masse in the church of the holy Crosse, called Ierusalem: where Syluester forgetfull of the diuels deceits, did celebrate his Masse: and was forth with taken with a great feuer. The Pope then (saith Petrus Premostratensis) by the roring of the diuels, knowing his end to be come: being in these sorrowes, he besought them (saith Benon) to cut off his hands, & tongue, &c. Behold here if the Pope [Page 58] can erre. Note what maner of vicaredge is that of the Pope, seeing many attained it by wicked, & deuillish arts. Learne heere (ô Spainards) what a thing is the Masse seeing with it the deuill mo [...]keth & deceiueth, as in this Syluester we haue seen. Be wise now ye Spainards: For long time vpon earth haue the Pope & Masse bene your god. Nowithstanding that such a one was Syluester 2. one Iulius Roceus, Genebrardus, Panuinus & Illescas, the Popes great parasites affirme, that he was no Magitian, but a most wise Mathematitian, &c. Speake the truth although it be bitter: God, to aduance his holy catholike faith, hath no need of your lies. Don Bermudo 3. at this time raigned in Spaine.

Iohn Siccus 19. or after some (who count not of Iohn 8. being a womā, Iohn 19. nor Iohn 18. being Antipope) the 17. by the same means & help of the diuel, that had his predecessor, succeeded Siluester in the Popedome: & as the disciple of such a maister, cōmanded that the feast of the soules in Purgatorie, The feast of the soules in purgatorie instituted by Iohn 19. the day following the feast of all Saints, should be celebrated. This Pope affirmed, that he hard the grones, which the deuils gaue whē by vertue of the Masses, & praiers for the dead, the soules snatched at thē. At this time (saith Baconthorpius) began the name of Cardinal to be had in estimation. Cardinals. This Iohn. 19. took away the voyce of the Roman people in the election of the Pope, The people of Rome lost their voyce. saying, that the people were to be taught, & not to be followed: and that of greater dignitie is the law which by the holy spirit is gouerned, then that of the secular law. Anno 1003. In the yeere 1003. not hauing fiue moneths bene Pope, he died, and Don Bermudo 3. then reigned in Spaine.

Iohn 20. Iohn 20. (or 18.) by wicked Arts was made Pope. And it is to be noted (as also noteth Cardinal Benon) that all the Popes being 18. successiuely from Syluester 2. vntill Gregorie 7. (no lesse a villaine then an Inchanter) were Inchanters. The doctrine of Purgatorie in the time of this Iohn 20. 18 Popes inchanters, in whose time the doctrin of Purgatory increased. (by meanes of false apparitions of wicked spirits, which cryed, groned shriked, & complayned of the great torments they endured in Purgatorie: saying they were the Soules of such and such, and desiring so many Masses, and so many trentals to be said for them) did grely increase. The simple poore people beleeued that which they said, to bee truth and drewe the money from their purses, wheate from their barnes, the wine from their cellars, and [Page 59] the waxe from their hiues, Purgatorie. and offered them for the soules in Purgatorie. But who eateth and drinketh the same? not the soules; but the Preists, and Friars, their concubines and children. A poore old woman watched early and late to spinne, and ad farthing to farthing, for a Masse to be said for the soule of her husband, brother or son: she forbare to eate, and gaue it vnto knaues. All these visions or apparitions they made by the Arte of the deuill. Iudge (Lord) thine owne cause: deliuer the poore people from the handes of these Inchaunters, false prophets and deceiuers. Open thine eies (ô Spaine) and see, beleeue him that with great loue doth aduise thee. Behold whether this that I say be true or no: Anno 1009. Iohn 20. of poyson (as some say) in the 1009. Poyson. yeare died. & Don Fernando 1. then reigned in Castile & Leons. Sergius 4. an inchanter. Sergius 4. a Roman by the accustomed waies in his time had the Bishopdome: albeit Platina and Estella, the Popes parasites, Prognostications. affirme him to haue bene a holy man. The Sun in his time was darkened, the Moone in shew like bloud, famin & pestilence were in Italy, & the water of a certaine fountaine in Lorena was turned into bloud. All these were prognostications & most certain signs of Gods wrath, for the idolatry which then reigned. Anno 1012. Sergius died in the 1012. yeare. Benedict 7. or 8. son of Gregorie Bishop of Porta, Benedict 8. an inchanter. a lay man, by the aid of his nephew Theophilact, a great inchanter, and disciple of Syluester 2. which learned his nigromancy in Seuill (as in his life before we haue declared) was made Pope. This Theophilact proued very expert in his art: Theophilact. an inchanter. so that sacrificing to the diuel in woods & moūtaines, he caused by his sorcery (saith Cardinal Benon) that women enamored of him, left their houses & followed him: such a one as he was, he was afterwad Pope. Whilest Henrie Banare the Emperour liued, this Benedict was Pope quietly; but the Emperour once dead, the Cardinals dispoped him, & placed another in his room, but afterward appeased with mony, which Benedict gaue them, they inthronized him againe, & cast out the Antipope. This was the 19 Sisme. The 19. Sisme. Of this Benedict reporteth Pet. Damianus. & the same also reciteth Antoninus, Anno 1024. Frier Iohn de Pinedapar. 3. lib. 19. cap. 17. ¶. 3. & others, that a horseman on a blacke [...]horse (after his death) appeared to a Bishop his verie friend. The Bishop appalled with the vision, demaunded, saying: [Page 60] What, art not thou Pope Benedict, that lately died? I am the same that thou sayest, sayd Benedict. The Bishop demanded: Father how doest thou? Grieuously tormēted, answered the pope, but I may well be holpen. Go then & tell my brother, the now pope, that he giue to the poore the treasure in such a place hidden. Moreouer he appeared to the pope his brother, saying: I hope I shall be deliuered. Purgatorie confirmed with false apparitiōs. Oh wold God Odilus Cluniacensis wold pray for me. See here how the diuel dalied with men, to confirm their Masse & purgatory. Benedict in the 1024. yeare died, and Fernando 1. Anno 1024. reigned in Castile and Lyons.

Iohn 21. Iohn. [...]21. an inchanter. or 19. was pope by the same means that his brother was: The Pope a lay man. to wit, by the means of Theophilact his nephue, the great inchanter. This Iohn being a lay man without any orders receiued was made pope. In the 1032. yeare he died. And Don Fernando 1. Anno. 1032. in Castile and Lyons reigned.

Theophilact the great inchanter, Benedict. 9. an inchanter. of whō we haue made mention, after the death of his two vncles, Benedict 8. & Iohn 21. by his wicked arts was made Pope, & called himselfe Benedict 9. or 8. The Popesold his popedome for 1500. [...]. The Cardinals Laurentius & Ioh. Gracianus his disciples, and great nigromancers, he made great account. So skilful wer they in Nigromancie, that they knew what passed in the East, West, North & South. Many thought thēselues happy to be their disciples. Out of this cursed schoole issued that cursed Hildebrand (who being Pope called himselfe Gregory 7.) and as saith Cardinal Benon, wrought so great mischief. This Benedict 9. fearing Henry the Emperor, for 1500. [...]. sold his Popedome to l. Gracian. his companion, who called himself Gregory 6. For this sale (saith Platina) was Benedict of all accused, Gregorie 6. & by diuine iudgement cō demned. And why was he not so, for his fornications, adulteries, idolatries, nigromancies, inchantmēts, exorcismes, inuocations of diuels, & other abominations? Thus was his end, he was strā gled by a diuel. Histories report, namely Martiniana, Iohn de Col. S. Anthonin. Ioh. de Pineda & others, that this Theophilact or Benedict appeared after his death to a certain Hermit, in a very fearful figure: for in his body was he like a beare: & his taile & head like an asse, A fearful figure & being demanded of the Hermit, how he became so fearful? he answered (say they) because in my popedō I liued without law, without God, & for defiling the Romā seat with al [Page 61] kind of filthinesse. Cardinals. The name of Cardinal in his time very highly climbed. Anno 1034. In the 1034. or after others 1032. died Benedict 9. of whom note more vpon Syluester 3. Don Fernando 1. then reigned in Spaine.

After that Benedict 9. had sold his Popedome. Syluester 3. by bribes was made Pope: Syluester. 3. albeit others labored for Iohannes Gracianus, vnto whō for mony, Benedict had renounced the Popedome: in the end was Syluester Pope, albeit no more but 49. dayes. For to such a state (saith Platina) the Bishopdome then came, that who so could do most with money and ambition (I say not with holinesse of life and doctrine, the good being suppressed and cast aside) he only obtained the Popedome. Would God such customs were not in our time vsed. But this is nothing worse things then those shal we see, if God put not to his hand. Hitherto Platina. Otho Frinsingensis, Godfridus Viterbiensis, and other Anthours report three Popes to haue bene in the time of Benedict. The 20. Sisme of three Popes together in Rome. 9. and all of them in Rome Benedict 9. Syluester 3. Gregorie 6. Benedict held his seat in the Pallace of Lateran, the other held his in S. Peters, Gregorie. 6. and the third held his in S. Maries the great. Henry the Emperour hearing of these seditions, The Emperour called a Coūcel wherein three Popes are deposed. came to Rome, and held a Councell, wherein the said three Popes were condemned, and a fourth chosen whom they called Clement the second. These three great villaines did not the Emperour punish as he ought, Clement 2. but only (as saith Bennon) chased Theophilact from Rome, cast Gregorie into prison, whom iointly with Hildebrand he banished into Germanie: and caused Syluester to returne to his Bishopricke of Sabina. Note that this Bendict 9. was three times Pope: Benedict 9. was 3. times Pope as was also before him Sergius 3. the first, he cast out Syluester, and was depriued: the second, Clement 2. being dead, and was depriued: the third, after the death of Damasus the second: he was Pope by times (as writeth Platina) the space often years, foure moneths, and nine dayes. The like happened to Sergius 3. who in the yeare 897. Anno 1045. was three times Pope. In the 1045. yeare was Syluester depriued, and Don Fernando 1. reigned in Spaine.

In the Councel of Rome after the said three Popes were deposed, Clement. 2. Clement 2. an Almaine, by commandement of the Emperour was chosen. He crowned the Emperour Henry, and caused the Romans by an oth to renounce their right in election of [Page 62] the Pope. For cofirmation of this renunciation, I will here declare what Frier Iohn de Pin. pa. 3. lib. 19. cap. 24 ¶2. Blundus (saith he) holdeth, that Clement 2. for the auoyding of Sismes, depriued the Romans of the election of the Popes. But Crancius & Saxus say, that in the Sutrian Councell it was forbidden them, and granted to the Emperour. And Naucterus and Sigebertus write that Henrie the Emperour bound the Romanes by an oth, not to intermeddle with the Popes elections. Thus farre Pineda. The Romanes not regarding their oth, after the Emperours departure from Rome, poysoned the Pope: whereof, hauing bene Pope nine moneths, Poyson. he died. Stephen (they say) who succeeded him in the Bishopdome, and called himselfe Damasus the second, prepared for him the poison. Don Fernando 1. reigned in Spaine.

Damasus the second of Bauara, Damasus 2. without consent either of the Clergie, or people of Rome, by force held the Popedome. For then (as saith Platina) was the custome, The custome to make Popes. that he which most could, he had the Popedome. But he enioyed not his bishopprick, so ambitiously gotten, but 23 dayes, for he was poisoned. The cause therof was, Poison. that there was thē in Rome a man called Gerardo Brazuto, Six Popes one after another poysoned. who vsing a certaine deceitfull kind of friend ship, in the space of 13 yeares dispatched with poison 6 Popes, whose names be these, Clement 2. Damasus 2. Leo 9. Victor 2. Stephen 9. Nicholas. 2. The Romanes, seeing themselues in such Sismes and seditions by the blacke elections of the Popes, sent their Embassadors, The Emperour maketh the Pope. and besought the Emperour Henry to giue them a pope: who sent vnto them Leo 9.

Leo 9. Leo 9. comming to Rome, encountred by the way with the the Abbot of Clunia, and Hildebrand, that afterward was Pope, who seeing him Bishop-like attired, perswaded him by no meanes so to enter Rome, because not the Emperour but the Clergie and people of Rome had authoritie to make a pope. Brunon, before so called, did as they aduised him, came to Rome confessed his offence, & so they made him pope. When he was pope Hildrbraud he made Cardinall, and was with him very familiar, granting all whatsoeuer, he demaunded: And so was Hildebrande of a poore Monke, made a rich Cardinall Hildebrand reconciled with Pope Leo his old Lord and maister Theophilact, [Page 63] before deposed from the popedome, and now hipocritically reconciled. In Verceles held Leo a Councell, wherein he condemned the doctrine of Beringarius, The doctrine of Beringarius. because he would not worship the cōsecrate bread, for that it was bread, & not God. Frier Ioh. de Pineda par. 3. lib. 19. ca. 26. ¶. 2 of Berengarius (albeit an enemie touching doctrine) reporteth great vertues: Beringarius (saith he) was a man of good learning, quicke and mercifull: and S. Antoninus addeth humbled: whereof I much maruell, &c. And a little lower: Most chast was he also, so that he would not enter where any woman was. This Leo 9. and partly at the instigation of that good peece Hildebrandus, wholly forbad mariage to to ecclesiasticall persons. Of this Leo 9. reporteth Carion lib. 4 of his historie, that being Pope, he went with the Emperour into Almaine: And when the Emperour had called a Synod, which was held in Maguncia, the Pope being in the Councell, would haue preferred himselfe to the Bishop of Maguntia. But the Bishop (alleaging his right defended the same: and so was the Pope constrained to giue place. For albeit the Popes had oftentimes attempted the tyrannie to be preferred before other Bishops: yet had they not preuayled. The which in the time of Henry the fift they obtained. Poyson. Fiue yeares was he Pope, Anno 1054. and the 1054 yeare of poyson which Brazuto gaue him he died. Victor 2. Don Fernando 1. then reigned in Castile. Ʋictor 2. was Pope two yeares and somwhat more, Poyson. but Brazuto with poison dispatched him. Don Sancho 2. reigned in Castile.

Stephen 10 (or 9. Stephen 10.) fulfilled not one whole yeare. For Brazuto dispatched him quickly in the 1058. Poyson. year. Don Sancho 2. reigned in Castile. Anno 1058. In the absence of Hildebrand, was Benedict 10. (or 9. Benedict. 10) But Hildehrand, who then was the holy Spirit which ruled the Court of Rome, did much stomacke this election, and accusing him that by force & bribes he had attained the Popedome, so wrought that Benedict was deposed. Wretched Hildebrand and how was he afterwards, and his predecessors before him? The old saying in this Benedict was fulfilled: Para los desdichados se hizo la horca. For the vnhappie was the gallowes prepared. In the 1059. Anno 1059. yeare, Benedict vnwillingly renounced. And Don Sancho 2. reigned in Castile.

Benedict deposed, Hildebrand laboured the Clergie to choose [Page 64] Gerrard, Nicholas 2. whom they called Nicholas 2. But (vnable with his safety to make him in Rome) they went to Sena, and elected him there.

Nicholas seeing himselfe Pope, called against Benedict the 10. The 21. Sisme. a Synod in Sutrio. This was the 21. Sisme: which Benedict perceiuing, who was a peaceable man, leauing the Popedome he fled from Rome, and so died not of poyson. This Nicholas 2. held another Councell in Rome, which they called the Councell of Lateran: Can. Si quis pecunia. 76. dist. wherin he commanded, that whosoeuer, either by money, fauour, popular tumult, or warre, without the mutual consent of the Cardinals, A decree euilly obserued. attained to the seat of S. Peter, should not be holden for Apostolicall, but Apostaticall. To the Cardinals, Clergie, and Laity he gaue power to excommunicate and curse as a thiefe such a chiefe bishop, and to call a Councell for deposing of such a Pope. And if they could not in Rome, yet in some other place they should call it. Behold if his successours kept this decree. 1061. Poyson. Nicholas 2. poysoned by Brazuto, in the 1061 yeare dyed. Don Sancho 2. then reigned in Castile.

By the crafty subtiltie of Hildebrand, and without consent of the Emperour, was Alexander 2. made Pope: for which cause the Lombards in the Diet holden at Basil, Alexander 2. where the Emperor was present, Honorius 2. 22 Sisme. 1061 elected Honorius Cadolus. This was the 22. Sisme. Honorius came with a great host, and besieged Rome: but he & his were destroyed, and so Alexander 2. gotte possession. This Alexander commanded that the Cardinals only should choose the Pope. The Cardinals only choose the Pope, & none but the Cardinals are in election. Great alterations haue bene in chusing of the Pope. First by the Senate, Clergie and people of Rome, with consent of the Emperor he was chosen: then was he chosen of the Clergie and people of Rome: one while with the Emperours consent, another while without: afterwards he was chosen by the Clergie: now only by the Cardinals: and is not to be chosen, except he be Cardinall, present in the Conclaue when the election is made. The holy Spirit that gouerneth in the Popes election, is euery day more wise, and better aduised. Hildebrand cast this Pope Alexander into prison, aduancing himselfe with the papall rents, and not giuing to the Pope but only fiue shillings a day. Thus did Hildebrand enrich himselfe greatly. Alexander by Hildebrand so tyranically handled, in the 1074. yeare [Page 65] dyed, Poyson. and of poyson as it is presumed, which Hildebrande gaue him. Don Sancho 2. reigned in Castile.

Alexander being dead, Gregory 7. a cursed inchanter. Hildebrand fearing that if he foreslowed it, another would be chosen, ayded by his souldiers, without consent either of the Clergie or people, enthronized himselfe. To his election none of the Cardinals subscribed. A tyrannicall enthronization. And as the Abbot of Cassina was comming to this election (already made) Hildebrand said vnto him: Thou hast much slacked brother. To whom the Abbot answered, and thou Hildebrand hast too much hastened; which before the Pope thy Lord was buried, hast cō trary to the commons, vsurped the seat Apostolicke. Hildebrand thus enthronized, The Pope a seditious heretique. &c. how he liued, how he cast from him the Cardinals, which ought to haue bene witnesses of his life and doctrine; how miserably he tormented the world; with how many heresies he corrupted it; how many were his periuries; & what great treasons he practised, hardly could many describe. The blood of Christians, which hath miserably beneshed, whereof he was the author and procurer cryeth vnto the Lord. This tyrannicall history reciteth Cardinall Bennon. Hildebrand being Pope, called himselfe Gregory 7. In briefe he was a notable villaine, and terrible inchanter: which art he learned of Lawrence, who was disciple of Siluester 2. Betweene the Cardinals, Lawrence, Theophilact, Iohn Gracian & Hildebrand, was a most staight league of familiaritie. Of this Pope, Cardinall Bennon, reciteth a notable historie. A notable villanie and impietie of the Pope against Henry the Emperour. The Emperour (saith Bennon) did vsually repayre to S. Maries church, which is in mount Auentino to pray; and as Hildebrand by his espials, diligently enquired of all that Henry the Emperour did, he caused the place where the Emperour prayed, to be marked; and perswaded a certaine man with great promise of reward, to place secretly certaine great stones ouer the beames of the Temple; so that they might fall from an high vpon the head of the Emperour praying, and bruse him to peeces: which thing as this minister of so notable a villanie hastened to effect, & would haue placed ouer the beames a stone of great poise, the stone with it waight, fel backward vpon him, and breaking a table that was amongst the beames, the stone and the miserable man by Gods iust iudgement, fell from an high to the floore of the Church, & so was he crushed in peeces. [Page 66] Thus farre Cardinall Bennon. This Hildebrand demanding answere of the Sacrament against the Emperor; and it not answering, he cast the sacrament into the fire, The Pope burneth the Sacrament. albeit the Cardinals present did gainesay him. He left not for all this, to persecute the Emperour; he excommunicated him, depriued him, and named another Emperour, to whom he wrote this verse:

Petra dedit Petro, Petrus diadema Rodulpho.

The Rocke gaue to Peter, Peter giueth the crowne to Rodulph. This Rodulph, was Duke of Sueuia. Henrie here with disquieted, left his Imperiall ornaments, and with his wife and little sonne in the middle of winter, came to Canusium, where the pope remained. The Emperour clothed in linnen, and barefooted, made a spectacle (as saieth Cardinall Bennon) to Angels and men, came to the gates of Canusium: There continued he fasting from morning to night, humbly crauing mercie. The beast must be cut off; his horne hath very much increased. Somewhat long is the historie, but we will make it short. Thus abode there the Emperour for three dayes space: and when he instantly craued license to enter. The Bishop (he was answered) as yet was busied, and could not speake with him. In the ende, the fourth day, at request of the Countesse Mathilda, (who sayth the historie much loued the Pope) and others, the Pope commanded he should enter. Forasmuch as this Maud is one of the chiefe benefactors of the Popes, I will heere declare that which saieth Pineda. lib. 16. cap. 26. ¶4. There was (sayth he) in Italie, one Beatriee, sister of the Emperour Henry the second, and wife of Boniface Lord of Luna, of whom was borne the famous Maude wife of the Counte Gofredo, which inherited her fathers possessions, and Gofredo gouerned the landes of Luca, This Maud left S. Peters Patrimony to the Pope. Parma, Regio, Mantua, and others of Italy, which came by the Testament of Maud to the power of the Popes, and called them S. Peters patrimonie. When the Emperour was entered, he demaunded pardon, and gaue him his crowne, but the Pope would not pardon, nor absolue him of the excommunication; Read the like history in Alexander 3. of the Emperor Fredericke. vntill he promised to purge himselfe in the Councell; with other vnlawful cōditions as the Pope should command. All which the Emperor promised: yet for al this was he not restored to his Empire. After (saith the history) that Henry [Page 68] vanquished Rodulph: and that Rodulph was dead, the Pope made Emperor Herman County of Lucēburg (whō a womā slew with a stone.) And yet for all this, this cruell Pope did not cease; but a third Emperour named against this good Henry: who being newly named, by the hand also of the Emperials, as miserably ended. By how much the more adulterous and filthy was this pope; by so much the more, pure mariage hee forbade to his Clergie. Fryar Iohn de Pineda part. 3. lib. 16. cap. 29. ¶5. of him saith: He depriued married Priestes from the diuine office, and forbade lay men to heare Masses of such and publique wenchers: and they mortally sinne that of such heare Masses: although they remaine without Masse hearing vppon Easter day, except the Councell of Constance doe free them, &c. And a little lower: This euill happened, that lay men contemned the most holy Sacrament of the bodie of our Redeemer consecrated by Priests openly married, or concubine keepers, and turned the blood of Christ, as if it were no Sacrament: but let this be holden for an vndoubted trueth, that the Sacraments of Baptisme, and the Eucharist, loose nothing of their vertues by the wickednesse of the Ministers, which that crue beleeued they did.

Thus farre Pineda. All Germanie (as saieth Carion lib. 5.) withstoode this wicked forbidding of matrimonie: the which when Maguntino propounded it, those that were present were so greatly prouoked, that they almost killed Maguntino. To this purpose, reade aboue the liues of Siricius and Gregorie. 1. Pope Liberius an Arrian he canonized, and commanded (as sayth Cardinall Bennon) that his feast should be celebrated. Behold if the Pope erred; The Pope erred. one heretique did canonize another. Pope Damasus, which liued in the 366. The Pope an heretique. yere, for an Arrian condemned this Liberius. And S. Ierome, who at the same time liued, held him for an Arian: but Gregorie 7. did sanctifie and canonize him: Pope Vrban 2. One Pope an heretique canonized another heretique Pope, by another Pope condemned. who in the 1088. yere liued, confirmed all that which Gregorie the seuenth had done, this Gregory condemned the doctrine of Beringarius touching the Sacrament. This Pope was the first (as is said) that put in practise Transubstantiation. Gregorie in the end wickedly ended: for the Emperour celebrated the Councell of Brixa, Transubstant. wherein Pope Gregorie was [Page 68] condemned, Clement. 3. and a new Pope made, who was called Clement 3 Reade a little lower, The 23. sisme. in Pascual. 2. (this was the 23. Sisme) whom the Emperour placed in the church of S. Peter in Rome, and put Rome to such a straight, Anno 1080. that forced it was to demand peace. Gregory seeing himselfe forsaken, fled to Salernum, where in the 1086 yeere, Anno 1086. he miserably ended his life. Albeit that this Gregory was so abhominable, there wanted not papists that said he wrought miracles after his death.

D. Illescas vpon the life of this Gregory 7. as a great flatterer of the Popes, of him saith: The Cardinals without much dispute ioyning in one, gaue their mutuall and willing consents to the most excellent, and no lesse valerous S. Hildebrande: and somewhat lower. And this in particular was due to the holy and most prudent Hildebrand: one of the most famous chiefe bishops, the Church of God hath had &c. Mon. Ecclesiastic. he calleth him the great seruant of God.

Against this deuillish beast, wrote Hugo Candido the Cardinall Walramus bishop of Neburgo, Ʋenericus bishop of Vercelle, Rolandus a priest of Parma, and many others; Cardinal Bennon doth witnes. 13. Cardinals to haue bene against him. Should we recount all the villanies of this Pope, we should neuer make an end: let what is said suffise. When Gregory 7. was deposed, Clement 3. 1101 was made Pope. He was pope 21 yeeres, after whose death those of his part, in the 1101 yere, elected Albertus. Pascal. 2. Pascal. 2. a cruel Pope, who burned another Pope. caused the bodie of Clement to be vntombed and burned. The same which hapned to Clement 3. hapned also to Formosus as before we haue said, vpon Stephen 6. or 7. and Sergius 3. In the time of this Pope Gregorie 7. raigned Don Alonso 6. This Alonso wan Toledo, in whose time and presence the miracle in Toledo, Lib. 6. cap. 26. recited by Don Rodrigo, Archbishop of Toledo, in his historie of Romish and Gothish offices, The Romish office but not the Gothish burned. which both were cast into the fire, happened. The Romish was burned, and not the Gothish. Which historie in the treatise of the Masse we will afterwards declare.

Victor 3. Victor. 3. not by the Cardinals, nor the people of Rome, but by Maud the adulteresse, & whore of Pope Gregory 7. was made pope. This Victor tooke part against the Emperour, and Clement 3. but that which he would he did not: for in the 1088. yeere of [Page 69] poyson which his subdeacon, Poison in the Chalice. in saying of Masse, cast into the Chalice, he quickly died. Don Alonso, of Cartagena bishop of Burgos, speaking of Don Alonso the king in his time maketh mention hereof.

By Maud also, Vrban 2. an heretike. was Ʋrban 2. made Pope. He was the disciple of Hildebrand, whom Cardinall Benon in contempt calleth Turbano. One Pope excōmunicateth another. He was a Sismatike, an heretike, an Arrian. He excō municated Clement 3. and the Emperor that did chuse Clement. This Clement also (as saith Vicencius) did excommunicate Ʋrban and when Vrban would not absolue any of those whome Hildebrand had excommunicated, he secretly departed from Rome. Many Councells did this pope celebrate. 1. in Melphis. 2. in Troya in Pull. 3. in Placencia, 4. in Clarmont. 5. in Turon: wherein he approued and confirmed that which Gregorie 7. (that good peece, did. In that of Claremont, a voiage into the holy land was concluded: and so went there 3000. men; and with them Petrus Hermitanus. From this Petrus Hermitanus, say many, (as noteth Friar Iohn de Pineda) issued praying by count, which we call the Rosaries. But I demaunde what worde of God; or what example taken out of the old or newe Testament haue they to confirme this maner of praying. It is then a humane inuention and by consequence abhominable in the sight of God. This Vrban made the Archbishop of Toledo Primate of all Spaine. The Archbishop of Toledo Primate of Spaine. Two yeares was this Pope hidden in the house of Peter Leo, for feare of Iohn Paganus a citizen of Rome, where in the 1099 yere he died. His aduersary Pope Clement 3. who being Pope, Anno 1099. saw 3 Popes the same yere, died. Don Alonso 6. reigned in Castile.

Pascal 2. a Thuscan, was the disciple of Hildebrand. This Pascal seeing they wold make him Pope, would not ascend to the Papall seat, Pascal 2. before the people had three times said, S. Peter hath chosen a most good man Reinerus. In warres and seditions he consumed his life. In a Councell which he held, he renued the excommunication against the Emperour Henry 4. & such was his hate towardes him, The son against the father by the instigation of the Pope. that with deceits and subtilties he incited Henry 5. against his owne father. What thing more cruell and horrible can be, then to cause an onely sonne not onely causelesse to despise, forsake, and abandon his father: [Page 70] but also with warre to persecute him, take him by deceit, and so taken, Crueltie. to suffer him die a most miserable death? And who incited him to this? Euen the Pope himselfe, who being a Priest (as he cals himselfe) was to haue exhorted the sonne to loue and honor his father, as God in th fifth Commandement of his holy law commandeth. And yet after the fathers death ceased not the Pope to shew his malice: He commanded to vntombe him, cast him out of the Church, and his bodie to remaine fiue yeares without Christian buriall. A cruell Pope. Otherwise commandeth Saint Peter (whose successor he saith that he is) that kings should be honoured. Be subiect (saith he, 1. Pet. 2. 13.) to euery ordinance of man, for Gods cause: be it to the king as superiour. Otherwise commandeth S. Paule, that we should honor them. Let euery soule (saith he, Rom. 13. 1.) be subiect to higher powers, for there is no power but of God, &c. And to Titus, chap. 3. 1. he saith, Warne them that they be subiect to Princes and potentates, that they obey &c. But he is shamelesse, all the earth is his, he may do all whatsoeuer he listeth, without reckoning of God, his sonne Iesus Christ, or his holy Apostles, who commaund vs to honour kings and bee subiect to them. And as Pascal was an vnquiet and seditious man: so began he also with the sonne, and denied to confirme the Bishops which Henrie the fifth had nominated. But the Emperour gaue him his payment, who (dissembling) came to the Pope, The Emperour taketh the Pope. and after he had kissed his feete, caused him to be taken, and would not release him out of Prison, vnill he had confirmed the said bishops, and crowned him. But as the Emperour turned his backe to returne into Germanie, then reuoked the Pope (periured as he was) all whatsoeuer he had promised: and excommunicated the Emperour. In Campania of France held this Pope a Councell: Wherein he tooke away the lawful wiues from the priests of Fraunce: as Hildebrand his maister tooke them from those of Germanie. Templars. In his time the Templars began. This Pope (as in Gregory the seuenth we haue said) caused the body of Clement the third to be vntombed and burned. A cruel Pope. Pascal died in the 1118. yeare. and Don Alonso the seuenth reigned in Castile.

Gelasius Gaietanus the second, Anno 1118. with great tumult, and without consent of the Emperour was made Pope. Gelasius. 2. The Emperour [Page 71] leuied a great hoste against Rome. Gelasius fearing him, went with his partakers to Gaeta. When the Emperour was come to Rome hee made another Pope, whom they called Gregorie the eight. Two Popes. Archbishop of Braga, which done the Emperour departed from Rome. Gregorie 8. Gelasius hearing the same, came secretely to Rome, and boldly went to say Masse in the Church of S. Prax [...]idis: where those of the contrary faction did so assault him, that he hardly escaped their hands, and so fled to Pisa, and from thence into France: The 24. Sisme. where, after he had a yeare and some dayes bene Pope, he died. In Colonia he held a Councell, albeit not present there himselfe, where the Emperour was excommunicated. He ordained in this Councell that his successors the chiefe Bishops of Rome, The priuilege of the Pope. neither might nor ought to be iudged of anie. In the 1119. 1119. yeare he died: and Don Alonso reigned in Castile.

In the place where Gelasius died, Calistus 2. was Calistus the second, a Burgoignian, by some of the Cardinals that went with him chosen: which election some Cardinals abiding in Rome and Italie did also approue. He (thus made Pope) went to Rome, where most honorably he was receiued, & thence sent to command his Legate, as then at the Councell, to continue the excommunication against the Emperour. Who fearing the like should happen to himselfe as did to his father, admitted (albeit wicked) the conditions of peace, Gregorie as yet liuing, whom he had made Pope. This peace concluded, Calistus bent himselfe to persecute Gregorie. Gregorie seeing his part ouerthrown fled from Rome to Sutrio, whither followed Calistus: tooke him, and with great ignominie brought him to Rome, & put him into a Monastery. Compostella an Archbishoppricke. This Calistus the more to confirm idolatrie, and the better to intertaine superstition, made the Church of S. Iames of Galicia an Archbishoppricke, and a booke also of S. Iames his miracles. Anno 1124. In the 1124. yeare he died: and Don Alonso 7. reigned in Castile.

Honorius the second, Honorius 2. a Bullonist, entered not (saith Platina) rightly into the Popedome. For more by ambition then the consent of good men, he obtained it. The Cardinals chose for Pope Theobald, Celestine 2. Cardinall of S. Anastasia, whom they called Celestine the secōd. The 25. Sisme. This was the 25. Sisme. The people sought to [Page 72] haue the Cardinall of Saint Stephen to be Pope. There was thē in Rome a very rich mā called Leo, who so much wrought both with the Cardinals and people, that neither the Cardinall of S. Anastasia, nor he of Saint Stephen, but whom he himself listed, called Honorius 2. was Pope. Honorius sent into England Iohn of Crema, Cardinal of S. Grison his Legate: which Cardinall in a Councell by him held in London, condemned married Priests, and was taken the night following with the theft in his handes: with a wicked woman they caught him, A notable exā ple of hypocrisie. which (as saith Mathew Paris) gaue no small scandall to the Church. Such be these, as were the Pharisies, of whom the Lord saith: that they binde heauie burthens, Matth. 13. 4 and hard to beare, and put them vpon the shoulders of men, but they themselues wil not moue them with one of their fingers. Anno 1130. Honorius died in the 1130. yeare, and Don Alonso 7. reigned in Castile.

Innocent being Pope, Innocent. 2. shewed great hatred to Rogero king of Sicilia, against whom he went forth in battell. And as he carried him away vanquished, behold, the sonne of the king came, and tooke the Pope and his Cardinals. Anacletus. Now did the Romans make another Pope, Two Popes. whom they called Anacletus the second (this was the 26. The 26. Sisme. Sisme) which Innocent hearing, compounded with the king, and minding to go to Rome, but durst not attempt it. He went into France, and in Claremount held a Councell, where he condemned Anacletus: and went to see Philip king of France: then Henrie the first, king of England: and afterwards Lotharius king of Almaine; to the end they should restore him to his Popedome. Lotharius with a great campe came vpon Rome, put to flight Anacletus, and in his seat placed Innocent, which Pope to shewe himselfe gratefull, crowned Lotharius Emperour. This Innocent ordained, that whosoeuer wounded any Priest or ecclesiastical person, should ipso facto, be excommunicate, and none might absolue him but the Pope himselfe, Anno 1143. Concil. 17. q. 4. Siquis. In the 1143. yeare hee died: and Don Alonso the seuenth reigned in Castile.

Lucius 2. Lucius 2. was made Pope. In whose time the Romans (vnable to beare longer the violence and tyrannie of the Popes) elected one Patricio a noble man of Rome called Iordan. This [Page 73] Patricio demaunding the rights of the citie of Rome, aswell within as without the walles, said: that this right by reason of his office perteined to him: which the Pope, by meanes of Charles the Great suppressing al the Patricios, had so long time vsurped to himselfe. He commaunded that the Pope (as his predecessors had done) should content himself with the first fruits; The Romans limit the Pope. tenths and oblations. The Pope seeing himselfe so disquieted by the Romans, sent his Ambassadors to the Emperor Conrado, requesting him to come into Italie and aide him, which Conrado could not do. The Pope seeing there was no remedie to be expected by the Emperour, A Popish subtilty. vsed this subtiltie. He awayted his time, when all the Snators of Rome and the Patricio with them were together in the Capitol. This oportunitie found, the Pope like a good Captaine, vtterly to destroy that Senate, went with many souldiors in person to the Capitol. The bruit of the Popes pretense flue presently through Rome: the Romans took armes and fought brauely against the Pope: The Pope stoned for his tyranny. 1145. who receiued in the battell so many blowes with stones, that thereof shortly after, in the 1145. yeare, not hauing yet fulfilled a yeare in his Popedome, he died, Don Alonso 7. reigned in Castile. In the time of this Don Alonso 7. Eugenius 3. and whiles Eugenius 3. successor of Lucius was Pope, Don Alonso 1. The first king of Portugal, after he had 27. yeeres bene Earle of Portugal, hauing conquered fiue Moorish kings, was made king of Portugal, and so continued king 46 yeares.

Anastasius 4. Anastasius 4. was not so wicked as his predecessours: In the second yeare of his Bishopdome he died. In his time (saith Mathew Paris) was William restored to his Archbishopricke of Yorke in England, who the same yeere (of poyson, which in saying Masse they put into the Chalice) died. Poyson in the chalice. Don Alonso 7. then reigned in Castile.

When Adrian an Englishman, Adrian 4. and son of Robert a Monke of Saint Albons, was chosen, he wold not be consecrated vntill Arnold Bishop of Brixta was cast out of Rome. This Arnold had perswaded the Romans to recouer their liberty of chusing their magistrates, & gouerning their common-wealth: but the people would not graunt what the Pope demaunded: for which cause the Pope did excommunicate them. Arnold in the end was expulsed Rome, and the Consuls renounced their office. [Page 74] At this time came Fredericke the Emperour to Rome; the Pope and clergie met him in Sutrio. The Emperour then lighting from his horse, led the horse of the Pope, and held his left stirrope, for the Pope to alight: The Pope derided the Emperour, because he held not the right stirrop: with this dirision was the Emperour somewhat angrie, The insolency of the Pope because the Emperour held not the stirrope as he ought. and smilingly answering him, said: That he neuer had bin horse boie. The daie following, came the Pope to the Campe of the Emperour, who corrected with his former reproofe, by holding the right stirrope, better perfourmed his office. This done, the Emperour would be crowned: but the Pope wold not crowne him till he had cast from Pulla Willam king of Sicilia: and this at the proper charge of the Emperour. The Popes resolution vnderstood, the princes answered; that a greater Campe was needefull: that then he should crowne the Emperour, who wold returne with a greater host, and performe that which he commaunded; and so was he crowned the daie following▪ when the Emperour was departed, the Pope seeing himselfe destitute of his assistance, excomunicated the king of Sicilia, and absolued all his vassals of their oath and allegeance; but seing this nothing preuailed, he incited against William, Manuel Emperor of Grecia: William seeing himselfe so greatly straighted, demaunded peace; promising to make full restitution: but by the counsaile of some Cardinalls, which gained by the warres, the Pope would not grant it: William seeing the cause to be desperat; leuied a great armie, wherwith he put to flight the Emperour: he besieged Beneuente where was the Pope with his Cardinals, and put them to such a straite, that they craued peace: which William graunted: and so the Pope declared him king of both Sicils. At this time commaunded the German Emperour, that if the Pope sent his Legats into Almaine, they should not be receiued, but commanded to returne. The Emperor also cōmanded that none shold appeale to Rome, The Emperour commandeth that none should appeale to Rome. & in letters placed his owne name before the name of the Pope: wherwith the Pope was highly offended: as by a letter which he sent, cōplaining of these things which the Emperor had cō manded, appeareth. Whereunto the Emperor very Christianlike, among other things answered, saying, that Iesus Christ cō māded [Page 75] to giue vnto Caesar that which was Caesars: & that the Pope being his vicar, should do the like. He shewed the cause why his Cardinals were not admitted: for that they were (saith he) not preachers but robbers: but when they performe their duty & office, then will we not let to ayd them. D. Illescas in his hist. Pontif. vpon the life of this Adrian 4. setteth downe the letter of the Pope: but (craftie as he was) he set not downe the answer of the Emperor, recited by Nauclerus. In the end he excommunicated the Emperor: The Pope killed with a flie. but no further could the Pope shew his malice: for that he swallowed a flie: Ireland. and in the 1159 yeare thereof died. Anno 1159. This Pope granted the Henrie 2. king of England, the seignory of Ireland. In this yere 1159. died Don Alonso 7. who reigned 51 yere in Castile.

Alexander 3. Alexander 3. was made pope with great sedition: for 9 Cardinals, which tooke part with the Emperour, A Diuellish Pope. made the Cardinal of S. Clement, Victor 4. whō they called Victor 4. Pope. Victor being dead, in his place was chosen Pascal, then Calistus, and afterwards Innocentius. All these one after another opposed themselues to Alexander. This was a much greater Sisme then the 27 was. The 27. Sisme. The last (which was Innocent) vnwillingly renounced. Anno 1159. All the time that Alexāder was Pope, which was 22 yeres, indured this sisme Frederick the Emperor in the time of this Sisme, held a Diet in Pauia, where he cōmanded that Alexander, & the Pope his aduersary, should appeare, that the cause might be examined, and he Pope alone, which had most right to be Pope. Alexander scorning the messēgers of the Emperor, proudly answered: The Bishop of Rome ought not to be iudged of any: & thē wrote his letters to the christian Princes, & excōmunicated the Emperor & Victor the Pope. To the Cardinal his vicegerent in Rome sent he great presents, to gaine the good wils of the Romans, that they might chuse such Consuls as shold take part with him. To him Philip king of France gaue great assistance. The Emperour seing the obstinacy of Alex. leuied a great host & came into Italy: whē the Emperor was come to Brixia, Harmā Bish. of that citie, who had bin Secretary to the Emperour, perswaded him (& that by the coūsel of Alex. whō he feared) to passe with this gret host into the holy land, & there make war with the Turke. The Emp. moued with this exhortatiō of Hermā, supposing al waters [Page 76] were cleare, and that there was no deceit, departed to make warres with the Turkes: of whom he had many victories, and gained many cities, and among them the citie of Ierusalem: Aelexander hearing of such, and so great victories, beganne newly to feare, lest the Emperour at his returne into Italie, would newly assaile him. To preuent so great a mischiefe, by all possible meanes he practised to destroy, The Pope a murtherer. and cause him to be killed. Then sent he for a painter, which should picture the liuely purtrait of the Emperour, A stratagem of the Pope. which picture or purtraite the Pope sent to the Souldan, aduising him by his letters, that if he coueted to liue in peace, he should kill him by deceit whom that picture represented. The Souldan taking the counsell of this diuellish Pope, sought all wayes possible to kill him: and vnable by force of armes, by fraud and subtiltie. The Emperour and his campe then marching in Armenia, and the season being verie hot, he resolued to go bathe in the riuer, and none to accompanie him but one of his Chaplaines: being thus alone, he was taken by such as the Souldan sent to watch him: and taken, was through the woods and groues carried to the Souldan, without the knowledge or suspition of anie of his followers. His people on horseback all that day and the next sought him, and not finding him, it was bruited through the host, that the Emperour was drowned. And supposing that he was drowned, they returned to their owne countries. When the Emperour was presented to the Souldan, he fained himselfe to be the porter of the Emperour: but the Souldan well knowing him by the picture, which the good Pope had sent him, commanded the purtrait and letters sent by the Pope to be brought forth, which in his presence he caused to bee read. Then was the Emperour apalled: and seeing that his deniall nothing auailed, confessed whom he was, and craued mercie. The Souldan seeing the great goodnesse and wiseof the Emperour, with great gentlenesse vsed him: and so it happened, that he gaue him libertie, with this condition, that an euerlasting peace should be betweene them, and that he should pay an hundred thousand duckets for his ransome: for the which his Chaplaine (taken with him) should remaine vntill it were paide. The Couenantes thus beeing made, [Page 77] the Soldan dismissed the Emperour, and giuing him many presents, and prouiding all things necessary for his iourney, he caused 34 horsemen to attend him, & so came he to Brixia, where he abode. The Gemane Princes hearing of the Emperours arriuall, came to kisse his hands, and giue him the welcome-home. The Emperour rewarded the Souldans people that had attended on him, and sent them backe to their Lord againe. This done the Emperour held a Diet in Norinberge: where he recoūted that which had hapned, the great treason of the Pope, & read the letter sent by the Pope to the Souldan: which seene, the Princes promised their aid both for performance of his promise to the Souldan: and also for the chastising of Pope Alexander. A great campe he leuied, without any let passed through Italy, and went towards Rome. The Emperour sent Ambassadors to Rome, by whom he required (without mentioning the receiued villanies and iniuries by Pope Alexander) that the cause of the Popes might be heard & examined, that he which had most right might be Pope: and so the Sisme cease. Alexander seeing his part vnfurnished, fled by night to Gaeta, and from thence to Beneuente: and there attiring himself in the habite of his Cooke, The Pope flyeth in a Cooks habite. in the 17. yeere of his Bishodome came to Venice, where he was made Gardiner of a Monasterie: from whence by commandement of Sebastian Duke of Venice; with great pome he was taken and very pontifically carried to the Church of Saint Marke. This historie is cited by Nauclerus, Barnus, Funcius, and others. The Emperour hearing that the Pope was in Venice, requested the Venetians to deliuer so pernicious a man his enemie vnto him: which denied by the Venetians, the Emperor with an Armie sent Otho his sonne: & commanded him not to fight before his comming. The young Prince desirous of fame, sought with the Venetians against the commandement of his father, of whom he was vanquished, and carried prisoner to Venice. This was a notable victorie: for the Generall of the Venetians, called Ciano, brought but thirie Gallies and Otho 75. I will here recite that which Frier Iohn de Pineda lib. 25. cap. 7. ¶. 3. saith: Glorious Ciano entered into Venice, &c. and somewhat lower. The Pope gaue him the glorie of the victorie: a little gold ring he also deliuered him: saying: [Page 78] he gaue him that, in token he graunted him the segniorie of the sea, which he had gotten; and would, he should cast it into the sea, The mariage of the Duke of Venice with the sea. to bind the sea thenceforth as his wife, to be alwayes kept vnder the Venetian Empire. And that all the after Dukes should vpon some speciall day, celebrate this ceremony euerie yeare. And somewhat after: the ceremony passed, was vpon the day of the Ascension: and the Pope granted in that Church vpon such day, full remission, &c. for euer. Thus farre Pineda. Alexander growne proud with this victorie, would not make peace with Fredericke, vntill he himselfe should come to Venice, at such day as the Pope would appoint. The father, for the loue he bare to his sonne, did all whatsoeuer he was commanded. He came to Saint Markes: where the Pope before all the people commanded the Emperour to prostrate himselfe, and craue mercie: which the Emperour there did. Then trode the Pope with his feete vpon the necke of the Emperour, who was prostrate on the ground, The Pope treadeth in the necke of the Emperor Fredericke. and with his mouth that spake blasphemies, said: It is written, Thou shalt go vpon the Aspe and Basiliske, and vpon the Lyon and Dragon shalt thou treade. The Emperour herewith ashamed, made answere: Not to thee, but to Peter. Psal 91. 13. Whereat the Pope stamping vpon the necke of the Emperour, said: Blasphemy and tyranny. Both to me and to Peter. Then was the Emperour silent, and so the Pope absolued him of his excommunication. Another such like thing as this, to the Emperor Henry (of whō we haue spoken in the life of Gregory 7.) hapned. The conditions of peace were, That the Emperor shold hold Alexander for rightfull Pope: & restore all whatsoeuer, that during the war he had taken. The peace thus made, the Emperor with his sonne departed. Robert. Montensis, in his historie, reporteth, that Lewis king of France, and Henry king of England, going on foot, and holding the bridle of the horse, whereupon this Alexander rode, the one with the right-hand, and the other with the left, with great pompe they led him through the citie of Boyanci, which is vpon the riuer Luera. In the time of this Alexander. God to reproue the pride and tyranny of the Bishop, raised vp the Waldenses, Waldenses. or as other call them, the poore of Lyons, in the yeare of the Lord 1181. Anno 1181. in which yeare this beast died: and Don Sancho 3. reigned in Castile.

[Page 79] Lucius 3. Lucius 3. who purposed to abolish the name of Consuls in Rome, by the commō consent of the Cardinals was chosen. For which the Romans much offended, expelled him from Rome, disgraced with diuers kinds of reproches those of his part; and some of them also they killed. Anno 1185. In the 1185. yeare he died: and Don Sancho 3. reigned in Castile.

Vrban 3. Vrban 3. (whom for his troublesomenesse they called Turbano, as saith Albertus Crantzio in the 6. booke, and 52. chap. of his Saxon historie) determined to excommunicate the Emperour: because he was a let vnto him, and wold not permit him to do what he listed: Anno 1187. but he did it not, because in the 1187. yere, he died before he would. Ierusalem takē by the Moores. Don Alonso 8. reigned in Castile, and at this time the Moores tooke Ierusalem.

Gregorie 8. Gregory 8. before he was two moneths Pope died.

When Clement 3. Clement 3. was Pope, he incited the Christian Princes (as had done his predecessours) to warre beyond the seas: which did the Popes, not so much for the increase of Christendom, as for their own peculiar intents & commodities, as vpon Alexander 3. we haue already declared: because the Princes being so farre remote, and intangled with warres against the Infidels, the Popes might do, and did, whatsoeuer they listed. The Danes this Pope excommunicated, The Danes would haue their priests maried. because they would their Priestes should be married, and not concubine keepers. In this 1191. yeare he died. Don Alonso the eight then reigned in Castile. Anno 1191.

The next day after, Celestine 3. Celestine 3. was made Pope. He crowned Henrie 6. and much repining that Tancred, the bastard son of Roger (whom the Sicilians had chosen for king, William their king being dead without heire) should be the king of Sicilia. The Pope married the Emperour with Constantia the daughter of R [...]gero, A Nunne married with the Popes license. taking her out of the Monasterie of Panormo, where she was a Nunne, vpon this condition, that expelling Tancred, who then possessed it. He should demaund for dower the kingdome of both Sicils: and for being king of Sicilia should pay his fealty to the Pope: Cicilia tributarie to the Pope. which was the cause of much bloudshed. When this Emperour Henry was dead great sisme arose in the Empire, & such and so great was the discord, that hardly one parish agreed with another. By these cōtentions amōg the priests [Page 80] the Pope greatly enriched himselfe; because in Rome they were to be ended, as noteth Conrado Lichtenao, Abbot of Vespurg: whose words, A notable saying of the Abbot of Vespurg. against the Roman Court. for that they are worthie of perpetuall memorie, I will here recite them. Hardly, saith he, remayned any bishopricke or ecclesiasticall dignity which entertained not strifes; whose cause, but not with emptie hande, was caried to Rome. Be glad mother Rome; because the sluces of treasures doe open in the earth; that the flouds and riuers of money, may come to thee in great abundadnce. Reioice ouer the wickednes of the sonnes of men: because for recompence of so great wickednes, the price to thee is geuen: delight thou with discorde thy helper, which issued from the pit infernall, that many rewardes of money might be heaped vnto thee. Hold that for which thou hast thirsted: Sing to sing, because by the malice of men, and not their godly religion, thou hast ouercome the world: draw men vnto thee, not their deuotion, but the committing of great abhominations, Anno 1198. and the deciding of strifes for reward. Hitherto the Abbot; who so now would say thus should be an heretike, Innecent. 3. a Lutherane. In the 1198. yeare died Celestinus. Don Alonso 8. reigned in Castile.

Innocent 13. (whom the Historians call Nocentissimus) bare so great hatred to the Emperour Philip, because against his liking, he was chosen by the Germane Princes, that he said these words: A stout Pope. Bishop, either take the crowne and kingdom from Philip; or Philip take from the Bishop his Bishopdome. And so stirred he vp Otho, a great and rash warriour, against the Emperour. Much bloud he shed for the Popes cause: vntill another Otho, The Pope causeth the Emperor to be killed by treason. and great taitor slew Philip: and so his Competitor Otho came to Rome, and for his good seruice done to the Pope was crowned. Note that which before we haue said vpon Alexāder 3. against the Emperour: but long lasted not the friendship between Innocent & Otho. For Otho willing to recouer that which the Popes had vsurped of the Empire, was by the Pope excommunicated: & all whosoeuer should call, or hold Otho for Emperour were accursed. And so the Pope procured the Princes to choose for Emperor Frederike king of Cicil. The Popes be like vnto stumpets, which no longer loue their ruffians, then they do them seruice. In the time of this Pope, which was in [Page 81] the 1212 yeare, some of the Nobles of Alsacia (as Huldericus Mucius reporteth) condemned the Pope for wicked, because he suffered not the Priests to be maried: And because certaine men said: it was lawfull for euerie Christian to eate flesh and marrie at any time of the yere; the bishops burned in one daie a hundred persons. If this be heresie, then Saint Paule was an heretique. 1. Timothie. 4. 3. where he calleth them that forbid mariage, and meats, which God hath created, &c. apostatates from the faith. This Innocent 3. vnder colour to recouer the holy land, did celebrate the Councell of Laeteran: but his principall intent was, to excommunicate and depose the Emperor, because he had taken some citties of the Patrimonie of Saint Peter. The Pope in this Councell, brought forth auricular confession. He was the first that imposed this charge vpon christians He was the first, Auricular conconfession imposed by Innocent 3. that forbad the laitie (as they call them) the cuppe in the communion. This prohibition was confirmed in the Councell of Constance. Almericus a learned man, he condempned for an heretike, The Cup forbidden to the Laytie. and cōmaunded his bones to be burned in Paris, and all those that held his opinion. This did the Pope, (saith Friar Domingo Soto in one of his sermons;) because Almericus had taught, that Images should be cast out of the Temple. Images. That which God forbiddeth the Pope commandeth. Seest thou not ô Pope, that God forbiddeth that which thou commandest; and comandeth that thou forbiddest; with great reason doe men call thee Antichrist. The Councell of Eliberis, celebrated in Spaine, at the same time almost with the first Councell of Nice, comaundeth; that that which is reuerenced, or adored, should not vpon the walles be pictured, as in the beginning of this Treatise, we haue said. This Pope ordeined, that when the princes disagreed in election of the Emperour; such election should remaine to the arbitrement of the pope. Concerning the election of the Emperour, and the authoritie of the 7 electors, The Sacramēt in the Churches. reade Carion. lib. 5. fol. 3. and 5. Therewith hath the Pope nothing to doe. He commaunded the God Pan, the wheaten God, should in the Churches be kept. A littlebell and light carried before the sacrament. And that when they carried it to any sicke person, a little bell and light should be borne before it. Hee ordained that the Pope ought to correct the Princes of the whole world. [Page 82] And that none bee holden for Emperour, which shall not bee crowned by the Pope. If this be true, it followeth, that Don Fernando in our Countrey of Spaine, nor Maximilian his sonne, nor Rodulph his nephewe, that nowe is Emperour; were no Emperours: seeing, that none of these three besides other more were crowned by the Pope. Anno 1216. In the 1216. yeere he dyed, Thomas Cantipratensis, a Dominican (as recounteth Friar Iohn de Pineda lib. 21. cap. 26. ¶7.) writeth that this Innocent, after his death burning in cruell flames, appeared to the holy Virgine Lutgarda, and said vnto her, that so should he goe vnto the end of the world: and that for three sinnes hee had deserued euerlastingly to bee condemned, but that the glorious mother of God, and of mercie fauoured him because he had built a Church in honour of her holy and sweete name. And this Authour saith, that Saint Lutgarda tolde him what sinnes they were, but that hee for the Popes honour would not write them. O yee Church-men that for true prelates confound the Churches, God grant ye become not worse then Innocent. Thus farre Pineda. Open thine eyes (ô Spaine) and vnderstand at last, what a one is the Pope, whome as a God on earth thou adorest. Don Alonso the ninth then reigned in Castile. Honorius 3.

Honorius the third against the excommunicated Otho the fourth and Henry the first, crowned Frederick second sonne of Constantia the Nunne (of whom we haue spoken in the life of Celestinus the third) which Fredericke, because he sought that which was his in Sicilia and Pulla, the Pope did afterwards excommunicate. This Honorius forbad the Ciuill lawe to be read in Paris. The ciuill law not to be read in Paris. In the time of this Pope, and the 1223. yeare, did one Adam Bishop of Cathan in Scotland, excommunicate certaine men, The Bishop burned in his kitchin. for not paying their tithes, against whome the citizens were so muche offended, that they burned him in his kitchin. So much did the Pope stomacke this matter, that he staied not (till the king of Scotland called Alexander did it: The great cruelty of the pope.) but 400. of them he caused to be hanged, and their sonnes to be gelded; that their name shoulde not remaine in the earth. Cruell and reuengefull is this beast. Anno 1227. In the 1227. yere he died. Don [Page 83] Fernando, surnamed the Holie; which wan Seuill, Cordoua, and a great part of Andalusia, Gregorie. 9. reigned in Castile.

Gregorie 9. the Nephew, or to speake better, the sonne of Innocent 3. bare great hatred against Fredericke, and so he confirmed the sentence of excommunication, which Honorius had giuen against him. The Ambassadors, which the Emperor sent for his excuse, he would not heare. He incited manie Princes against him, which thing the Emperor seeing, to auoyd the furie of the Pope, he went to Palestina to make warre with the Souldan, as the pope commanded. But when the Emperor was passed the sea, then the Pope made himselfe Maister of Pulla, and would not consent that the crossed souldiers, which were to go and serue the Emperour, should passe the sea. The Emperor went thither, where so valiantly he behaued himselfe, that he wan Ierusalem and other cities, and made truce with the Souldan for ten yeares. All which, by his Embassadors he signified to the Pope, supposing that the Pope would haue reioyced: But so farre off was the Pope from reioycing at the newes, A cruell and lying Pope. that he commanded those which brought them to be slaine, lest they should tell them to others, and bruted it abroad, that the Emperour was dead. This did the Pope, that those certaine citties of Pulla, which were not yet rendered, hearing of the Emperours death might yeeld themselues vnto him. Herein the Pope shewed himselfe a murtherer and lyer, the verie sonne of the diuell. And that the Emperour might not returne, the Pope by letteres requested the Soldan not to deliuer the holie land vnto him. But the Emperour set all things in good order, returned into Italie, and recouered againe that which the Pope had vsurped in Pulla. The Pope seeing this, did excommunicate him againe, obiecting against him, that hee had made truce with the Souldan: yet in the end by the mediatiation of the Princes the Pope absolued the Emperour, prouided that he payd for his absolution an hundred thousand ounces of gold, or as saith Hist. Pontific. vpon the life of this Gregory the ninth, a hundred twenty fiue thousand ounces. But Nauclerus, Friar Iohn de Pineda, Rerum Germanicarum Epitome: and Carion lib. 5. say, 120000. ounces of gold. How deerely the Pope selleth his vile [Page 84] merchandise here appeareth. There is no Mercer, chapman, nor Pedler, which sell so deere their wares, as the Pope selleth his inke, paper, waxe, and leade. When the Emperour was departed out of Italy, hee vnderstood that the Pope and his confederates sought to depriue him of the Empire: whereupon he returned into Italy and chastised the rebelles. The Pope hearing thereof, did eftsoones excommunicate the Emperour as then in Pauia, who now vnable any longer to endure the couetousnesse, sausinesse and tyranny of the Pope, resolued to make them knowne to all faithfull Christians, that they might fly from the error & false religion of the Popes. For this cause he commaunded a man well exercised in the Scripture, to preach in his presence, wherein he should intreate of Excommunication, and the Roman Church. And so it was. The Sermon being ended, the errours of the Romane Church were so discouered and the craft and subtiltie of the Popes so manifested, that the Emperour wrote to the Pope these verses.

Roma diu titubans longis erroribus acta

Corruet, & mundi desinet esse caput.

To wit Rome, that long time hath stumbled, shall fall, and cease to be the head of the world. The which we see dayly more and more to be verified. How many kingdomes haue cast off the Romane tyranny? Tolling of the bell at the Aue Maria, and elevation. This Pope commaunded, that at the Aue Maria, the Salue Regina: (that so blasphemous Antheme against Christ, which this Pope first cōmanded to be sung in the Churches) and also at the eleuation of his pasted God the bel should be tolled. To Saint Fraunces was this Pope very much deuoted: and so commaunded, that the faithfull should beleeue, Saint Fraunces to haue had the fiue woundes. Frier Iohn de Pineda (as a Frier Franciscan) libr. 22. cap. 23. ¶. 3. handleth this matter at large. And in the 39. cap. ¶. 3 he intreateth of the Saints, which he saith had the woundes, as had Saint Fraunces: which historie, among the swarme of false miracles you shall find in the end of this booke. This Pope (as noteth Frier Iohn de Pineda, lib. 21. cap. 33. ¶. 3.) compiled and ordained the Decretals. Decretals. The lawes of the Popes whereby the Cannonists be gouerned, some are called Decretals which be [Page 85] (as Pineda in the place alleaged doth note it) determinatiue Epistles of some doubtful causes which the Pope alone, or with the opinion of the Cardinals and consultation of some maketh. A Decree is called that, Decree. which the Pope establisheth by aduise of the Cardinals, Cannon. without request of any. A Cannon is that which in an vniuersall Councell is established. And this is a distinction of the Glose. Cann. Omnis. Dist. 3. vpon a Decree. He addeth, Dogma. that the statute in matter of faith is called Dogma: and that which consisteth in matters of vices or vertues, Mandatum. Mandatum. And if it be prohibitiue, an Interdiction it is called without punishment assigned: Sancion. and Sancion is the member of the lawe, that appointeth the punishment to transgressors, &c. And somewhat lower: Other constitutions, which other popes haue sithens inuented remaine in another volume, which wee call Liber Sextus, Sextus. compiled and authorised by Pop Boniface the eight and in the Councell of Lyons in France by him published. And Clement the fift made afterwards many others, which are called Clementines, Clementines. &c. Other Extrauagants many Popes made, Extrauagants. &c. Extrauagants be they called, because they are not put in the titles of the Law, as other ordinarie ones be, but each one apart by it selfe, euery one intreating of it distinct matter: euen as Quodlibets are so called, Quodlibets. because they be put amongst diuine questions, handled apart by themselues, euery one according to it matter. I thought good (seeing in this booke is handled the authoritie of the Pope) to set downe here the names of the lawes wherewith the Pope gouerneth his Church. Iesus Christ the only vniuersall head of his vniuersall Church, with the word of God conteined in the old and new Testament (which we call the Byble, and our aduersaries so much abhor and detest as the pestilence, and doctrine of diuels) gouerneth his Church: and therefore vnder such rigorous paine forbid they the reading thereof: calling it a booke of heresies. Arise ô Lord, sleepe not, disperse thine enemies, and driue those away that abhorre thy holie lawe which thy Maiestie hath published by the mouth and writing of thine holy Prophetes and Apostles. In the 1241. Anno 1241. yeare this Gregorie 9. died. Don Fernando 3. reigned in Castile.

Celestinus the fourth, Celestinus 4. a Milanist, assayed what he might, to [Page 86] secute the good Emperour Fredericke: but, for that hee was Pope but eighteene dayes, Poyson. and (as is sayd) poysoned: hee could not performe it. In the election of this Celestine the fourth (saith the historie,) an English Cardinall called Robert Somerton, lest he should haue succeeded Gregorie the ninth, Poyson. was poisoned. Celestine being dead, because the Emperour tooke the Cardinals, the popedome was voyd almost 21 moneths, but in the end, at the request of Baldwin Emperour of Constantinople and others, he let them go. Don Fenando 3. reigned in Spaine. Innocent 4.

When Innocent the fourth, a Genoway, was Pope, of a most deere friend to the Emperour Fredericke he beame a mortall enemie. I will here recite what saith Ieronymus Marius, concerning this Pope, of him saith he: that being Pope he held a Councell against the Emperor at Lyous in Fraunce: in which Councell the Pope himselfe cited the Emperour. The Embassadors of the Emperour besought the Pope to giue him time to come to the Councell: this time the Pope refused to graunt, but there, like a mad man, excommunicated and deposed the Emperour: commaunding that none should obey him, and the Princes to choose another Emperour: whom he so sollicited, and with promises deceiued, that they chose for Emperour Henrie, Lantgraue of Turingia. Fredericke the second vnderstanding hereof, against the Pope and the rest defended himselfe valiantly, vntill being in Pulla, he could not escape the snares of the Pope, where a certaine man by the Pope corrupted, did poyson him. Yet began he notwithstanding to recouer, The Pope caused the Emperor to be poysoned. vntill a young man called Manfredo with money also (as some say) by the pope corrupted, strangled him with a towell. Concerning this good Emperour, no credite is to be giuen either to Blundus, Platina, Estella, nor Sabellicus, because they wrote the sayings of the Pope and his flatterers to stirre vp the world, if they might against this good Emperour. Petr. de Vinea. Who listeth to knowe the truth, let him reade Petrus de Vinea in his sixe bookes of Epistles. Hitherto Marius. Preachers preach against the Pope. In Sueuia at this time were preachers, that with great libertie preached the truth, against the Pope and his Cardinals, they iustified the cause of the Emperour Fredericke the [Page 87] second and Conrad his sonne: and boldly affirmed, that neithe the Pope, Cardinals, nor Bishops had any authority, because they were stained with Simony, and that they held no power which Christ had giuen them. The Priests (sayd they) being in mortall sinne, did neither bind nor loose, nor yet consecrate at al, &c. At the end of their sermons, they said, that the indulgēces which they preached, were not feigned of the Pope, nor inuented of his Prelates, but graunted by the omnipotent God. In the foresayd Councell of Lugdanum, Hats clokes & trapped horses. Innocent ordeined, that the Cardinals should vse red shadowes (which they call hattes) and cloakes, and ride vpon trapped horses: and this (saith Platina) to adorne his order of Cardinals. Note for this purpose, concerning the Cardinals, that which Pero Mexia vpon the life of the Emperour Henry the fourth saith: where to paint Saint Ierome with a hat is made a mockerie: for Saint Ierome died aboue 850 yeares before Innocent inuented the hattes. This Pope Innocent the fourth had many bastards; whom, after the popish custome he called Nephewes. Vntill the time of this Pope (as noteth Bibliander) there was no article of faith, Transnbstantiation & adoration of the bread & wine. nor law of the Church, that men should worship the bread and wine in the Eucharist. This Pope was the first that created a new God by his transubstantiation: albeit true it is, that Honorius 3. began this building. This Pope offered to Henry 3. king of England, the kingdome of both Sicils, Anno 1254. if he would buy it. In the 1254. yeare he died: and Don Alonso 10. called the wise, which was Emperour, reigned in Castile.

Alexander 4. an Italian was the first that persecuted and excommunicated Manfred king of Sicilia. Alexander. By reason whereof, many reuolts happened in Italie. William de Amor against the begging Friars. William de S. Amor, a learned man, who wrote against the feigned pouertie of the begging Friars, was in the time of this Pope, which bookes, with a terrible edict the Pope prohibited. This good man affirmed these idle poore and lazie fellowes, which liued by almes, were not in the state of saluation. This Alexander 4. secretly fauoured Richard the sonne of king Iohn of England, A double harted Pope. for money which he had promised, if he would make him Emperour, but publikely hee made shewe to fauour Don Alonso 10. king of Spaine, of whome hee had receiued verie much money.

[Page 88] A double hearted man, is neuer good. In the 1262. yeare, or after others 1261. he died: and Don Alonso the tenth reigned in Castile. Anno 1262.

Ʋrban 4. Vrban. 4. a Frenchman, was Pope, he tooke against Manfred, as his predecessour Alexander the fourth had done. And the better to be enabled for his owne reuenge, he prayed Lewis king of France, to send Charles his brother, Earle of Prouince and Aniou, whom he called king of both Sicils, with a great campe into Italie. Charles in the end, after many warlike conflicts, ouercame and slew Manfred, neere vnto Benauente: and so took he vnder fealty, the kingdoms of Sicilia, with Dukedome of Calabria and Pulla (the pope against all right, as he that faulteth in whatsoeuer he doth, giuing the same vnto him) This manifest roberie was the cause of manie ensuing murders. This Vrban the fourth at the instance of a certain woman called Eua, The feast of Corpus Christi at request of a woman instituted. a Recluse in the land of Leege (familiarly by him knowne before he was Pope) did institute the great feast of the breaden God, called Corpus Christi. This woman Arnoldus Bostius, and Petrus Premostratensis report, Anno 1264. had a reuelation (a diuellish one no doubt) vpon the celebration of the feast of the Sacrament, which shee by her letters signified to the Pope, requesting him by his papall authoritie to cause it to be celebrated: Which thing the pope graunted, as by a letter in answere thereof appeareth. This letter thus beginneth: Ʋrbanus Episcopus, seruus seruorum Dei, dilectae in Christo filiae Euae, salutem, &c. Ʋrban Bishop, the seruant of Gods seruants, to Euah his beloued daughter in Christ, health and Apostolique blessing: We know ô daughter, that with great desire hath thy soule desired the solemne feast of the body of our Lord Iesus Christ to be instituted in the Church of God, and for euer celebrated of all faithfull Christians, &c. The Letter is long, and therefore contenting my selfe to haue put downe the summe, I haue spared here to recite it. Behold heere, my brethren the cause of this solemne feast, with so manie daunces, Castles, Maygames, playes, maydes borne vpon mens shoulders, streetes strowed with boughes and decked with Tapistrie. A day it is of most great superstition and Idolatrie: a day wherein more villanies then vertues are committed. For [Page 89] who, (he or shee) vpon this day, will not see, and be seene; & that beside which passeth, more to be lamented then laughed at. True it is, that Pope Honorius the third laid the foundation, and made the ground-worke of this building. In the 1265. or after some others, Anno 1265. 1264. yeere died Ʋrban: and Don Alonso 10. reigned in Castile.

Clement 4. Clement. 5. a cruell Pope. a Frenchman was like his predecessors, cruell, and a great bloodshedder. He called into Italy against Manfred king of Cicill, Charles Earle of Aniou: Charles vanquished and killed Manfred, whom this vngentle Clement made king of Sicilia, and Ierusalem, Sicilia prayeth to Pope 40000. duckats for tribute. with this condition to pay him yeerely 40000. duckats. This caused infinite numbers of men to be murdered. For Conradino, the sonne and heire of Conrade, king of Sicilia, sought to defend his right: but Charles ouercame and tooke him prisoner, together with Fredericke Duke of Austria neere vnto Naples; and by the counsell of the pope did behead them. For Charles wrote to the Pope what he should doe with Conradino his prisoner? The Pope answered, The life of Charles, the death of Conradino &c. After him, Adrian 5. against this Charles, Naples French. demanded aide of Rodolph the Emperour. The kingdome of Naples, by meanes of this cursed Pope, came to the French, Anno 1270. and the Dukedome of Sueuia tooke end. In the 1270. yeere, A most great vacation. this butcher died. The seat of Sathan was long time, to wit, two yeeres and nine moneths, and two dayes, voide. And Don Alonso 10. then reigned in Castile.

Clement the fourth being dead, Cregorie 10. the Cardinals which were 17. number, to chuse a new pope assembled together; Amongst whom so great discord arose, that in almost three yeeres space, they could not agree: for euery of them pretended to be pope. Philip king of France, and Charles king of Sicill, hearing of this great discord, came to Viterbo where the Cardinals were, and prayed them to dispatch and chuse a chiefe bishop; but so great was the ambition of the Cardinals, that all this trauell and sute of the two kings, were to no purpose: & so they returned without any thing done. When they were in the election, inuocating the holy spirit, bishop Iohn Cardinall Portuensis, seeing the great forwardnesse of the Cardinals, said vnto them: My Lords, let vs vncouer this chamber: for the holy spirit through [Page 90] so great roofes cannot enter vnto vs. When the same Cardinall vnderstood that Gregory was Pope, he cōpiled these two verses:

Papatus munus tulit Archidiaconus vnus:

Quem patrem patrum, fecit discordia fratrum.

To wit, an Archdeacon attained to the Popedom, whom the discord of brothers, made father of fathers. All this reporteth Panuinus an Augustin Frier. Behold here what the Romists thē selues report, of the elections of their Popes: behold here Ambition the holy spirit, which in their election gouerneth. Gregory 10. Anno 1273. thus elected, in the yere 1273. at Lyons in France did celebrate a Councell: where Michael Paleologus Emperour of Constantinople, who approued the doctrin of the Romaine church, his predecessors hauing 12 times done the like, The Grecians 12. times approued, and as often reuoked the popish doctrine. & as many times more reuoked the same, was present. In this councell it was ordeined, that the Pope being dead, the Cardinals shold shut thē selues in the Conclaue. And that moreouer which Panuinus in the note vpon Platina, vpon the life of this Gregory 10. saith. He renued a fresh the warre of the holy land. And in 5 yeres that he poped, Anno 1276. neuer saw Rome. In the 1276. yere he died, and Don Alonso 10. Innocent 5. the first begging friar that was made Pope. reigned in Castile. Innocent 5. a Burgonion, was the first begging friar that was made pope: for which cause, he much fauored his dominicks. And hauing poped 6. moneths & 2. daies, the same yere with his predecessor he died. Adrian 5. Adriā 5. a Genoway was the nephew, or as is thought the son of Innocēt 4. whē he was Pope, he went frō Rome to Viterbo: frō whence he wrote to Rodulph, the Emperour to aide him against Charles king of Sicilia: which Charles, had the former popes against all right made king of Sicil, as in the life of Clement 4. we haue noted: but the Emperor occupied in the wars of Bohemia, could not succor him. He poped but one moneth, & 7 daies & then died. Iohn 22. (or 21 or 20) before he was pope called in latin Petrus Hispanus, Iohn 12. was born at Lisbon, & by professiō a Phisition. Albeit this mā was holden for very learned; yet was he very vnskilfull to gouerne. And as saith Platina wrought more domage thē profit to the popedom. Many things he did, which shew his folly & lightnes. One good property he had, that whē he saw a yong man inclined to study, with benefits & money he would aide him. This mā (foolish as he was) promised by the stars long life to himselfe: & so would [Page 91] tell it to all men. But it farre otherwise happened to him: for a certaine chamber which Valerius calleth a sporting chamber, & Estella calleth it a precious bed chamber, which he had builded for his pleasure, in the pallace of Viterbo, at the end of 4. dayes, fell suddenly to the ground: & the Pope was found betweene the timber & the stones: who (hauing poped 8. moneths, and 8. daies) at 7. Anno 1277. dayes end, in the 1277. yere died.

Six moneths after the death of his predecessor, Nichalas 3. was Nicholas 3. chosen: for the Cardinals could not agree: at the end of which time, The Senator of Rome was president in the Conclaue. Charles king of Sicilia ruling as a Senator in the Conclaue: Nicholas 3. was chosen: who after he was pope began thē to persecute Charles: he tooke frō him the vicaredge of Hetruria: he tooke frō him also the power of Senator, giuē him by Clement 4. he forbad, that no king or prince thenceforth should dare to demand or administer that office, & tooke it to himselfe. But Martin the 4. What one Pope did, another vndid. his successor, did restore it vnto him. For so agree the Popes, that that which one doeth, another vndoeth. This Nicholas with great wars vexed Italy. And the better to effect his purposes, he perswaded Don Pedro king of Arragon, to demand the kingdom of Sicilia: seeing it was his in the right of his wife Constance. This counsell much pleased Don Pedro: which was afterwards the cause of much bloodshed: Anno 1281. In the yere 1381. died Nic.

Martin 4. Martin 4. a Frenchman (Panninus cals him 2.) with great humanity receiued Charles king of Sicilia, and restored him to the dignity of Senator; & that moreouer, which his predecessor had taken frō him. Don Pedro excommunicated. He excōmunicated Don Pedro king of Arragon; who leuied a great armie to inuade Charles in Sicilia: gaue his kingdome for a prey, to the first that could take it: absolued all his vassals from their oth to him made, as their king &c. yet Don Pedro of al this made no reckoning, but passed into Italy, & aided by Paleologus, Emperor of Constantinople wan Sicilia. The Sicilians for their pride & luxuritie, bare great hatred to the French, so that they conspired against Charles & his frenchmen, & toulling the bels, they issued out, & killed all; nor sex nor age regarded; yong & old, men and women, albeit great with child they destroyed. The Sicilians Euensong. These be the Euensongs, which the Sicilians call so famous. After this, Charles with his armie comming to Naples was vanquished, taken, & (as saith Platina) sent into Arragon. [Page 92] This Pope Martin tooke the concubine of his predecessor Nicholas 3. Anno 1215. when Martin had 4. yeares and one moneth poped, in the 1285. yeare he died, of whom (saith Platina) that after his death, he wrought great miracles. Don Alonso 10. then raigned in Castile. Honorius 4. Honorius the fourth following the steps of his predecessor Martin 4. confirmed the excommunication, and interdiction against Don Pedro, which held the kingdome of Sicilia. Anno 1288. In the 1288. yeare, and the second yeare of his popedome, died Honorius. Don Sancho the braue raigned in Castile. When ten moneths and eight dayes of the vacation were expired: Nicholas the fourth was chosen. Nicholas. 4. In this time were great tumults in Rome. So that in the 1292 yeare, Anno 1292. for very griefe and sorrow (say they) he died. When Nicholas was dead, the Cardinals for more quiet election of a new Pope, went from Rome, to Perusio. But notwithstanding so great were the discordes among them: A great vacation of the Popedome. that in two yeares, three moneths, & two dayes, they could not agree together. Don Sancho 5. raigned in Castile. After so great a vacation Celestine 5. by the fauour of Charles king of Naples, Celestine 5. & of Cardinall Latinus was made pope. This pope in his first Consistorie, (as sayth Christianus Masseus) willing to reforme the church for example vnto others, The Pope that shall speake of reformation shall not long liue. began the reformation of the ecclesiastical persons, resident in Rome: for which the church men were so offended with him, that they called him blocke, and foole: among whom was a Cardinall named Benedict, or to speake better Maledict, which after being Pope was called Boniface 8. Boniface 8. He I say, placed a certaine person in a chamber of the pope: A notable historie declaring what religion haue the Popes. which person many nights thorough a trunke, should say these words: Celestine, Celestine, renounce: for the burthen is greater then thou art able to beare: Celestine being a good man, without deceit, and not malicious as Maledict was, supposed it was an Angell, that spake to him by night: and so for discharge of his conscience, began to treat of renouncing: which heard of king Charles, he besought him with great instance, in no wise to renounce. And all the people did the same: but Celestine answered, he would doe that which God willeth. In the end being exhorted by many of the Cardinals, and chiefely by Maledict that succeeded him, hauing first made a decree by consent of all the Cardinals that the pope [Page 93] might renounce after he had 6. monethes bene Pope; he renounced, and so Boniface was made Pope: who when hee was Pope, fearing (as saith Colemucius in his Neapolitaine historie) the holines of Celestine, laid hand on, and tooke Celestine, after he had renounced, and in the way to Yermo, where before he was Pope, he had liued. Celestine thus taken, in the thousand two hundred ninetie fiue yeere died. Anno 1295. Boniface like a subtill and craftie man yeelded (albeit but friuolous) his excuses. Be it as it wilbe (saith Platina) this is notorius; that verie vngratefull and craftie was Boniface; seing by his ambition he deceaued so holie a man, caused him to renounce his Popedome, and going to Yermo, tooke him, and put him into a Castle; where before the time of a yeare, and fiue moneths, after he was made Pope he caused him to die. Of this Celestine (saith Genebrardus) by authoritie of some hiostories, (as Pineda lib. 22. cap. 7. 5. 3. reporteth it) that this holy Pope comaunded, that thenceforth neither Popes nor Cardinals should ride, but on Asses, as rode Iesus Christ, and he him selfe, whiles he was Pope; as writeth Papirus, &c. Don Sancho the braue reigned in Castille.

Boniface 8. Boniface 8. cursed, and proud. of the Spanish race, through his great ambition and deceipt, was pope: as in the life of his predecessor we haue declared. So arrogant he was (saith Platina) that he no man regarded: some of the Cardinals complained of him, to the kings and Christian princes, accusing him of Ambition, that against all right and reason, by deceauing, and causing Celestine to be taken, with that moreouer which before we haue recited, he had made himselfe pope. So greatly this pope hated the Gibilins, The history sheweth, what account the Popes make of their religiō. that vpon a time, being the first wednesdaie in lent, Prochetus, Archbishop of Genoa, kneeling at his feete to take ashes, the pope, in steed of saying, Remember that thou art dust ô man, and to dust thou shalt returne, he said, Remember man that thou art a Gibiline, and with the Gibilins into ashes shalt returne: and in stead of putting ashes vpon his head, he cast them into his eyes: and depriued him of his Archbishoppricke, albeit afterwards againe hee restored him. This Pope excommunicated Philip king of Fraunce, because hee would not suffer him to draw money out of Fraunce, and banned him [Page 94] and his race, vnto the fourth generation. He would not confirme Albertus the Emperour, albeit two or three times he had requested him, except (Philip deposed) hee would make him king of France. And so on a time, as by ouermuch ambition and pride, he was besides himselfe, hee girt vnto him a sword, put a crowne vpon his head, and gloried that hee was Emperour and chiefe Bishoppe: and so denied the confirmation of the Emperour. But of himselfe afterwarde for the hate he bare to the French king, did he offer it. The cause of this hate recounteth Carion. lib. 5. He adunaced the excommunication, to Don Peter king of Arragon: One Pope doth that another Pope vndoeth. euer sought to entertaine discord in Italy: gloried that hee was porter of heauen: and that he might be adiudged of no man: he was the first that appointed the Iubile, promising full pardon and remission of sinnes to such as should visite Rome. The Fraticellians which saide that the Clergie ought to imitate the Apostles, The first Iubile he condemned. He compyled the Sexto of the Decretals, Indulgences. and commaunded them publiquely to be read in all Vniuersities. Of the Decretals read aboue vpon Gregorie the ninth. The Pope cannonizeth and vncānonizeth. He canonized Saint Lewes king of France, and vncanonized Harmon of Ferrara; commaunded him to be vntombed, and after hee had beene buryed thirtie yeeres, to be burned. Of this Hermanus (saith Histor. Pontific. vpon the life of Boniface the eight) that more then twentie yeeres they helde him for holy in Ferrara, and then was he verified to haue beene an heretique, of those which were called Fraticellians. Of this Boniface (saith Cornelius Agrippa, lib. de vanitate scientiarum, cap. 62. This is that Boniface the great, which did three great and wonderfull things. The first that with deceipt and a false Oracle, he perswaded Celestine to renounce the popedome: The second he compyled the Sexto of the Decretals, and affirmed the Pope to be Lorde of all; The third hee instituted the Iubile, and market of Indulgences, and he, the first that stretched them out euen vnto Purgatorie. Thus farre Agrippa. Of the Iubile, afterwardes vppon Nicholas the fift, and Alexander the sixt, Boniface stretched his pardons to purgatorie. and Carion lib. 5. The ende of this beast was thus; some which for feare of him, had hid themselues in the mountaines and woods, holding the wilde beastes, not so cruell as he that [Page 95] was Pope, came to Anagnia, where secure was the Pope in the house of his father, and breaking the gates, they tooke, and caried him to Rome, where fiue and thirtie dayes he remained; after which time, hauing poped eight yeeres, nine monethes, and seuenteene dayes, in the 1304. yeere of very griefe and sorrowe hee died. Anno 1304. Frier Iohn de Pineda, speaking of this Boniface 8. lib. 22. cap. 11. ¶3. sayeth: he added that, which to many others seemed meere noueltie; namely, that he, (as wrote also Papyrus Saonensis) was Lord of all the world; which thing Philip king of France did denie him &c. And a little lower, sayth the same Pineda: Crantzio sayth, that on a solemne day to declare himselfe Lord, as well of the temporaltie as of the spiritualitie: pontifically arrayed as a Pope he shewed him selfe to, and blessed the people; and another day clothed as an Emperour, carying before him a sword naked shewed himselfe, and cryed out, saying, Ecce duo gladij hic, &c. Beholde here two swords &c. wherein he would say; that he was Lord of both swords, ciuill and spirituall. This is that Pope, of whom say the Historians, that he entered like a Foxe, liued like a Lyon, and died like a dogge: Entered like a Foxe, &c. Thus died that Boniface (sayth Platina) that more endeuoured to terrifie Emperours, Kinges, Princes, Nations, and people, then make them religious. He attempted to giue and take away kingdomes, dispatch men and eftsoones call them backe, euen as hee listed himselfe, much thirsting after golde. seeking for it on all sides more then can be spoken. Pandulphus Calenucius, in the fifth booke of his Neapolitane historie, recounteth manie great villanies of this Pope. With Boniface the eight will I conclude, saying that which Frier Iohn de Pineda in his twentie and two booke, chapter 12. ¶1. saith. Let ambitious men (saith hee) note the life and death of Boniface, so openly practised in his popedome: and who coueteth more (saith Frier Iohn de Pineda) let him read Iohannes Vilaneus in the eight booke of his historie.

And notwithstanding he was such a one as manie men worthy of credite, doe paint him out, yet did Clement the fifth for all this celebrate a Councell in Vienna, where were present (as saith Frier Iohn de Pineda) three hundred Bishoppes, [Page 96] with very many other Prelates: and it was there determined, that Pope Baniface had bene most Catholike, a Christian and true Pope and Vicar of God. Wo vnto you, that call good euil, and euill good. Behold here if the Pope and Councel may erre. Don Fernando 4. the sonne of Don Sancho reigned in Castile.

Benedict 11. Benedict. 11. or after others, the 9. a Dominican was very liberall to entertaine Idolatrie. When he was Pope, he cited those that had taken Boniface his predecessour: and for not appearing before him, he excommunicated them for their contempt. Hee absolued of the excommunication the king of France, and receiued into fauour Iohn and Iames Cardinals of Colen, whom Boniface so much abhorred. This good is reported of him, that he would not see his mother poore, but poorly clothed. Anno 1305. In the 1305. yeere, 9 moneths of his popedome not fully complete, he died, and of poyson (as is thought) giuen him in certaine figs sent him by an Abbesse: Poyson. Don Fernando 4. then reigning in Castile.

After great differences, Clement 5. who should be Pope, Clement 5. a Gascon, was chosen being absent. His election being knowne, he departed from Burdeux, where he was Archbishop, and came to Lyons in Fraunce, whither he commanded (and they so did) all the Cardinals to come, In the 1305. yere the Court of Rome passed into France & there remained almost 74. yeers. and so the Court of Rome in the 1305. yeare passed into Fraunce, and there continued almost 74. yeares. At the coronation of this Clement, Philip king of Fraunce, Charles his brother, and Iohn Duke of Brittaine were present: vpon whom, and other twelue also, fell a wall, whereof they all there died. The king also himselfe receiued some part of the euill; and the pope sawe himselfe in so great a straite, that he fell from his horse, and lost a Carbuncle, which he bare in his Miter, or as they call it Reyno, worth 6000. Florences. How could he say with Saint Peter, whose successour (saith he) he is, Gold and siluer haue I none? The pompe of this coronation ended, many Cardinals he made, & all were French men. To Rome he sent three Cardinals, with authority of Senatours which should gouerne the same, and Italy also. He made a decree that to the elected Caesars in Almaine (albeit they were called kings of the Romanes) the pope notwithstanding should giue both authoritie and name: a Brotheller was [Page 97] this Clement, and Patron of whores, and so for his pleasure and delight, setled his Court at Auignon. At Vienna in the 1311. yeare, The Templars dissolued. he celebrated a Councel: in which (for their goods sake, wherewith he inriched those of S. Iohns order of the Rhodes) most cruelly he dissolued the Templars, which were more rich then the French king himselfe. The great maister of the Templars, & one of his companions in the presence of the Cardinals he burned at Paris. The Fraticellians Begardians and Begninians condemned. Against the Fraticellians, Begardians, and Begninians, that denied to adore the bread in the Sacrament, he published a Bull. He excommunicated the Venetians, Florentines and Lucquesians. The feast of the Recluses dreame in the life of Ʋrban 4. before mentioned, which feast is called Corpus Christi, he confirmed. Celestine 5. he cannonized. But why condemned he not Boniface 8. who was a traitor to his Pope & Lord Celestine? Anno 1314. In the 1314. yeare Clement died. In which same yeare, as the Emperor Henry from Lucemberg meant to come into Sicilia, offered and giuen him by the Sicilians themselues, a cursed man called Bernardus de Monte Policiano, a Dominick Friar, Poyson in the Sacrament, wherewith the Emperor dieth who fained of set purpose great seruice to the Emperor, gaue him poyson in the Sacrament. And whē the good Emperor perceiued that he had giuē him poison, he said vnto him: Sir, depart hence: for if the Almaines perceiue what thou hast done thou shalt die an euil death. The cursed Dominick fled to Sena, where like another Iudas, he receiued the money promised for his treason. But his fellow Dominickes could he not deliuer: for in Tuscan, The Dominicans and their monasteries destroyed, and the cause. Lombardie and diuers other partes, many of them were murthered, and they and their monasteries by fire and sword perished. Fryar Iohn de Pineda lib. 22. cap. 24. ¶4. of this Clement speaketh these words; Saint Antoninus Iohannes Villaneus and Papirius say: that hee was very couetous of money and thence it happened, that he suffered Simony in matter of benefices, to goe so openly through his court: meerly ignorant bee they, which say the Pope cannot be a Simonist: seeing we know by deuine law, The Pope a Simonist. that to buy or sell things holy and spirituall, is called sinne, and is that of Simony &c. It is no marueile (being such) though he approued that good peece Boniface 8. A great vacatiō Two yeares, 3 moneths, and 17. dayes the Sea was voyd. In the time of this Pope, Don Alonso 11. reigned in [Page 89] Castile. After many contentions among the 23 Cardinals, Iohn 23, Iohn 23. au heretique & cruel or 22. or 21 was chosen. The Cardinals (as saith Saint Antoninus whom Friar Iohn de Pineda alleageth) disagreeing, they yeelded the court to this Iohns disposing, and whomsoeuer hee should name, was to be holden for Pope, &c. & he named himselfe. And somewhat lower saith Pineda, Iohn 23. elected himselfe. Titus, Liuius saith, that the Romans were offended, because Apius Claudius had chosen himselfe of the Decemuiri, and Lucius Furius Camillus to be Consull, and they were pagans; and to be named Pope he being a Christian, held it no let, &c. Such like vnto him was this Iohn 24. The terrible crueltie of the Pope. that elected himselfe. This Pope depriued Hugh, Bishop of Catura, disgraded, and deliuered him to secular power to be tormented, embowelled, and burned till he were dead. The cause of his great crueltie was this, that the said Bishop (he said) had conspired against the Pope. This Iohn much affected nouelties, of one Bishopricke he made 2, and contrarywise of 2, one. Of an Abotship, he made a bishoprick: and of a bishoprick, he made an Abbotship. Caragoca an Archbishoppricke. Caragoça he made an Archbishoprick; and fiue bishopricks of 11, in the Prouince of Taracona hee gaue it for suffraganes. The knights of the order of Christ in Portugal. The Knights of Christs order (as they call it) to fight against the Moores, he instituted in Portugale: and by consent of Don Alonso king of Portugal, gaue them the goods of the Templars. Those he condemned for heretiques, which said, Christ and his Apostles had nothing proper. He forbad this question in the vniuersities, to be disputed. He condemned one Peter a Franciscan Friar, because he exhorted men to follow Christs pouertie. Note why the Pope cōmaunded men to be burned. For which cause, many were condemned, and burned. This Pope so cruell against such as he called heretiques, erred in the faith, and was an heretike: For hee taught that the soules, The Pope erreth in faith touching the estate of soules departed. seperated from the bodies, saw not God, nor reioyced with him before the day of iudgement. For so (as saith Masseus) deceiued by the visions of one Tundall an Irishman, had his father taught him. By that saying of the Lord to the theefe vpon the Crosse (This day shalt thou be with mee in Paradice Luke 22. The heresie of the Pope confuted. 43.) and by the speech which he vttered concerning Lazarus, whose soule (saith he) was in Abrahams bosome, Luke 16. Luke 24. 46. 22. by that which saith S. Stephen Act. 7. 59. Lord Iesus receiue my spirit, imitating therein, his maister, who [Page 99] being vpon the crosse, said, Father Into thy handes I commend my spirit. And by the saying of S. Paul Phil. 1. 21. To me Christ is gain, whether in life or death. and verse 23. I desire to be dissolued and to be with Christ, and that (he saith) is better for him. Also Eccle. 12. 7. And dust returne to the earth &c. & the spirit returne to God that gaue it. Also Matth. 22, 23. the Lord speaking of Abraham, Isack & Iacob, (who were dead as touching the body) saith, that God is not a God of the dead, but of the liuing. And Luke 16. 9. Make ye friends of the vnrighteous Mammon: that when ye shall haue neede, to wit, when ye shall die. They may receiue you into euerlasting habitation. And 2. Cor. 5. 8. (we loue to be out of the body, and to be with the Lord) is this heresie confuted. Whereupon it followeth that the soules of the faithful which die in the Lord, True happines consisteth in seeing of God, and enioying his presence. see God; and at the parting from their bodies, enioy his presence, in these two thinges, to see God, and enioy his presence, our happinesse consisteth. To, teach and preach this heresie, this Pope sent 2 Friars to Parris the one a Dominican, the other a Franciscan, vnto whom Thomas Vales an English Dominicke opposed himself, for which the Pope cast him into prison: many others likewise opposed themselues. In conclusion, the vniuersitie of Paris ayded by the fauour of their king Phillip the faire, who had withdrawne himselfe, and all his kingdome from the Popes obedience; compelled the Pope (as he did) to recant: & not without sound of trumpet, for feare of loosing his Popedome: as Iohn Gerson in the sermon of Easter, doth witnes. The errors of this Pope which now we will reckon are according to the papists, Pope Iohn 23. disalowed Images, errors; but according to Christian religion perfect truth. He commaunded the Nunnes, called Beguinas, to marry. He could not abide to see pictures, nor Images. He affirmed that Iesus Christ gaue no other rule to his Apostles, then that which he had giuen to all faithfull Chistians. The Apostles (said he) neuer vowed Chastitie; And that vowes make not them perfect, which vowe them; nor put them in the state of perfection. We will now returne to his wonders. Iohn Mandeuell lib. 1. cap. 7. reporteth this Pope to haue written a large Epistle to the Greciās, The Grecians answere to the Pope is well to be noted. saying, That there was but one church, whose head he was, & the vicar of Christ. Whereunto the Grecians in few words answered, thy power ouer thy subiects we verily beleue to be great, thy excaeding pride we cānot suffer thy couetousnesse [Page 100] we cannot satisfie; the deuill be with thee: for the Lord is with vs. In this Laconismo, or breuitie, well declared the Grecians the whole state of the Pope. This Pope Iohn proclamed the Emperour Lodowicke of Bauiera for a Rebell, Sismatique, and heretique. The cause was (as saith Ieronymus Marius) for that the Emperour being elected by the Princes, without othe of subiection to the Pope, as Clement 5. had commanded, tooke vpon him the administration of the Empire. The Emperour to auoyd contention, sent his Embassadours to the Pope, being then at Auignon: requesting at his hands the authority and title of the Emperour. But so farre of was the Pope from graunting this, that he sent home with a mischiefe, and verie euill intreated the Ambassadours; Nothing is giuen by the Pope to the Emperour. peremptorily cyting the Emperour himselfe, personally to appeare in Auignon, and submit himselfe to the decrees of the Church: But the Emperour knowing the tyrannie which the Pope vsurped in the Church, and perceiuing that he had receiued onely of God his Emperiall Maiestie, would not, as a seruant, subiect himselfe, nor come to Auignon. Affecting peace notwithstanding, he eftsoones by Embassadours did gently request him to graunt what he demaunded. The Pope was still obstinate, and for the hate which he bare to the Emperor, excommunicated the Vicounts, whom the Emperour had placed to gouerne Millan. When the Emperour sawe his obstinacie, he came to Rome: where he was very magnifically receiued: and demaunded of the Romanes that which the Pope had denyed him: The Nobles of Rome hearing this, sent their messengers to the Pope, beseeching him to come to Rome, and graunt that which the Emperour desired: which if he denyed to doe, they would doe (said they) according to the law and auncient custome of the Romans: yet for all this was the Pope nothing moued, but rather much more incensed, and cast them from his presence, with many iniuries and threatnings. When the people of Rome saw this, they determined to graunt that which the Emperour demaunded: and so the Senators Stephen and Nicholas, by commaundement of the Clergie & people crowned the Emperour, with his wife the Emperesse. This knowne to Pope Iohn; he made great processe against the Emperour [Page 101] calling him heretique, and saying he had committed high treason: he depriued him of all that he had, excommunicating him a new, with a most cruell excommunication. Thus farre Ieronymus Marius. Diuines and lawyers in those times were not wanting that affirmed Christ and his Apostles to haue had nothing in proper, and that the Emperour in temperall thinges was not subiect to the Pope. The Emperour and Nobles of Rome well perceiuing the villanies of the Pope; and the Romans much stomacking their messengers bad intreatie with the Pope; all with one consent determined that the ancient custome of choosing the Roman Bishop, should bee eftsoones obserued: The ancient custome of Pope choosing renewed. namely, that the Pope being chosen by the people of Rome, should be confirmed by the Emperour. And so declaring Iohn to be an heretique, tyrant, and no pastor, but a perturber of the peace publique of the Church, they chose Petrus Corbarensis, a Minorite, Nicholas 5. Sisme 28. whom they called Nicholas 5. This Pope graunted tenthes to Charles the faire, king of France for the conquest of the holy land; and willing them against the Emperour Lodwicke Bauare. The king was ill thought of, and worse also the Pope, when it was knowne (which was a scandalous theft) that to the halfes they were graunted: as saith Fryar Iohn de Pineda lib 22. cap. 25. ¶6. In this Popes time (saith Carion lib. 5.) was the question handled, if the Emperor ought to depose the Pope, when he shal not doe his dutie in his office, and put another in his place: as did Otho 1. who deposed the Pope after that his cause had bene heard in the Councell. Anno 1335. In this time, and the 1335. yeare, dyed Pope Iohn, beeing 90. yeares old. He left so much treasure, as none of his predecessors had done, to wit, 205000. dragmes of gold: or as saith Friar Iohn de Pineda lib. 22. cap 26. ¶4. a millyon he left in money and 700000 duckets: and in the margin, he saith: some say 25. millions, how shall he say with Saint Peter whose successor he boasteth to be. Siluer & gold haue I none. The Bull of this Popes recantation, The Pope recanted. touching the heresie of the Soules; in the Historie of Petrus Premostratensis appeareth. In the time of this Iohn, Don Alonso 11. reigned in Castille. Don Alonso the sonne of Iames 2. in Aragon, and another Don Alonso in Portugale.

[Page 102] Benedict. Benedict 12. 12. (or 10.) was no better to Lodowick the Emperour then was Iohn 23. his predecessor. He confirmed the excommunication, and that moreouer which Iohn had done. For which cause the Emperor assembled in Almaine all the Electors, Dukes, Earles, Bishops, and learned men. In whose presence he shewed, that the Electors of the Empire, and none others, ought to chuse the king of the Romans; who being so elected (as Emperor) without the Popes confirmation, The Emperor is Emperour without confirmation of the Pope. might exercise, and administer the office of the Emperour. This good Emperour shewed further, that saying of the Pope to be false, that the Imperiall seate being voyde, the Pope was the gouernour of the Empire. He shewed, that this was against the libertie, The County Palatine, and not the Pope gouernour of the Empire. dignitie, law, and Maiestie of the sacred Empire, and that the good and approued custome, which hitherto had beene obserued, was, that the County Palatine of Rhin, in the time of such vacation, should gouerne the Empire, graunt the fees, and (the Clementine notwithstanding) further dispose of the affaires of the Empire. In conclusion, so great was the goodnesse of this Lodowicke, that Benedict receiued him into friendship, and absolued him of the excommunication. Albeit, in very deede, the Pope did this, not so much for the goodnesse of the Emperour, as that he might ayde him against the King of France, whom hee feared: and so by publike edict, One Pope vndoth that another hath done ad [...]ulled and made voyde, all whatsoeuer his predecessors had done against the Emperour, saying: that Iohn had exceeded his dutie in excommunicating of the Emperour, The sister of Petrarca the Popes minion. &c. And that which in his defence the Emperour had done like a good Christian he had done it. In the time of this Pope liued Franciscus Petrarca, who had to sister a beautifull woman: whom this old lecher the Pope, with great summes of money bought, Anno 1342. for his pleasure, of her other brother called Gerrard. For the Popes abhorre to haue lawful wiues, and loue to embrace strumpets. Clement 6. In the 1342. yeare, dyed Benedict 12. Don Alonso 11. reigning in Castile.

Clement 6. (as saith Ieronymus Marius Eusebiocatiuo) was was much giuen to women; very ambitious, desirous of honour, and power, and with a deuillish furie furious. He caused writinges to be fixed vpon the dores of the Churches, wherein, with terrible threates and punishments, menaced [Page 103] the Emperour Lodowicke, if within three dayes he did did not that which he commaunded The Eemperour being a peaceable man, and enemye to blod shed: set his embassadors to the Pope, beseeching him, to pardon and receiue him into his fauour▪ But the Pope answered, that by no meanes he would pardon him, vntill he should confesse all his errors and heresies, depriue himselfe of the Empire, put himselfe, his children, and all that he had into his handes to doe therewithall as he best pleased and had also promised not to take againe these things, without his fauour and good will. To all this that the Pope demanded, for the auoiding of warres and slaughter, which he saw imminent, if he subiected not himselfe, the Emperour yeelded: and so sware to obserue that which the Pope commanded. Whereat the Pope himselfe wondered: and neuer thought the Emperour would so haue done: yet for all this, was not this vnmercifull Clement appeased: The Pope a Tyrant. but frō day to day, became worse: he confirmed all that which Iohn 23. had done against Lodowicke the Emperour: commanded the Princes to choose another Emperour: tooke the Archbishopricke from the Archbishop of Maguncia: and because the Archbishop, seeing the innocencie of the Emperor, wold not be against him, depriued him of the Electorship. With great summes of mony were the rest of the Electors corrupted by Iohn K. of Boheme, to the end they might vow for Charles his son: & so they chose him Emperor. Which election this vnmerciful Clement thē approued. Thus left Lodowike the gouernment of the Empire. But the Pope not herewith contented, The Pope causeth poison to to be giuen to the Emperour. sent one in wine to giue him poison, wherof he died. Hasten ô Spaine to know this cruel beast. Frier Iohn de Pineda lib. 22. cap. 28. ¶2. saith: Leaue we Pope Clement in his Court at Auignon, where Symony hath free passage in the exchange of benefices, &c. This pope to rake together mony, reduced the Iubile from an hundred to fifty yeares: which in his absence, & the 1350. yeare was celebrated at Rome. Boniface 8 did institute the same from 100 to 100 yeares. Iubile from 50 yeares to 50. This Clement 6. authorized the Bishop of Bamberg to absolue all such as had takē part with the Emperor: Anno 1350. but with 3 cōditions. The 1. to swear fealty to him, as to the Vicar of God: the 2. to beleeue that the Emperor had no right in the electing or deposing the Pope: the 3. not to acknowledge any for K. nor Caesar, if he wer not by the [Page 104] Pope confirmed: Euidently shewed this Clement 6. the authoritie hee tooke in heauen, Purgatorie and Hell. For in his Bull of Iubile, speaking of the Pilgrime, that iornying to Rome to obteine the Iubile, should die in the waie: We graunt (saith he) that if being truly confessed, he shall die in the waie, he shall be free, and absolutely absolued from all his sinnes: And moreouer, The Pope cō mandeth the Angels. we commaund the Angels, to place the soule (wholly freed from purgatorie) into Paradice. And in another Bull, he saith: We will not that the paines of hell shall any way touch him. He graunteth to such as take the Cruzado to goe a warfare; that they may drawe 3 or 4 soules, The Pope speaketh blasphemy. of whome they will, out of Purgatorie. The popish Bulles, are very mockeries. Bulla is a Latin word, What thing a Bull is. as much to say as a litle bubble, which the raine maketh in the water; being a vaine thing, and of no continuance. There is also in Latine a prouerbe, which saith, Homo bulla: man is vanitie. The popes purposely (it seemeth) haue put this name in their Indulgences and pardons; whereby, they signifie their bulles, to be mockeries, and vanitie. For such then let vs hold them. Anno 1352. In the 1352. yere Clement 6. being alone in his chamber, sodainly died. Don Alonso 11. then reigned in Castile.

Innocent 6. Innocent 6. a Frenchmen, was very sparing to giue, and very liberall to take, and so gaue he benefices most liberally to such as gaue most for them. He sent his Legate into Italie, Don Gill Carillo of Albornoz a Spanish Cardinall, Don Gill Carillo of Albornoz. and Archbishop of Toledo. A great warrier was this Don Gill, and so more exercised in armes, then in the Bible. In Rome gaue he the crowne Imperiall to Charles, sonne of the king of Boheme: But with this condition, that the Emperor should no longer remain in Rome nor Italie. This Cardinall at his owne charge, buylded a notable Colledge for the poore Spanish Students in Bologna. Thus far Tarapha vpon the life of Don Pedro. Fryar Alonso venero in his Enchiridion of times, saith, that in the 1351. yeare, this Cardinall commanded he should after death, be brought on mens shoulders to the Church of Toledo: and so was he carried, the Pope giuing great Indulgēces to whom so euer would be partner in that traueile. For which cause, all the people by whom he came, went out to receiue him, and one people carried him to another, and the other, vnto another, vntill they came to Toledo. [Page 105] In saying this Don Gill to haue bene in the time of Martin 5. Venero is deceiued. Platina, and Tarapha place him in the time of Innocent 6. In the courts which at this time were held in Perpinan, he commanded, that not at the incarnation, which is the 25. The yeere began at the incarnation. of March: but at the Natiuitie, the yeare should beginne. This custome to begin the yeare at the incarnation, is yet to this day obserued in England. When Innocent heard the difference happened betweene the king Don Pedro, & the Queene his wife; Cardinall William, to make friendship betweene the king and Queene, and the states of Castile which tooke parte with the Queene: but seeing the king obstinate, without ought effecting, he returned, and the Queen for griefe & sorrow afew dayes after died Auignon in the 1362. Anno 136 [...]. yeare, this Pope died in.

Vrban 5. Vrban 5. being absent, and no Cardinall was chosen Pope. Cardinall Don Gill Carillo he sent into Italie for his vicar generall: which office he had executed, in the life of his predecessor Innocent 6. as before we haue said. In the 4. yeare of his Popedome, this Pope with his Cardinals, came from Rome to Auignon. The institution of the Rose sent by the Pope. In the Lent time, he sent a Rose to Iane Queene of Sicilia, & made a decree euery yere to giue this Rose vpon that Sunday in Lent which they call Laetare: & so returned with his court into France. The Archbishop of Colonia maried. In the time of this Vrban was the Archbishop of Colonia (as saith Petrus Premostratensis) maried. D. Illescas vpon the life of this Vrban 5. The heads of S. Peter and Paule lost and found. saith: That when he had forgotten where were the heads of the holy Apostles Peter & Paule: instantly did the Emperour sollicite the pope that they should be sought for. And at last were they found in a chest, in the Sancto Sanctorum of S. Iohn de Lateran, & put in the place where nowe they remaine, &c. See here the assurance which our aduersaries haue of their so great relikes. Anno 137 [...]. Poyson. In the 1371. yeare, & not without suspition of poison, Vrban died. Don Henry 2. bastard son of Don Alonso 11. reigned in Castile.

Gregory 11. Gregorie 11. Nephew or son to Clement 6. being 17 yeers old was made Cardinal. When he was Pope, seeing all Italy to bee mutinous, & almost all fallen frō his obedience: by the counsell of Catalina of Sena (who was afterwards canonized) & of Baldo his master (as saith Ʋolateranus. In the 1376. yere the Pope returneth to Rome.) In the 1376. yere he left France & with 12 galleyes came to Rome. Clement 5. remoued the [Page 106] Court of Rome into Fraunce: where it was holden almost 74 yeares. Others say that Saint Bridget returning from Ierusalem, came to Rome: & wrote to Gregory, saying: that the Lord wold that the Romane Court should returne to Rome. So also saith Masseus. Others (among whom is Crātzio) say, that the Pope reproued a certaine Bishop, because he followed the Court Papall, and was not resident vpon his Bishopricke: to whom answered the Bishop: And thou Pope of Rome, why giuest thou not example to others, by returning to thine owne Bishoprick. And so the Court of Rome, either by the counsell of one of the two women, or both, or by the counsell of a Bishop, at the end of 74. yeares returned to Rome. This Pope did excommunicate the Floren [...]ines, which had bene the heades of the Rebellions: against whome he made great warres, because they nought regarded his excōmunication. Anno. 1378. In the 1378. yere died this Gregory. In whose time Don Henry 2. raigned in Castile.

When Gregorie 11. Vrban 6. a most cruel Pope. was dead, the clergie & people of Rome, that the court of Rome should not eftsoons returne into France, ran to the cardinalls, and praied them to make choice of some Italian; but in no wise of a French man. And as they began to make the election, between the Cardinals (which were 17. 4 Italians, & 13 Frenchmen) arose great contention. The French being many more in number, might easily haue preuailed, but they durst not, for the Romans were in armes, and threatened them, except they chose an Italian. For which cause on Fryday the 9. of April made they a Pope, & called him Vrban 6. And (as saith Platina) before he was published, & not once suspected to be pope, the French Cardinals, began a grudge, saying, that this electiō was vnlawful, and nothing worth: because (the Romans requiring with weapons in their hands, that the Pope should be an Italiā) by fraud & force it was made. And so the Cardinals de parted the Conclaue: some retired to the Castle S. Angello: others, to the mountains, to escape the rage & fury of the people. When Cardinall Ʋrsinus saw the great discord among the Cardinals, he well hoped he should be Pope, and so did hee surely pretend it. Thus farre Platina. Eight of the French Cardinals, fearing the seuerity and cruelty of Vrban, went to Fundo: where for the causes aboue said, and alleaging that the seat was voyd [Page 107] (& yet there were 18 Cardinals) ayded by Iane Queene of Naples, another Pope they elected, Two Popes. whom they called Clement 7. This was the most pernicious Sisme, The 27. Sisme lasted 50 yeeres & longest lasted of any others. For vntill the Councell of Constance began, which was 40 yeares after, & 10 yeres after that it continued: so that it endured 50 yeares. Who listeth to know the deceipts, subtilties, periuries, dissimulations, &c. of those that poped in the time of this Sisme, let him read Theodoricus de Nyem, who as an ey-witnes, wrote the historie of this Sisme: & Bonin Segino in the Florē tine history: & Frier Iohn de Pineda lib. 22. cap. 37. ¶. 3. 4. This Ʋrban (saith Estella) was a man subtil & reuengefull, bearing iniuries in mind (not that which he had done, but that he had receiued) Crantzio saith, that he was fierce, cruel & vntreatable: & so being Pope, he sought not to set peace but wars: & to reuenge himself on the Frēch Cardinals & Queen Iane. For which cause, & to make thē on his part, he absolued the Florentins, of the excōmunication, which Gregorie his predecessor had giuen out against them. A cruel Pope. This Vrban caused 5 Cardinals to be put in 5 sacks, and so cast into the sea, where they were drowned. From this kind of death, but very hardly, escaped Adam an English Cardinall. The cause why the Pope did this, was, for that these Cardinals taking part with Clement 7. had conspired against him. After this, for the better strengthening of his faction, he made in one day 29 Cardinals, three of them (saith Platina) were Romans, & all the rest almost Neapolitans. Pandulphus Colenucius, a most learned Lawyer, addeth in his Latine Neapolitan history another cruelty, much greater then this we haue spoken of. This Vrban (saith he) being in Genoa, cōdemned to death three Cardinals, commanded their heads to be cut off, their bodies to be rosted in a furnace & being rosted, to put thē into sackes, and whēsoeuer he went frō one people to another, he caried them vpō 3 horses: & that it might be known they had bin Cardinals, they placed their red hats vpon the sackes. All this he did, to be feared: & that none shold dare to attempt ought against him. Thus far Colenucius. This Vrban vnable by force and artes, to be reuenged on Queene Iane, sent to intreat Charles, nephew of the king of Hungarie, to come aid him with an host, & he would make him king of Naples. Charles aided with the counsel & people of the king his vncle, came and seazed the kingdome of [Page 108] Naples: tooke Queene Iane, who was retired to Newcastle, a fort in Naples, and so taken, put her to death. The Pope vntil this time was a great friend vnto Charles: but as peace among the wicked doth not long continue, so this great loue of the Pope turned into much more hatred. And why, deeme you, his Diuellishnesse was so much offended? The cause was, for that Charles refused at the Popes request, to make the Nephew (or as some thinke the sonne) of the Pope Prince Campano. Platina, Colenucius, and others recite this historie. When the Pope could not obtaine this, being a man vnciuill, vngentle, and ill beloued, began to threaten. Wherere with the king was so much offended, that the Pope for certaine dayes durst not go abroad. But the Pope a while dissembling this iniurie, for excessiue heate, as he said departed by the Kings consent from Naples to Nocera. The Pope come to Nocera, there fortified himselfe, and made new Cardinals. He made processe against the king, and sent to cite him to appeare before him: whereunto the king answered: that he would come quickly to Nocera, not only with words, but with weapons to iustify his cause. The king came, and with a great campe besieged the citie. The Pope seeing himself so besieged, escaped and went to Genoua, where he acted that, which we haue before spoken of the Cardinals. When Lodowicke king of hungarie, and vncle to Charles, was dead, the Nobles of Hungarie sent for Charles king of Naples, to make him king of Hungarie: Anno 1385. whither Charles went, in the yeare 1385. & by great treason of her that had bene Queen of Hungarie was slaine. When Vrban (as reporteth Colenucius in his Neapolitane historie) heard of the cruell death of Charles, he tooke great pleasure: and when the sword, as yet bloudie, wherewith Charles was slaine, was presented vnto him, he beheld and did contemplate the same with great ioy aud contentment. So did not Iulius Caesar being a pagan, no Christian, nor holy Father, who (saith Plutarch) when one presented to him the head of Pompey his mortall enemie, in detestation of so great an euill, turned away his eyes, and would not beholde it. Note that which the same Plutar. reporteth of Lycurgus, who pardoned him which had put out his eye. These exāples I draw from pagans, for his greater shame who calleth himselfe holy [Page 109] Father, & vicar of Iesus Christ. Vicar of Sathan, I call Vrban; who was a murtherer from the beginning. A cruel hatred. With the death of Charles ended not the malice of Ʋrban: it passed further; for a yeere after the death of Charles, this Pope practised to disinherite Ladislaus & Iohn, sons of Charles, as then but little ones, but those of Gaeta kept thē safely. The pope returned to Rome and not without suspition of poison, Poyson. hauing cruelly poped 11 yeres and eight moneths in the 1390. Anno 1390. yeere, died: whose death (saith Platina) very few lamented, because he was a man rude and vntreatable. Gunnes. In the time of this cruell Pope, was founde the cruell inuention of gunnes in Almaine. Don Iohn 1. bastard son of Don Fernando K. of Portugal, at this time reigned in Portugal. This Don Iohn got the victory of Aliubarota, another Don Iohn 1. being king of Castile. This is that battell against the Castillians which the Portugals so much prize, and glory of. And so vpon a time as Don Charles the Emperor almost threatened the Portugal Embassadour, and said vnto him: Behold Embassador, there are not many riuers to passe from hence, to Portugall: It is true; answered the Embassador: because there are now no more riuers, then were in the time of Aliubarota. The king of Portugall for this answer, rewarded the Embassador. Don Iohn 1. and Don Enrique his son raigned in Castile.

From the election of Clement 7. Clement 7. fully spokē of in the life of his Antipope Vrban 6. the Sisme endured 50. yeres. Almaine, Italie and England fauored Vrban: France, Castile, Aragon, Nauarre and Cathaluna fauored Clement 7. and many there were also that were neuters, and neither fauored Ʋrban, nor Clement. This Clement celebrated a Councel in Paris, In his time, and the 1387. Anno 1387. was the question of the conception yere arose a question betweene the vniuersitie of Paris, and the Dominicks about the conception of the virgin Marie. And afterwardes was much brawling betweene the Dominicans and Franciscans, the question as yet being vndetermined. For the Popes therein haue put them to silence, lest the foolish deuotion and superstition of the ignorant common people should be despised. Anno 1392. In the 1392. yeare Clement died. Very many and terrible Bulles sent these Antipopes into diuerse partes of the world: many famous libels cast they one against the other, where with they did bite, detest, and curse, the one calling [Page 110] the other Antichrist, The Popes titles. Sismatike, Heretike, Tyrant, Theefe, Traitor, wicked, sower of tares, and sonne of Beliall. And verily in this, that the one saith against the other doe they not lie: neuer in their liues spake they more truly: For aswell the sonne of Beliall, as the rest, was both one and other. Many holding this Pope for Antipope, count him not in the Catalogue of the Popes. But certenly he hath wrong: for more canonically was he chosen, then Vrban (if there be any election of the pope canonically made) and was not in his life so great a villaine, nor so cruell as Vrban was. Hereby moreouer great iniurie is done to our countrie of Spaine, and to Fraunce, which held Clement for true Pope, and Vrban for Antipope and Antichrist: as Clement called him. And so Don Iohn. 1. king of Castile; that his kingdome should not be seperate from the communion of the Seat Apostolike caused (as saith Don Rodrigo Bishop of Palencia in his historie, speaking of K. Iohn) the Prelates and men most learned in diuinitie and humanitie, and the estates of his Realme to assemble together: who after they had well examined and debated the businesse, declared, that Clement 7. was to be obeyed. And when Clement was dead, they gaue it to his successor Benedict 13. as hereafter we will declare. Boniface 9. Bonif [...]ce 9. 2 Popes. (not being as thē 30 yeares old, by the parciality & factiō of Vrban 6. who (as saith Crantzio) intreated the Romans not like a bishop, but like a cruel Emperor or tyrant was chosen in Rome. And for that he held them suspected, put many of thē to death) This Pope made a law, that no Priest should inioy his liuing without paying to the pope the first fruits, First fruits. called the Annales, which is one whole yeres value of his liuing. The English only did resist this decree, as Platina, Ʋolateranus, Blundus, Polidorus Ʋirgilius, Pantaleon, &c. do note. Hee caused Ladislaus sonne of Charles to be crowned king of Naples. Vrban 6. (as in his life we haue said) for the hatred which he bare vnto his deceased father, endeuoured to disinherite and vtterly destroy Ladislaus. A great Simmonist was this Boniface: by his Bulles, Indulgences, pardons, and the great Iubile, which in the 1400. yeare he celebrated at Rome, he gathered much money which against al law & right he with his kindred prodigally wasted. In the 1404. yeare he died. And Don Henry 3. reigned in Castile.

[Page 111] Benedict 13. Benedict. 13. or 11. a Spaniard, for the same causes, as was Clement 7. is not reckened among the Popes: but sith our countrey of Spaine and Fraunce held him for Pope, Two Popes. we will not displace him. A Spaniard he was, borne in Cataluna, and called before he was Pope Pedro de Lunae: by 20 Cardinals of Clements faction, he was chosen in Auignon, a man learned he was and before he was Pope, disputed against the authoritie of the Pope: and concluded, that he was not to be feared. For this so true doctrine, he was by the Pope, which then held the seat of Antichrist, as an heretike condemned. Pope he was vntill the Councell of Pisa deposed him. He was afterwards deposed by the Councel of Constance: who albeit by two Councels deposed, yet left he not for all this to be called Pope, Anno 1424. vntill the 1424. yeare, after he had bene Pope 30 yeares and more: he died in his land of Cataluna. At his death he commaunded the Cardinals when he was dead to choose for pope Gill Nunoz, Cannon of Barcelona, Clement 8. 2 Popes. whom they called Clement 8. who at the instance of Don Alonso king of Aragon, created new Cardinals, and did all that the popes were accustomed to do. But when pope Martin 5. elected in the Councell of Constance, ioyned in friendship with the king Don Alonso, Nunoz, after he had 4 yeares poped, by commandement of the king renounced, and was made Bishop of Mallorca, and his Cardinals of themselues forsooke their functions. In the time of this Sisme liued a learned & good man, Theodoricus de Nyem. called Theodoricus of Nyem, bishop of Verda, who (as before we haue sayd) wrote the historie of this Sisme: which historie is now hard to be found, because the papists, for that it manifested the truth, almost cast it out of the world. But in the 1566. yeare was it againe newly printed, to the popes great griefe, in Basilea. Among other things, this Author said & proued, that the pope held no politike right ouer the Emperour: but contrariwise, that the Emperour ought to chasten wicked Popes: & said moreouer, that they which dissemble such enormious abhominations and tyrannies, which the popes commit, are not worthy to be called Emperours. In the time of Benedict 13. Don Henry and Don Iohn 2. reigned in Castile.

Innocent 7. Innocent 7. Two Popes. was chosen in Rome to succeed Boniface 9. whiles he was Cardinall, he reproued the negligence and fearfulnesse [Page 112] of Vrban and Benedict, saying: that they were the cause of the Sismes so long continuance, which to al Christendom wrought so great mischiefe. But when he was pope he changed his opinion, and not only did that which before he had so much reproued, but was also much offended, if any spake to him thereof. In doing what he would, he tyrannized ouer the people of Rome: but his popedome not long endured, and so in the 1407. Anno 1407. yeare he died. Don Iohn 2. then reigning in Castile.

Gregorie 12. Gregorie 12. whom Thodoricus de Nyen alwayes called Errorius, and his followers Errorians, was elected at Rome in place of Innocent 7. 2 Popes. Benedict 13. then liuing in Auignon. With this condition was Gregorie chosen, that were it for the good of the Church, he shold renounce the popedome, which being pope, he cōfirmed before witnesses, & Notaries that wrote the same, so that Benedict 13. would doe the like. But as Benedict would not renounce, no more would Gregorie: albeit both the one & the other, being great dissemblers, and subtill, gaue great hope that they would do it. And so they appointed Sauona whither they should come and agree, yet al was but wind. For this cause in the 1410 yeare was holden a great Councell in Pisa, where manie Cardinals on the one side and the other, 124 Diuines, and almost 300 Lawyers were present. Both the Popes in this Councell were deposed, and Alexander 5. a Cretian in their place elected. The Councell of Pisa deposed both Popes, & elected Alexander a Cretian. This did al Christendome approue (Spaine, Scotland and the Countie of Ameniaco, which claue firmely to Benedict 13. excepted) Gregorie and Benedict nought esteeming the Councell of Pisa, yet held themselues for Popes: but fearing to be caught, Anno 1410. Gregorie went to Arimino, and Benedict to his land of Cataluna. Thus at this time were there three Popes, Benedict 13. made in Auignon, Gregorie 12. made in Rome, and Alexander the Cretian made in the Councell of Pisa. Poets do feigne Cerberus the porter of hell to haue three heads: which fable we see now verified in the Popedome, three Popes. whose porter (which is the Pope) hath three heads, and as touching the kingdome of Antichrist, as well the one as the other was the head. Gregorie cast Nicholas de Luca downe from the pulpit, and for punishment to him, and example to other, put him in prison: because in his preaching, for the good of the Church, he exhorted him [Page 113] him to vnitie. Anno 1415. The fathers in the end, and the 1415. yeare, assembled in the Councell of Constance, wrot vnto him, to come, or at least to send some in his place to the Councell, who seeing their desire was to haue him renounce, forthwith there renounced: but shortly after, for very griefe and sorrowe dyed. Petrus de Luna was alwayes called Benedict 13. against whom Iohn Gerson, a famous diuine, often said in the Councell, whiles Luna liueth, there shall no peace be in the Church; but neither the authoritie of the Councell, nor the threates, nor requests which they vsed, could cause him renounce, and so till he died, (which was aboue thirtie yeares) was Pope, Anno 1424. In the 1424. yeare he dyed.

Alexander 5. Alexander 5. a Cretian was made Pope in the Councell of Pisa, as before we haue said. An Alexander he was in giuing, and so was he accustomed to say merily of himselfe, that he had bene a rich Bishop, a poore Cardinall, and a begging Pope. So haughty was his humour, that being in the Councell of Pisa, Ladislaus king of Naples, of whō we haue made mention in the life of Vrban 6. he depriued of his kingdome. This Pope ordeyned, that all Christians should beleeue (as an article of their faith) that his Saint Frauncis, had the 5 woundes which Christ imprinted vpon him, and commaunded solmnely to celebrate the feast of the woundes of Saint Frauncis. An article of faith, that S. Fraunces bare the fiue wounds Gal. 1. 2. Herein did Alexander shew himselfe to be very Antichrist: seeing he vsurped authoritie to make new articles of faith; which whosoeuer would not beleeue, should for the same be condemned. Saint Paul doth teach vs, that if any, albeit an Angel from heauen, shall preach another Gospell vnto vs, then that which he had preached vnto vs, he should be anathematized, cursed, and excommunicate, such a one then was Pope Alexander. Libr. 3. Ch. 15. This Alexander, which afore time called himselfe Petrus de Candia, being (as reporteth Theodoricus of Nyem) at the point of death, said: that he neuer knew father, nor mother, nor brother, nor any of his kindred, & that when he was yong he liued by begging for Gods sake from dore to dore. He said: that a Franciscan Italian Friar, tooke him from that course of life, and taught him Grammer, afterwardes made him Friar of his orders, and carried him with him into Italic. And that from Italic he went into [Page 114] England, and in Oxeforde studied, and after he had continewed many yeares in this vniuersitie, Lib. 3. cap. 53. he went to Paris, where he was made maister in diuinitie: from thence, he went into Lombardie, where by the meanes of Duke Iohn Caleaço, he was made bishop of Vincentium, and afterwardes Archbishop of Milan, Anno 1411. then Cardinall, and in the end Pope. In the 1411. yeare he died. The cause of his death (as saith Baptista Panecius in his 6. Poyson. sermon) was poyson, which his Phisition Marcillias of Parma, corrupted with money by Cardinal Baltassar Cossa, who sought to be pope as he was, gaue him. D. Iohn 2. thē reigned in Castil.

Iohn 24. Iohn 24. a notable villaine. as Platina calleth him. or 23. or 22. for the causes before mentioned, with the poyson which he caused to be giuen to Alexander his predecessor, was made Pope. Hee better knew how to manage armes, then bookes, and so (as noteth Friar Iohn de Pineda lib. 23. cap. 10. ¶5.) a man he was, notable for matters of the world, but ignorant in spirituall things (a very good beginning) for confirmation hereof he aleageth Leonardus Aretinus, Blundus, Flauius & Pius 2. More by violence, thē free election, A stratagem to be Pope. as the papists themselues do witnes, was he made Pope: For when Alexander was dead, the Cardinals assembled to chuse a Pope in Bologna, he being Legat in Bologna, and hauing like a good captaine many souldiars, very much threatned the Cardinals, except they should chuse a Pope according to his wil. For this cause named they many, saying: wilt thou haue this? wilt thou haue this other? but with none of thē was he pleased. And when they praied him to name whom he would haue Pope. A notable election of the Pope. Giue me (said he) the mantle of S. Peter, and I will put it vpon him that shalbe Pope. And when they had giuen it, he put it vpon himself, & said: I am Pope. This is like that which is reported of Don Fernando, grandfather of Don Charles the Emperor, king of Spaine, maister, for maister, this let it be, & so casting vpon him the habit, made himselfe maister of S. Iames. The like election to this, was that of Pope Iohn 23. as before we haue declared. This deed of the Pope, displeased the Cardinals: Yet thought they it best to dissemble with him, and for that he was so terrible a man, to passe with the election. In this man (saith Platina) was more fiercenes & boldnes, then besemed his profession: all his life almost was soulderlike: such were his customes, [Page 115] that many things, vnlawfull to be spoken of, he thought it lawfull to doe. And such were his abhominations, that Platina shamed to speake them. When he was Pope, he wrote to the Emperor Sigismund that he would crowne him. He began to hold a Councell in Rome, whereunto when the Emperor and diuers nations could not freely come, by reason of the discord, that the Pope had raised in Italy, at the request of almost all nations, the Pope apointed Constance the 1. of Nouember in the 1414. The Councell of Constance. 1414. yeare. In which Councel he himselfe would be present, And albeit, that some did coūsel him, not to go to the Councell, lest he thence returned without his bishoprick, yet went he notwithstanding, carying with him subtil aduocats to defend him, if ought were obiected against him. Thē begā the general Coū cel, by cōsent of pope Iohn, The Emperour is a Deacon. Sigismūd the Emp. & other Christian princes. The night of the natiuitie, the Emp. as a Deacon, sang the Gospel, which began Exijt edictum à Caesare &c. When the Coūcel was set, & licence of free speech to each one giuē, they obiected, and proued against Pope Iohn, in the presence of the Emp. The Pope by the Councell deposed. more then 40. hainous offences, he was then cōstrained, by the Coūcels cōmand, to renounce. The causes were, for that to make himselfe Pope, he had caused poyson to be giuē to Alexander 5. because he was an heretique, Symonist, a liar, an hipocrite, a murtherer, a witch, a gamester, an Adulterer, a Sodomit, &c. Wherfore, Iohn changing his garmēt, fled from Constāce, & went to Friburg: The Popes customes but by cōmand of the Coūcell, after he had 5. The Pope an heretique yeares poped, he was depriued of his Popedome, & euery other office. He was sought for, found, caught, & imprisond in the castle of Hidelberga in Germany: where he was 3 yeares prisoner in great affliction: for that his kepers were Germans, simple & rude, which neither vnderstood Latine, nor yet Italian, & the miserable Pope, neither spake nor vnderstood Duch From this prison, The Counce is aboue the Pope. he afterward escaped. The questiō whether the Pope be aboue the Coūcel, or the Councel aboue the Pope, was in this Coūcel debated. And in the 4. & 5. Sessiōs cōcluded (as Caran [...]a himselfe saith) that a general Councel lawfully assembled, which represēteth the catholike church millitāt, had it authoritie imediatly of Christ, which Councel, euery person of what estate & dignitie soeuer, yea the Pope himselfe, ought to obey in matter cōcerning the faith &c. This decre of the Coūcel of Cōstāce, [Page 116] is confirmed in the 3. Notable saying of Gerson. and 18. Sessions of the Councell of Basile. In the Councell of Constance, was Iohn Gerson. a famous diuine, present; who not onely with wordes, but also with writing approued and extolled this decree, that the Pope was to be subiect to the Councell. This decree, he saith, deserued to be fixed in all Churches, and in all publike places, for a perpetuall remembrance. He saith, that those which brought this tyranny into the Church, that the chiefe Bishop ought not to obey the Councell, and that the Councell neither ought, nor could Iudge the Pope, were pernicious flatterers. As though the Councell receiued all that power and dignity of the chiefe Bishop, and could not be assembled but at the will of the Pope: As though there were no law for the Pope, nor account to be demaunded of that which he did. Such monstrous words (saith he) ought to be far from vs: as those that be contrary to lawes, equitie and reason. He saith: that all authoritie whatsoeuer the Church holdeth, the same holdeth the Councell, and that apleales from the Pope ought and may be made to the Councell. As the whole is greater then part. So the Councell is greater then the Pope. He saith: that they which demaunde, whether the Pope or Church be greater? Doe no lesse then they, that demaunded, whether the whole or parte bee greater? The Councell (saith he) hath authoritie and right, to chuse, Iudge, and depose the chiefe Bishop. All which, with the Councell of Constance, Gerson confirmed. This Councell Iudged the causes of three Popes Gregorie 12. Benedict 13. and Iohn 24. and finding them all there faulty, deposed them and elected Martin 5. Eneas Siluius, afterwardes called Pius 2. was present in the Councell of Basill, and wrote all whatsoeuer was there debated, extolling to the clouds that was there decreed: but afterwards being Pope, he changed his opinion, saying: that the Councell ought to be subiect to the Pope. The vniuersitie of Paris (a few moneths before Luther handled the question of Indulgence) from Leo 10. appealed to the Councel This decree of the Councels of Constance and Basill, did not, nor yet doth please the Popes flatterers, who against their owne consciences make the Pope God in the earth, & absolute Lord of all. Iohn Wickeliffe an Englishman before in England deceased, for freely preaching, the euangelical Doctrin which [Page 117] discouereth hypocrisie and false papisticall doctrine, Historia Bohemia cap. 36. was in this Councell condemned: For the same also were Iohn Hus & Ierome of Prage, who suffered their Martyrdome with great constancie and ioyfulnes, condemned and burned. Pius 2. saith: that Iohn Hus was greater in age & authoritie, but Ierome was greater in learning and eloquence. And a little before, he saith: both suffered death with a constant mind, The Constancie of Iohn Hus and Ierome of Prage. & as if they had bene inuited to some banquet, they prepared themselues to go to the fire. When the fire began, they sung a Psalme, which the flame & rushing in of the fire could hardly hinder. None of the Philosophers with such constancy & fortitude of mind is read to haue suffered death, as these men endured the fire. Eneas Siluius, albeit an enemy, thus speaketh of them. Vnder safe conduct came these two to dispute & maintaine their cause, as they did in the Councell. But neither faith, nor promise regarded, they against all law and reason were condemned and burned. The reason, which the Papists yeeld for this deed doing, is, because no faith is to be kept with heretiques. This faith-breach, was cause of great bloodshed in the great warres which afterwards happened in Bohemia, The Bohemiās Constancie. as Siluius himselfe reporteth. Great praise worthy are the Bohemians, that with great constancy, haue continewed in the good Doctrine, and reformation, which these holy martirs of Iesus Christ taught them. And so much the more is their praise, by how much the more they haue suffered troubles & persecutions for almost 200 yeares: & yet by the mercy of God doe they stil vse this good doctrine, and reformation, which from thence hath crept to Morauia and Polonia the bordering regions. In our time, hath God stretched the same through Germany, & from thēce spread throughout al Europe, and hath further passed the great Ocean sea, and gone to India, all the lets of Antichrist, by meanes of his Inquisitors, notwithstanding: and the more they shall burne, the more will it spread abroad, because (as before we haue said of Tertulian) The bloud of the Martirs, is the seede of the Gospell. Carança, in his Summa Conciliorum noteth 45 errors (as he calleth them) of Iohn Wickelife, Iohn 24. for his villanies depriued of the Popedome, is made Bishop & Cardinall. and 30 of Iohn Hus, who listeth to knowe what Iohn Hus taught, let him read Carion lib. 5. When Iohn 24. had (as we haue said) escaped out of prison, he came to present himselfe [Page 118] to Pope Martin 5. who was chosen in the Coūcel of Constance: to Florence came he, & prostrated himselfe at the feet of Pope Martin & acknowledging him to be Pope, kissed his feet. Martin moued with this humilitie, within few dayes after made him Cardinal, & Bishop of Tuscan, read Friar Iohn de Pineda lib. 23. cap. 20. ¶3. O. what a Cardinal, O what a Bishop, if that be true (as it was) which was obiected and proued against him, in the Councel of Cōstance? But no new thing it is, that the Popes Cardinals, & bishops should be as he was. But a few moneths, after, Iohn in his Cardinalship & of very griefe is supposed, in the 1419. Anno 1419. yeare died, Friar Iohn de Pineda saith: that it was suspcted, they gaue him poyson. And saith that most solemnly was hee buried in the chappel of S. Iohn Baptist. Don Iohn 2. thē reigning in Castil. Martin 5. Martin 5. was made Pope in the Councel of Cōsance: of whose electiō, Sigismund the Emp. much reioyced: & so thā ked the Councel, for chusing such a Bishop. And prostrating himselfe before the Pope, kissed his feete. This pope embraced him as his brother, & gaue him thankes, that by his meanes and trauell the Church was quieted, after so great a Sisme. But for all this friendship, the Pope secretly departed from Constance: as saith Volateranus against the will of the Emp. and so came to Florence: where taking his pleasure, he 2 yeares remained. Before he departed from Constance, the Emp. and other Princes exhorted him, to giue some good order for reformation of the ouermuch libertie & euill customes of the Clergie. Whereunto Martin answered. That this was with time, nature & consideration to be done, and for confirmation of his answere, hypocritically aleaged the saying of S. Ierome, that euery prouince hath it customes & maners, which could not sodainly be abolished, without great trouble and damage. How much better should he haue put his hand to the worke, The Popes will heare no man to speake vnto them of reformation. & begun to reforme himselfe, and his court of Rome? To speake of reformation to the Popes, is to speake or preach death vnto them. And this is the cause, why they cannot brook to heare tel of a Coūcel: because they then know, that each one, tam in capite, quàm in membris: Aswell in the head as in the members, The Councels haue deposed Popes and elected others. wil begin to speake of reformation. They remēber that the Councels haue deposed Popes, and placed others. They remember that in the Councell [Page 119] of Pisa, celebrated in the 1410. yeare, 2 Popes were deposed, and Alexander elected: that in the Councell of Constance, in the 1416. yeare, were 3 deposed, and Martin chosen: And in the Councell of Basil, in the 1432. yeare, Eugenius was deposed and Amadeus chosen. The Popes enemies to the Councels. For this cause would the Popes haue willingly no Councels: And albeit for shame they cannot but graunt that a Councell shalbe, the Pope feareth (as to eate poyson) to be present therein; but sendeth his Legats; which accustomably, as in the last Trident Councel (which buried so many Popes, and none of them appeared in the Councell) was seene. The Popes doe feare (as before we haue said) least the like to them (as to the others Popes) should happen in the Councels. For these causes, made Martin a decree, that no Councel, after that of Constance, before 5 yeares passed should be holden; & after that Coūcel, ten yeares should passe, before another Coū cell were holden. See here the reformation, which the Popes desire. If any Pope, in maners be lesse wicked (for in Doctrine be they al Antichrists) & in his Roman Court wisheth & practiseth some reformation: then doubtlesse ensueth some conspiracy against him, that they giue him a morsel wherewith they dispatch him. An example we haue in Celestine 5. whō his Cardinal that after him was Pope, dispatched: & in Adrian 6. as afterward we wil declare. It is said of this pope Martin, that he dispensed with one to mary his own sister. After 2 yeeres he went frō Florence to Rome. lib. 23. cap. 20. ¶4. The cause of this going was: for that the pages (as saith I. de Pineda) sang in his disgrace a Sonet which began:

El Papa Martino no vale vn quatrino.

Martin the Pope is not worth a rope.

Whē he came to Rome (saith Pineda) his face shewed him to be quite chāged: for before he was pope, he was demed a man gē tle, simple & vnwise, & wāting that gētlenes that was suposed to be in him, was afterwards discouered to be most wise. And a litle lower. So scraping he was & couetous a mony-gatherer that he gaue great cause of slander, chiefly: because what he euilly got, he worse spēt, &c. whē he was come to Rome, he gaue himself to repaire, not the true Church of Iesus Christ, which is his mēbers: but the wals of the citie & Churches: he adnulled the decrees of the Popes, passed in the time of the Sisme: he depriued Dex [Page 120] Alonso king of Arragon, of the kingdom of Naples, & gaue it to Lewes. Anno 1431. And in the 1431. yere died. D. Iohn 2. reigned in Castile.

Eugenius 4. Eugenius 4. a Venetian, after the death of Martin his predecessor was elected in Rome. In so great a straite was seene this Eugenius, that to saue his life (being Pope) be left his owne garments, & in a Friers habit, put himselfe, with his companion in a fishers boate which he found: certaine Romanes which perceiued his flight, cast many stones and arrowes at him. In the end, he scaped and went to Florence: Anno 1432. where some yeeres he abode, and for his better defence, made 16 Cardinals. In the 1432. yeare, The Councell of Basil. was the Eugenius cited by the Councell of Basil. But he knowing that the Councell would be aboue the Pope: and that vpon appearance he should answere the exhibited accusations against him, would not appeare. Eugenius not appearing, was deposed by the Councel: & Amadeus Duke of Sauoy, who had made himself an Hermit, Felix. 5. Two Popes. and now called Felix 5. was elected in his place: yet for all this would not Eugenius leaue to be pope. And so to defeat the Councel of Basil, hee assembled another Councel in Ferrara, & frō thence went to Florence. Don Iohn 2. king of Castile, albeit he had sent his Embassadors, and learned men to the Councel of Basil, yet fauored this Eugenius. Eugenius incited Lewes the Dolphin of France, with an host to go to Basil and breake off the Councell, whereof ensued great mischief. This Eugenius was the cause of the vnfortunate death of Ladislaus king of Hungarie, A miserable example, for such as keepe not their faith albeit to an Infidel. in counselling him to breake his faith & word giuen to the Turke: which counsell this poore yongling but of 22 yeares, tooke: & so set vpon the Turke, when (by reason of the peace betweene them) he least suspected. The Turke seeing this vnfaithfulnes, reinforced himselfe, & returned vpon him. In which battel the king, with Cardinal Caesarinus the Popes Legate was slaine, & his host destroyed. It hath wontedly bene argued, whether faith and promise giuen to an infidell, might lawfully be broken: wherunto I answer that, which Frier Iohn de Pineda, lib. 26. cap. 28. ¶1. to this purpose saith. There is no doubt (saith he) but faith is to be kept aswel to an enemy, albeit he be an Infidel, as to a friend & Christian: the reason which he giueth is this: because the bond to obserue it, issueth from the law of nature, which is indispensable, God hauing bin put for witnes [Page 121] of the truth that each one promiseth to another, &c. So that Eugenius the fourth was wicked indispensing: and Ladislaus was periured against God, notwithstanding the Popes dispensation. Wickedly did the Councel of Constance, which brake faith with Iohn Hus and Ierome of Prage. Much better did the Emperour Don Charles: who being but young, of 21 yeares, sent with safe conduct for Luther, who appeared before the Emperour at Wormes, and publikely gaue an account of his faith; and the Emperor (keeping with him his word) sent him backe, albeit the Spaniards did incite him to kill him. Much better did the Captaine Mondragon in keeping the faith which he had promised to the Prince of Orange, Thomas Rendon. whose prisoner he was. This Eugenius most cruelly burned a Frenchman, called Thomas Rē don, a Carmelit, for saying, that in Rome were committed great abominations: that the Church had need of great reformation: and that when Christs glory was in question, the Popes excommunication ought not to be feared. Antoninus part. 3. tit. 22. cap. 10. maketh mention of this Thomas. And Baptista Mantuanus in the last chapter of his booke de vita beata, giueth him an honorable testimonie, calling him holy and a martyr. This Eugenius (as reporteth Platina) was verie vnconstant in his life. In the beginning of his popedome, guided by euill counsell, he troubled things diuine and humane. This Eugenius celebrated a Councell in Florence, to match with that which was holden at Basil: He compelled in this Florentine Councell, Iosephus the good Patriarke of Constantinople, to translate the bible, after the vulgar latin editiō (which is that which the Roman Church approueth) into Greeke: that this translation might among the Grecians, as the other among the Latines be esteemed. In many things did the Greekes conforme themselues in this Councell with the Latines: but could in no wise be induced to admit of transubstantiation: notwithstanding did the Councell and Pope allow them for faithful; as speaking of Transubstantiation in the Treatise of the Masse, we will hereafter declare. After he had bene Pope almost 16 yeares, Anno 1446. in the 1446. yeare he died. This Eugenius (as is reade in the 16. and 17. Sessions of the Councell of Basil) declared the same Councell to haue bene, and from the beginning to be lawfully assembled, and so adnulled, [Page 122] & reuoked the Buls, geuen out to dissolue it. Don Iohn 2. reigned in Castile. Felix 5. Felix 5. is not accounted of the Papists for Pope: Two Popes. In the Councel of Basil he was chosen, after that Eugenius (who wold not leaue to be Pope) was deposed. The 30. Sisme. The 30. Sisme was this, Anno 1439. & 9 yeres endured: in which time, al Christendom was deuided into 3 parts: some were for Eugenius: others for Felix: & others were Neuters; which neither tooke the one part, nor the other: Such as tooke part with Felix, said the Councell to be aboue the Pope: and those of Eugenius part, denied it, when Eugenius was dead, those of his part, chose Nicholas 5. in whose time and the 1447. Anno 1447. yeere Felix 5. renounced, & so the Sisme ceased. For this renunciation, Nicholas 5. to stop his mouth from further barking made him Cardinall of S. Sabina: and Legate in Almaine and Fraunce. Iulianus Taboecius, in the genealogie of the Dukes of Sauoy, proclaimeth this Amadeus for a Cannonicall Pope, and holy man. Two yeres after he had renounced, and in the 1449. yeere died Felix. Don Iohn 2. reigned in Castile.

Eugenius being dead, Anno 1549. Nicolas 5. was made Pope: who in one selfe same yere, Nicholas 5. was Bishop, Cardinal & Pope. He gaue the Hat to Amadeus, which renounced the popedom. He celebrated the Iubile, in the yeere 1450. Boniface (as in his life we haue said) was the first inuenter of this Iubile frō 100 to 100 yeres. These Iubilees the Popes did willinglie celebrate, for the great profit therof arising, Platina. Of this Iubile it is reported that as the people vpō a time came from Vaticano to the citie, they encountred a Mule of Cardinall Barbo. And when the number was verie great of cōmers & goers, One Mule the cause of 200 mens deaths & more. stumbled vpon the vnhappy Mule, which with the multitude was fallen to the ground, ouer whom fell many more, that it seemed they plaied the play which children vse, called Crescael monton: more sacks on the Mill, and cast one vpon another, so great was the presse, that 200 men were squized & stifled with the waight. And for that this hap befel (as they cal it) on Adrians bridge others fell into the riuer. See here the effect of foolish zeale, without discretiō or true religion. For how many of these had it bin better to haue staied, and wrought in their houses for maintenance of thē, S. P. Q. R. their wiues & children? But S. P. Q. R. Stultus populus quaerit Romam, to wit, foolish people go to Rome, but the wise abide at home. The Turk in the time of this [Page 123] Pope took the most noble city of Constantinople. Constantinople lost. This Pope was much giuen to drink, and edifie, not soules, but wals. Platina recounteth his buildings. He approued that which the Basile an Councell, and Felix the fift had done: and also admitted the Cardinals which Felix had created. Anno 1455. In the 1455. yeare died Nicholas. In which selfe same yeare, or a little before, died Don Iohn 2. king of Castile. In whose time liued Iohn de Mena the Spanish Poet, as appeareth by the beginning of his poesie which he dedicated saying: To the most potent Iohn, &c. Calistus 3.

Calistus 3. a naturall Spaniard of Valencia in Aragon, before he was Pope, called Alonso de Boria, who studied and read the Lecture in Lerida an Vniuersite of Spaine, was a most learned Cannonist. The Preachers of Buls called Carmerants. When he was Pope, all his care he bent to make warre with the Turks. For which cause he sent many Echacueruos or deceiuers (in Spaine so commonly called) to preach his mockeries & pardons: The Pope forbiddeth appellation to the Councell. and incited against the Turke the Armenians & Persians: he caused certaine countreymen to be strangled: for that they mocked at his mockeries and Buls: he commanded that none should appeale from the Pope to the Councell: and more of these things would he haue done, had he longer liued. Ouer much libertie he gaue to his Nephewes, and chiefly to Rodrigo de Boria whom he made his Chancellor, and which afterwards was Alexander 6. Anno 1458. Calistus, for very age in the 1458. yere died. In whose time Don Henry 4. reigned in Castile.

Pius 2. Pius 2. before called Eneas Syluius was a Notary Apostolike in the Councell of Basil: In his Orations and Epistles he spake against the authoritie of Pope Eugenius: but after he was made Pope, he changed his copie. When he was Pope he treated of making warre against the Turke: but nothing did, because he speedily died. He wrote two excellent bookes of that which was debated in the Councell of Basil, which when he was pope he endeuored what he might to hide and obscure: as vnwilling to remember what before he had written: for he pretended (ambitious as he was) to magnify & greatly aduance his authority papall. Estella Veneto speaking of him saith, that they neuer saw him feare either kings, The tyranni [...] of Pope Pius. Captains, or tyrants: he tooke part with D. Fernado bastard son of D. Alonso, whō (dispossessing Iohn the son of king Renato) with force of armes, he made king [Page 124] of Naples. He excommunicated Sigismund Duke of Austria, because he chastised for his robberies his Cardinal Nich. Cusanus. He excommunicated Gregorie of Hamburg a most learned lawyer: He tooke from Dirtherus Enseburgus the Archbishopricke of Maguncia: & put in his place Adulphus de Nassao; because he thought euill (as he said) of the Roman Church. The chiefe causes of the deposing of Dirtherus was; for that he constantly opposed himselfe to the Popes vniust exactions, wherewith they robbed the prouinces, vnder pretence of war against the Turke. This Pius made a young man bishop: because he was nephewe of the duke of Burgonie and brother of the duke of Burbon (as noteth it frier Iohn de Pineda) this election was cause of great mischiefe. He depriued the Archbishop of Beneuente: He cited George, king of Bohemia, vpon paine of loosing his kingdome, to appeare: many bishops deposed he for mony: celebrated a councell in Mantua; where he disabled the lawe Pragmaticall, which was made in France, as a thing pernicious to the Roman seate: gaue himselfe much to build: made Corsiniano, the place where he was borne, a cittie; and after his owne name called it Piencia: imitating therein Alexander, who after his name, Anno 1464. called a Cittie, Alexandria; and Constantine, who called Bizantium Constantinople. In the 1464. yeare he died. Platina and Sabellicus say, that Pius 2. was accustomed to say: that matrimonie with great reason was forbidden to the Priests, Note for this purpose, the following life of Paule 2. but with greater reason it should be restored to them againe: dna that moreouer mentioned in the life of Pope Gregorie 1. done and said by this Pope, touching this matter. Don Henrie 1. reigned in Castile.

Paul 2. before called Petrus Barbus, hearing that his Vncle Gabriel, Paul 2. called Eugenius 4. was Pope, he changed his estate of liuing. For leauing merchandise, which he professed, he applyed himselfe to learning: but he was of hard and dull vnderstanding: and so, neither loued learning nor vertue. To Rome hee went to his Vncle, and so was made Cardinall, and afterwards Pope. Of him saith Platina, that in Pontificall habite, and chiefly the Miter, hee exceeded all the Bishops his predecessours: wherein hee consumed much money, buying where, and for great price hee could Diamondes, Sapphires, [Page 125] Emeralds, Chrysolites, Pearles, and other most precious stones, furnished and adorned, The Pope a Simonist. wherwith, like another Aaron, he went forth to be seene and worshipped. Great diligence hee vsed to gather gold, The red had. and sold benefices also. He commanded that none should beare the red hatte, except he were a Cardinall, In the first yeare of his bishopdome, he presented red cloth to the Cardinals, wherewith they might couer their horses or mules when they rode abroad: Pope against Pope. hee endeuored with armes to entertaine his maiestie Papall. Very wickedly he dealt with all the decrees and acts of his predecessour Pius: exceeding ambitious he was, and (as saith Volateranus) gaue himselfe to pleasure. Estanislaus Reuthenus reporteth: that this Paul 2. reading certaine verses, compiled against him and his bastard daughter, wept, and complained to his friendes of the cruell law of constrained single life, seeing that he (which ought to be not onely Prelate of the Church, but an example of chastitie) sawe his daughter with great shame in the mouthes and eyes of all the citie: who although she was most beautiful, yet he grieued (said he) she should be thought to be a bastard, knowing that by the law, she should haue bene borne in lawfull matrimonie, had not vnhappy forced single life hindered it. So that he purposed (say they to restore mariage to Ecclesiasticall persons: which he could not do, because he died. Against forced single life note that which Paphnucius in the first Nicen Councel, Gregorie 1. & that which we haue said vpon Siricius, Nicholas 1. Gregory 1. Nicholas 1. and Pius 2. This Paule 2. Pius 2. & Paule against forced single life. promised long life vnto himselfe: but hauing supped well to his liking, in the 1471. yeare, vnseene of any, he sodainly died. Anno 1471. D. Illescas Hist. Pontif. of him saith: A most great eater he was of fruits, and chiefly of Melons: and they in the ende killed him: for one night finding in himselfe a strong appetite he lusted to suppe vppon both flesh and fish; and eate infinitely of all, and afterward did eate two whole Melons, with many other thinges of ill disgestion: and a little lower: And halfe an hower after, a chamberlaine entered, and found him fallen to the grounde, and dead, that he neuer spake more. Carion. lib. 5 of his historie saith Paule 2. was openly infamous, and execrable, for his most filthie and vnaturall lust, the report was publique, that he was strangled of the deuill; and his neck broken, [Page 126] in the verie act of his abomination. Notwithstanding that such a one was Paule 2., yet did D. Illescas praise him for most liberall, an almes-giuer, charitable and pitifull to the diseased, a friend of iustice, and verie mercifull. But who so listeth to know what a one he was, let him reade Platina. At him ended Platina his liues of the chiefe Bishops: of whom he receiued notable losses,, and iniuries: he depriued him of his goods and dignities: cast him into prison, and caused him to be tortured: as Abbot Iohn Tritemio reporteth, Platina remained in prison vntill Paule died. Don Henrie 4. reigne din Castile.

Sistus 4. a Genowey, on the day of his coronation was in great perill of his life: for as they carried him in his horslitter to Saint Iohn de Lateran, Sistus 4. there arose great tumult against him among the people, that they hurled stones at him. So liberall he was, that what he had promised to one, he wold promise also to another, and so to many, if many did demand it. He was ouermuch addicted to his kinsfolkes, and chiefly to his Nephew Pedro R [...]irio, a Franciscan Frier whom he made Cardinall, a cursed, filthy and ryotous person. This Seraphicall Minorit (consumed with fleshly delight) at the age of 28 yeares died. Many make mention of this cursed Nephew of the Pope. Iohn Rauisius Textor saith: that when Sistus 4. was chiefe Bishop, Petro Presbitero Cardinall, consumed in two yeares, and that in vanities, three hundred thousand duckets. 300000 duckets euil spent. Iohannes Riuius, Baptista Mantuanus, and Baptista Fulgosus report fearfull monstrousnesse of this beast. For he made no reckoning to walke by his house clothed with cloth of gold: the couerings of his beddes were of cloth of gold, the basens wherein he did his necessaries, were of siluer: that he caused the shooes of his friend Teresa to be couered with precious stones. All this is nothing. Baptista Mantuanus in his Alphonso, lib. 4. bringeth in Pluto, that gaue him the welcome to hell. Sistus this Pope much cōsumed in wars: which to entertain, he inuented & sold new offices. A solemne stewes he builded in Rome, where enormious and wicked sinnes were committed. What Pope, or what incarnate diuell is this? Euery whore in Rome, did paie vnto him, (as nowe also they doe to the Pope) a Iulio, which is euery weeke a ryall, which then came to 20000 duckets. But the rēt (say they) is now increased [Page 127] that it is brought to 40000. 40000 duckets the Pope hath yearely of the Curtisans. duckets of yearely rent. Horrible things of this Sistus & Fryer Peter his Nephew writeth Mantuan. A great warriour also was this Pope, and that vniustly (as Volateranus witnesseth) he made warres against Vitellius Tiphernatus, against the Florentines, Venetians, Colonnists, against Don Fernando king of Sicillia, and Duke of Callabria, and against nations and Princes. He sought to hold at his command kings and Christian Princes, whom hee aduaunced or put downe as himselfe listed. He moued the Swissars to make wars with the Lombards, whom he had excommunicated. He caused the Iubile to be from 25 yeeres to 25 yeeres: The Iubile frō 25 to 25 yeers. which Boniface 8. did institute from a hundred to a hundred yeares. And Clement 6. from 50 to 50. and this by perswasion of his kindred, which gaped for gaine by him. He inuented many offices of Scribes, Solicitors, Breuiaries, and Apostolike Notaries, which he sold for good mony (if that may be called good, which is euilly gotten. He cursed Laurencio de Medices a Florentine, because he hanged Raphael the same Popes Nephew: he grieuously afflicted the Florentines: and was a great defender of the Roman seat. The forenamed Volateranus lib. 5. Geograph. reporteth a fearful impiety of this Sistus 4. committed by his command, at the eleuation of the sacrament: which when we speak of the Masse, The Rosary inuēted by Saint Dominick. Anno 1200. & after wards renewed Anno 1470. we will afterwards declare. Leander Tritenius reporteth, that in the 1470. yeare, one Alanus de Rupa a Dominick, moued with certaine visions, renewed the Rosary (as they cal it) of our Ladie: which (the Gospel of Iesus Christ cast aside) he preached. And that this Rosarie should the more be esteemed, and of the common people adored, Iacobus Esprengerus Prouinciall in Germanie did extoll it to the heauens with false miracles and illusions of the diuell. And finally Sistus 4. approued and confirmed it: of which a book was made, in the beginning whereof it is said: that the blessed Virgin Marie on a time entered into the shut cell of the said Alanus, who taking of her haire, made a little ring, where with she was married to Friar Alanus: that she kissed him, and caused him to handle her teates and dugges: and lastly was so familiar with Alanus, as the wife wontedly is with her husband. Blasphemous dishonesties. At such blasphemous dishonesties, and such dishonest blasphemies who can haue patience. [Page 128] Surely I am ashamed to write them: but it is needefull to discouer their villanies and shame, that Spaine and all the world may hasten to knowe them. And for asmuch as this foolish and superstitious deuotion of praying ouer the Rosarie, is one of the most principall of the papacie: I will here briefely set downe, what the Papists themselues report of it. The Dominican Breuiarie, at Lyons in Fraunce, printed in the 1578. yere, saith, that in the 1200. yeere Saint Dominicke did inuent and preach it: and that when so holy a deuotion was put in obliuion, the glorious Virgin did determine to renew it: and so in the 1460. yere she appeared (Tritenio saith 1470.) to Frie [...] Alanus: and commanded him, that he in her name should publish to all Christians this so needfull maner of praying, promising him to confirme this deuotion with signes and miracles, &c. It saith also: that in the 1466. yeare, the blessed Virgin, the more to inflame the hearts of all men with this deuotion, appeared to the Priot of the Couent of S. Dominicke at Colonia, commanding him to preach it to the people, and tell them that verie many and great mercies wold the Lord shew to all those, that should offer this Psalter deuoutly vnto her, &c. It saith also, that Sistus the fourth did confirme it, granting many indulgences to them that should pray it: the which many other chiefe Bishops did also confirme. It saith: that in the 1572. yeare, Gregorie 13. commanded, that the feast of the Rosarie should be celebrated the first Sunday in October. There is a Spanish booke, printed at Bilboe by Mathew Mares, in the 1583. yeare: which at large recounteth this historie of the Rosarie, or Psalter, or Crowne of our Ladie, fol. 185. it saith, that Pope Clement 4. Iohn 22. and Sistus the fourth graunted 78 yeeres of pardon for euery time that they prayed ouer this Psalter. Innocent the eight graunted also plenarie indulgence, &c. Also Leo the tenth confirming all the pardons graunted by the other Popes, to those that should pray it, &c. granted newly ten yeares, and ten times fortie dayes pardon for euery entire Rosarie, &c. Also Pope Alexander 6. graunted to whomsoeuer should pray this Crowne, full remission: and on the Fridayes doubled: and how oft soeuer on good Friday he should pray it, so many soules out of Purgatorie. Also fol. 187. it saith, Pope Paule 3. at the instance of the [Page 129] most reuerend Cardinall, Don Friar Iohn of Toledo. Archbishop of Saint Iames, If this be not to make a mock of the death of Christ what shalbe. granted to all them that should pray the Rosarie fifty and six thousand yeares, and for euery time plenarie Indulgence. Thus far this booke. And in two words to speak all; our aduersaries neuer cease to count the great vertues of the Rosarie with many miracles confirmed. Behold how much hath the superstition of praying by count, the Paternoster and Aue Maries crept in, whose first Inuenter was Petrus Hermitanus, without the word of God, and without any example, of Saint of the old or new Testament. Behold whether the ignorant papists haue great occasion to esteeme their Rosarie, inuented with false miracles and illusions of the diuell, and renewed by the meanes of Friar Alanus: and what Alanus? The husband of the virgin Mary, preached by Iames the prouincicall, and confirmed by Sistus 4. the holy father of Rome. All these strange wonders, blasphemies, and impieties haue I reckoned, that our aduersaries may be ashamed, seeing there be some that vnderstand them: and so may turne to the Lord, who onely is he that pardoneth sinnes: and graciously this for his sonne Christs sake. In the 1477. yeare, Sistus 4. did institute the Inquisition of Spaine: the first Inquisitors generall was Friar Thomas of Torquemada, Pryor Dominican of Segouia: who so list to know more concerning the Inquisition, let him read the life of Alexander 6. which we wil afterwards recount. Albeit such (as we haue heard) was this Sistus 4. yet doe our aduersaries much esteeme him. And so Felix Pireto when he was Pope, called himselfe Sistus 5. Onuphrius Panuinus, an Augustine Friar and the Popes great parasite, The mother of Sistus dreame. reporteth that the mother of this Sistus 4. being with child of him, she sawe in a dreame, that Saint Frauncis, and Saint Anthony gaue to this her son the habite and cord of their order. The mother for this dreame, called him Frauncis at his Baptisme. Proceeding in his fable he saith: that on a certaine day, as the nurse washt him in a bath, the Infant swounded, and that she carried him almost dead to his mother. And that the mother seeing her sonne in that plight, and remembring her dreame, promised and vowed that her sonne for sixe moneths space should weare the habite of Saint Frauncis; after which time they tooke from him the [Page 130] habite: which taking away the child, beeing now but one yeare old, became estsoones infirmed, and much more greuously then before: But the mother renewed her vowe, and then was he cured, who at the age of nine yeares, was made Friar in a monstearie of Saint Frauncis. Thus farre Panuinus. see here, Papisticall religion founded vpon dreames & false miracles vpon what is the popish religion founded: vppon dreames, illusions of the diuell, false miracles, and lyes. God by his iust iudgement doth blinde them, and leaue them to fall into a reprobate minde: And because they beleeue not the truth, written and manifested vpon men in the olde and new Testament, 2. Thes. 2. 11. meete it is (as saith Saint Paule) that they should beleeue lies. The report, that the Duke of Ferrara against the will and consent of Sistus had made peace with the Ʋenetians, caused the death of Sistus. For so highly was he offended thereat, Anno 1484. that within fiue dayes, & in the 1484. yeare he died. In whose time reigned in Castile & Aragon, Don Fernando and Dona Isabella.

Innocent 8. Innocent 8. most luxurious a Genowey, before called Iohannes Baptista Cibo, when he was Pope, conspired against Don Fernando king of Sicill, taking part with the Nobles, that rebelled against the king: But his enterprise not succeeding, as he supposed, vnable to doe more, he made peace with the king, with this condition: that he should haue his tribute, & the rebels, their pardons: but the king performed neither the one, nor the other. The Pope after this gaue himselfe to pleasure, which accustomably bringeth & draweth with it vanities, delights, pastimes, pompes, rio [...], glutony, whoredoms, & other such vices, & sins. He was of like beautiful & fair body (wherof he much esteemed) as was Paul 2. he was also like vnto Paul 2. in hardnes of vnderstanding; & not giuen to learning. Sixteene sons and daughters of the Pope. Eight sons, & so many other daughters he had without mariage, as by these verses of Marcellus appeareth.

Octorecens pueros genuit, totidem
 
(que) puellas:
Hunc meritò poterit dicere Roma patrem.
Spurcities, gula, auaritia, at
 
(que) ignauia deses,
Hoc octaue iacent, quo tegeris tumulo.

To wit eight sonnes he begot, and so many other daughters: For this cause with reason might Rome call him father. Filthinesse, gluttony, couetuousnesse and negligent slothfulnes, [Page 131] lye (ô Octaue) in this sepulchre. With riches and dignities he shamelesly aduaunced his children. He was the first Pope that without any circumstance, colour, or titles of Nephewes or Neeces, as others had accustomed to doe, dared publikely to doe this. Wicelius notwithstanding, doth commend him for his holy life, learning, and eloquence. He was much inclined to lucre, and when neither his plenary Indulgences, nor his Iubile, nor was against the Turke could suffice to fill his hands; a new inuention he found to draw out money. And this it was, hee had found in a wall (said he) the title of the crosse of Christ Iesus, of Nazareth king of the Iewes, written in three tongues, Hebrewe, The Pope found the title of the crosse & Iron of the speare. Greeke, and Latine: and withall the iron of the speare, which pearced the side of Christ. Friar Iohn de Pineda lib. 26. cap, 3 3. ¶1. saith: that Baiazet sent him the Iron of the launce, &c. that he should not permit Zizimus his brother to moue wars in Turky: This is he which now I will shewe to haue bene called Geme, &c. This Geme flying from his brother Baiazet retyred to Rhodes: afterwardes was he brought to France; then to Pope Innocent 8. and then to Naples, in the time of Pope Alexander 6. &c. Of this Geme will we make mention in the life of Alexander 6. Behold what great thinges can couetousnesse effect, A great drinker he was, and in his time all the offices in Rome men might haue, and had for money. In a certaine place called Polo, he condemned for heretiques. 8 men 6 women, & the Lord of that people, because they said, that none of Peters successors had bene Christs vicar, but those only which had imitated the pouertie of Christ. Anno 1492. In the 1492. yeare died. Innocent Don Fernando, and Done Isabella, then reigning in Spaine. Alexander 6. a naturall Spaniard, borne at Valencia, was so abhominable and shamelesse, that his papistes themselues doe openly speake it. Alexander 6. abhominable▪ Panuinus an Augustine Friar, vpon his life, and not without cause, saith filthie thinges of him, and albeit he said much euill of him: yet left he much vnsaid. He saith then, that Alexander aided by certaine Cardinals, corrupted with blind ambition, and auarice (a good beginning) attained to such great dignitie: who afterwardes perceiuing the great vnfaithfulnesse of this vngratfull Pope, receiued the Chastisement for selling of their suffrages, that their seruice [Page 132] deserued: the chiefe of these Cardinals was Ascanius Esforcia, who sold it for great giftes and promises which Alexander made: and principally, that Alexander promised he should be his Chauncellor: which office very few yeares he enioyed. The rest suffered moreouer great misery, and calamities: some liued in banishment, others were imprisoned, others violently murthered. And that moreouer, which of him writeth the forenamed Panuinus; among other things he saith: Some fathers there were in that election, which prophesied (and were not false Prophets) that a Spaniard was foolishly chosen; who was a man that would smother wickednes, a great dissembler, and one that in the end would be a totall reine to all, &c. The olde Spanish prouerb in these miserable Cardinals is verified. Plaze la traycion, mas no eltraydor. The treason pleaseth, but not the Traytor. Ieronymus Marius, in his Eusebius, speaking of this Pope, saith: who can reckon the foule, & neuer heard of deeds of Alexander 6. Alexander vpō condition to be Pope, gauehimselfe to the deuill. He made a couenant with the deuils. He gaue & deliuered himself wholly vnto them. So that by their meanes and artes he might attaine to the Popedome: which when the diuels had promised, and performed, so holily Alexander ordered his life, that he neuer attempted to doe any thing, but first he consulted thereof with the diuell. Anno 1500. In the 1500. yeare, he graunted the Iubile not to such onely, as should come to Rome; but also to those that would not, or could not come thither, prouided that they gaue a certaine summe of money. Pope Boniface 8. The first Iubile conditional. in the 1300. yeare, graunted the Iubile from 100 yeares to 100 yeares. Pope Clement 6. in the 1350 yeare graunted it from 50 yeares, to 50. yeares. Pope Sistus 4. in the 1475. yeare, graunted the fame from 25 yeares, to 25 yeares. But it benefited him nothing, if he came not personally to Rome. Our Alexander moued with that spirit that made him Pope, did grant it, not to those onely, which should come to Rome: but to those also that abode at home: conditionally to giue money, as before we haue said. The ceremony of the yeare of Iubile. And seeing we now intreat of the Iubile, it shalbe good to recite here the ceremony which is vsed in Rome. Among many other Churches which are in Rome, seuen principall there are, where pardons are obteyned, euery one of these seuen Churches hath one gate or wall at the least fast closed [Page 133] so that none can goe in, nor out thereby, but in the yeare of Iub [...]le. The Pope set in a chaire, borne on mens shoulders, and clothed with red goeth to S. Peters, the principall Church there. And being brought to this shut gate, saith the 9. verse of Psal. 24. Atollite portas principes vestras, '&c. Lift vp your heads ye gates, &c. & (this saying) with a golden hammer, which he holdeth in his hand, he giueth a blow; & at the blow giuing, in a moment, the earth, bricke, & morter which murred the gate, fall wholl [...]y downe, and so the people, which will purchase the Iubile, enter by that gate: for if they enter by another gate, they shall not obteine it. The matter that murreth the gate, is so within vndermined and prepared, that when the Pope striketh, then falleth it downe. And so great is the presse of the people to enter, that ther is no Iubile wherin some or more persons be not stiffled. And such is the superstition of the common people, and foolish and ignorant deuotion: that it leaueth neither small stone, nor morter, nor earth, nor dust of that broken wall. Each one striuing, endeuoreth to take some thing, which they reserue for relikes, & carrie with them to their coūtries. This gate call they, the holy gate. The holy gate. Clement 6. (as in his life we haue said) commanded the Angell of Paradice, to carry into heauen, the soule of the pilgrime, which going to Rome to obteyne the Iubile, should die by the way. What a grement hath this Iubile, instituted by the Pope, The Iubile by God instituted with that Iubile, which Iehoua who is the true Almightie God, in the 25. chap. of Leuiticus, did institute. From 50 yeares, to 50 yeares, did God institute the yeare of Iubile, that therein euery seruant of the Iewish nation, should depart out of bondage, and haue freedome as the rest, and that the gaged possessions should returne to their first owners. So that the yeare of Iubile was a yeare of freedome generally to al the children of Israel. The papistes are very apes, which imitate and follow, either the Iewes or gentiles. But returne we to our Alexander 6. who inuented allwayes possible to gather money: and so made a new Colledge of notaries of writing, which were So in nomber, euery of which offices he sold for 750 duckets. He created 36 Cardinals, or (as saith Panuinus 43) 18 Whereof were Spaniards. And of these 18 three were his alyes, verie neerekinne, and of his name Boria. Much [Page 134] inclined he was to building: Comedies, and enterludes, he heard with great pleasures: neuer in Rome had sword players, fencers, and baudes more libertie then in his time; and neuer the people of Rome had lesse freedome: A great multitude of promoters were in his time, and for the least matter, or word, the punishment was death. All this the diuellish father permitted, for the foolish loue, that he bare to his children. For he imitating his predecessor Innocent, put all his felicitie in aduancing, and without all shame enriching his bastards: The least of his sonnes he made prince in Sicilia the second, called Caesar, he made Cardinall, the greatest of all made he Duke of Gaudia. This Duke (as saith Panuinus) after both brothers had supped that night together, in the house of their mother Zanochia, Caesar his owne brother murthered, and cast him into Tyber. All this the Pope his father vnderstood and knew; yet dissembled the same: For this Caesar, which was the worst of all, did the Pope his father loue more then all: for through ambition and auarice he slew him. The brother beeing dead, Caesar esteemed not the hat, but gaue himselfe wholly, to milytary excercises: and carrying with him great treasure, he went into France, where he married with a neere kinswoman of the King, and was made Duke of Valence. This Caesar, by meanes of the king of France, and the Pope his father, came to doe what he would in Italie. So much did king Lewes 12. in regard of his bond to the Pope, for the sonne of the Pope: who had dispensed with him to forsake his lawfull wife, sister of Charles his predecessor, and to marry with the Duches of Brittaine, Charles his widdow: as Pineda in his 26. booke 38 chap. ¶1. and 2, declareth. Who lists to know the abhominations, and villanies that this Popes sonne committed, let him reade Panuinus. When Alexander 6. was dead: Caesar his sonne fell from the Maiestie and power wherein he had liued. For by commaundement of the king Don Fernando, was he taken and caried into Spaine: where he remained prisoner 2 yeares in the Castile of medina, from which prison he escaped & fled to the king of Nauare: whom in some wars he serued, whereof an harguebush (as saith Carion) he died: or as saith Pineda lib. 27. cap. 4. ¶4 a young gentlemen of the Garceses of Agreda, with a [Page 135] flew him in Nauare. The daughter of this Alexander 6. called Lucrceia (whom like a wicked irreligious man he carnally knewe) was 3 times married, the first with Iohn Efforcia Duke of Epidauro, the 2 hauing forsaken the Duke her first husband, with Don Lewes of Aragon, bastard sonne of king Don Alonso: the second husband being dead, the third time she married with Don Alonso Duke of Ferrara. At whose nuptialls (as declareth Panuinus) the father made great mirth and feasting. Note here the small shame of Pope Alexauder. By an Epitaph made Iohannes Iouianus Pontanus, how holy and chast was the single life of this Pope, and what was his religion manifestly appeareth. Then speaking of Lucretia, he saith.

Hic iacet in tumulo Lucretia nomine, sedre,

Thais, Alexandri filia, sponsa, nurus.

As much to say, as here in this tombe lieth in name, Lucretia; but in deede, Thais, the daughter, Spouse, and nourse of Alexander. Zanazaro, a famous man of that time, and excellent port, of Alexander saith.

Policitus caelum, Romanus, & astra, Sacerdos,

Per scelera, & caedes adstyga pandit iter.

The Roman Bishop, who heauens and stars did promise, by his villanies, and murders is gone the way to hel, the fame also.

Ergo te semper cupiet, Lucretia sextus?

O Fatum diri numinis: hic pater est.

How then, Lucrrtia, will sextus euer desire thee? Gvnluckie fate: he is thy father: Of Alexander 6. they say, that he sould the crosses, The Symony and sacriledge of Alexander. the Alter, & Christ himselfe. All this he had bought before, and therefore might sell the same: So Alexander committed Simonte in buying it, and sacriledge in selling it. This Alexander is he, that caused Geme, or as others cal him Zazimo brother of the great Turke Baiazet, whom he held prisoner in Rome, to be poysoned: and this did Alexander for 200000 duckets which the great Turke sent him: what good example was this to worke the Turkes conuersion? Of this Geme began we to speake in the life of Innocent 8. & here with him will we make an end. Charles 8. K. of Frāce made war with Pope Alex. in Rome, the pope seing himself vnable to resist the Frenchman made peace with him: amōg other acords this was one, that the [Page 136] Pope should deliuer ouer to the king, Geme the Turkes brother. This put the Pope into great pēsiuenes: because he should loose 40000. duckets, which the Turke yearely gaue him: that he should not let Geme goe. The Turke in the end promised 200000 Duckets, to cause Geme to die, as with poyson hee performed. In Naples Geme died, to the great griefe of the king, as saith Guiciardine, & others, or after Iouius, in Goeta: but all agree that he was poysoned, with yoyson which Alexander caused to be giuen him. This is he, that to mainetaine his tyranny, called the great Turke aforenamed, against the king of France: The Pope calleth the Turke against the French king. wherein he gaue example to Frauncis, of Fraunce, to call afterwardes the Turke, against our king Don Charles the Emperour. This is he, which commaunded both the handes and tongue, of Antonius Mancinellus, a most learned man to be cut off for an elegāt oratiō, which he made against his abhominable customes, most filthie life, and not heard of villanies: But God, who is iust, gaue him his hire: And thus it was; that being at a banket, which he made to certaine Cardinals, and Senatos of Rome, of purpose to poyson them, with the selfe same poyson that he poysoned Geme the Turkes brother withall, the seruitors ill aduised, mistaking one flaggon for another vnwillingly gaue drinke to the Pope of that flaggon wherein was the poyson, Poyson. and so (after he had 11 yeares Poped) he and some of the seruants, Anno 1503. and Cardinals, in the 1503. yeare died. Anno 1499. In the time of this Pope, and the 1499. yeare, Ieronymus Sauanarola a Dominican, Sauanarola his life & doctrine. that excellent preacher, a man admirable in life, and doctrin, with other his companions, was burned in Florence. He maintained the communion in both kindes, condemned Indulgences: sharply reproued the wicked life, and great carlesenesse of the Pope, Cardinals, and moreouer of all the Clergie, in their office: denyed the Popes supremacie, taught, that the keyes were not giuen to Peter onely: but to the whole: Church. He said: that the Pope followed neither the life, nor doctrin of Christ, seeing he attributed more to his indulgence & trifling traditions then to the merit of Christ. He affirmed that the Popes excommunications were not to be feared: & foretold some things which were to happen, namely the destruction of Florencr, & Rome, & [Page 137] the restoring of the Church: which in our time haue come to passe. For this cause, the Count Franciscus Picus Mirandula, called him an holy Prophet: and defended him by writing against the Pope. Marcillius in a certaine Epistle, and Philippus Comineus in his French Historie say, that he had a propheticall spirit, and many other learned men defended his Innocencie. D. Illescas, in the life of Alexander 6. speaking of Sauanarola, saith these wordes: Many opinions there were, and yet wantes there not some which iudge of the iustification of this fact. This onely resteth, to referre the same to the Iudgement of God: who knoweth the secret of all things. I heard the most learned father and maister, Friar Mancius of the order of Saint Dominicke say, that he heard it affirmed of a faithfull witnesse and familiar of Bishop Remolinus (which afterwardes was Cardinall) that it repented the Bishop all his life time to haue pronounced this sentence. And that for satisfaction thereof before God, he fasted three daies in the weeke. And verily, who so readeth some spirituall things, which he left vs in writing would not deeme them to proceede from an hypocriticall, but a true religious man: Hitherto Illescas. In the time of this Alexander Don Fernando and Dona Isabella reigned in Spaine. Sixe notable things happened to Spaine about the yeare 1492. In whose time, about the yeare of the Lord 1492. somwhat more or lesse, sixe notable things hapned in Spaine. The 1. the Pope was a Spaniar dthe 2. Grananda was won. The 3. the discouerie of the Indies. The 4. The inquisitiō of Spaine. The 5. the holy brotherhood. And the 6. 1. the disease called Bubo. Abhominable (as we haue seene) was the Spanish Pope Alexander) neuer good, A Spanish and abhominable Pope. but great mischiefe did he to Spaine, or any land of the world. The taking of Granada wrought great good vnto Spaine in freeing it from continuall wars, & slaughters betweene the Christians & the Moores, and in banishing out of all Spaine, the false sect of Mahomet. The discouerie of the Indies that (being well considered) hath done more hurt then good, The taking of Granado. to the soules of the Spaniards, 2 that went thither. Casaos the bishop (who was an eie witnes, & a natural Spaniards) wrote a booke of the cruelties of the Spaniards towards the poore Indians, would God those which went thither, had had more zeale to teach, 3 & augment the holy catholike faith, The discouerie of the Indies conteyned in holy scripture, then to enrich thē [Page 138] selues, and for the enriching of themselues, to murther and on all sides robbe (as they say) that simple people, which had reasonable soules, aswell as we; and for whom Christ also dyed. The Indians (as Augustine de çarate complayning, reporteth in his Historie of Peru; said that the Spaniardes tooke from them their Idols, and gaue them the Idols or Images of Spaine, crosses, the Virgin Marie &c. to worship: They said: that the Spaniardes had taken from them their many wiues, telling them that the lawe of Iesus Christ permitted but one onely wife, and tooke them for themselues. Had they taught them to worship God in spirit and truth, as he saith that he will be worshiped: Iohn 4. 23. no mention at all had beene made, of Idols or Images: seeing that God, in the second commaundement of his holy law forbideth them. And chiefly the Indians being so addicted to Idolatrie. If the law of Christ permit but one only wife, Gen. 2. 24. according to the first institution of mariage, wherefore kept our Spaniardes many whores and concubines? What manner of Doctrine was this? If the blind leade the blind, both fall into the ditch. The which to our Spaniards and their Indians hath hapned. 4 God send them better teachers. Of good zeale and intention, The Inquisitiō. was the Inquisition ordeyned; and after some, it was ordeyned before the warres of Granada, by the same Don Fernando, whiles Sistus Poped. But be it as it was. [...] In the time of Alexander the fixt, and after the wiuing of Granada, was it trulie executed. Then commanded king Don Fernando, that all the Iewes should be Baptised which would liue in Spaine: or otherwise depart: and so (as saith Sabellicus) departed a hundred and twentie thousand. The Inquisition then was instituted, to teach the Christian religion, to Iewes, and Moores which were turned Christians, and yet secretly returned to their olde customes. But hauing now almost ceased, with the Iewes and Moores, from day to day, hath it done more and more tiranny against the faithfull, The manner of the Inquisitors teaching sheweth the spirit that moueth them. Catholique and true Christians, who detesting Popish Idolatrie, and vaine supersticions, confesse that only God, the Father, Sonne, and holy Ghost is in spirit and trueth to be worshipped. Their manner or teaching them, whome they suppose to erre, is iniuries, disgraces, tortures, [Page 139] whippinges, and euill life, Sanbenitos galleies, perpetuall imprisonmentes, and in the end Fier, wherewith they burne those, whom God, by his mercie, maketh constant in the confession of his sonne Christ Iesus. Who so listeth to see the craftes, deceites, stratagemes, and cruelties, which the Lord Inquisitors, or to speake better Inquinators of the faith vse, with the poore sheepe of Iesus Christ, appointed to the slaughter, or furnace, let him reade the booke intituled Inquisitio Hispanica, translated into French, English, and Flemish. In this booke it is liuely depainted, and with many notable exampeles confirmed. This is to be noted, that how many soeuer entred into the Inquisition (for what cause soeuer) all came out with confusion, and losse of goods, and many, of their liues, and none at all instructed. Such is the intreatie wherewith the Fathers of the faith doth intreat them. They haue not leysure to teach them, but to robbe and kill them. Would God, that according to the lawdable custome of Spaine, in other Audienecs, Iudges of residence should be sent, men learned and voyd of passion, which might examine the Inquisitors, and those that be, and haue bene prisoners in the Inquisition: O what would then bee discouered? Aragon as it were by force, receiued afterwardes the Inquisition: and so they killed the first Inquisitors. In the 1546. yeare, Don Pedro of Toledo attempted to place it in Naples, but could neuer effect it, (as Doctor Illescas vppon Paul 3. reporteth. For the Neapolitanes, did vehemently withstand it. Thinges standing in these termes, Pope Paule before certified of what passed in Naples, dispatched forth a writ apostolique, whereby he declared, that the knowledge of causes, touching the offence, of heresie apperteyned to the ecclesiasticall Court and Iurisdiction apostolique, commaunding the viceroy, and all whomsoeuer secular Iudges, to surcease in them, and not entermedle to proceede against any heresie, by way of Inquisition, nor any other manner: reseruing to himselfe the determination of such causes, as of a thinge concerning the Ecclesiasticall Iurisdiction. Thus farre Doctour Illescas. Some yeares after, one Sayavedra Cordoves, perswaded the king of Portugale that he was [Page 141] sent a Nuncio from Paul 3. vnto him. And so in the 1545. yeare, thus brought in the Inquisition into Portugale. There went out of Portugale 30000. Iewes. Time brought it to light, that the Pope had not sent him, and so was he condemned to the gallies. Another pleasant conceate haue I heard of this Nuncio, an excellent writer he was, and well knewe to counterfeite what handsoeuer. This Nuncio, remayning in the gallies, came a poore woman to beseech the Generall of the gallies, to ayde her with some almes, for the mariage of her poore daughter. The General made answere; that very willingly would he helpe her: but present want of money, was the cause he could not. The poore woman with this answere departed weeping; of whom, when the Nuncio saw her weepe, hee demaunded the cause of her weeping: She told him, that which she had passed with the Generall. Then did he comfort her, saying: that he would effect what she desired. And taking inke and paper, he wrote these words: Steward, vpon sight of these presents, giue so many thousand marmades (the number I remember not) to her that shall giue you this scedule, which scedule the Nuncio subcribed, as if the Generall himselfe had done it. The poore woman departed with her scedule to the Stewarde. The steward answered: that he wondered his Lord would in such a time send that scedule. But sith such was his pleasure, he would giue her that which he commaunded him to giue her: and so gaue it indeede. When the day came that the Generall tooke account of the steward, the steward presented the said scedule vnto him: which he read againe, and said to the steward. True it is, that such a poore woman came to me to aske an almes: but I answered her, that I could not helpe her for the present. And beholding the subscription said: this is my hand, but I wrote it not. Wherefore he made inquirie in the gally who had written it: and it was proued to be the Nuncio. For which cause the generall would haue caused his hand to be cut off: but at request of many, his hand cutting was spared and he put to the oares. For by reason of his wealth, he rowed not-before. D. Illescas in the life of Clement 6. saith: that he saw him in the gally rowing. One of the chiefe causes of the low countries reuolt: wherein so many [Page 141] thousands of Spaniards and other nations haue died, and so many millions of crownes haue bene wasted, y aun el rabo (como dizen) estápor desollar: 4 & yet the taile (as the say) is to be fleyed (for to begin anew is each day needfull) was, The Inquisitiō is the cause of the reuolt of the low countries. that the Duke d' Oliua sought to bring in the inqusition. You see here the profit which the Inquisition hath brought to Spain. This saie I not, as though I would that there were neither king, nor ruler, but that each one might doe, and beleeue what he listed. Good lawes be necessarie in euery cōmon wealth, for this cause committed God the sword to the Magistrate, 1. Pet. 2. 14. for the chastisement of the wicked and praise of the good; as saith the Apostle Saint Peter. Let them then that doe euill be punished; but not tyrannically. All lawes permit the delinquent to know who is his aduersarie, and the witnesses that depose, and who they be, that he may except against them, if they be infamous, or his enemies, &c. In this Inquisitorie Audience, the Lo. Treasurer, who it may be neuer knewe nor saw the delinquent, is made partie, the witnesses, howe infamous, what villaines soeuer, or great enemies they be, are neuer named, and so cannot be excepted against. The which is contrary to all diuine and humane Iustice. If the witnesses haue witnessed against one, three or foure things, the Inquisitors doe charge him, as though the witnesses had spoken of ten or twelue things, much more horrible then the witnesses haue deposed. And so maie the Inquisitors doe what they list, knowing that there is no residēt Iudge, which is to take account of that they haue done. Against this tyrannie doe we speake. Maie it please the diuine Maiestie, which hath geuen to the king the sword, authoritie, and commaund ouer all whatsoeuer that liue in his kingdomes, be they secular (as they terme them) or ecclesiasticall; to put into the kinges heart willingnes to be informed of the wronges and grieuances which the Inquisition doth, and to geue (as is his dutie) remedie for the same, which one day I hope the Lord will performe, & reuenge the blood of the iust, which the Inquisition vniustly hath spilled. The blood of the Iust, Apoc. 6 9. is as the blood of Abell, crying for vengeance. How long (say the dead) for the word of God &c. 5 Lord holy and true, The Brotherhood. wilt thou not iudge & auenge our blood. &c. The brotherhood hath done, and doth great good to Spaine: for it [Page 142] clenseth the waies, and wast places of the eues, and robbers and so men may walke, and sit safely, vnder their figge trees, and at the foote of their vine. The 3 holy sisters of Spaine. A common prouerbe it is, that in Spaine are three holy sisters: the holy Inquisition, the holy Crosse, and the holy brotherhood: frō the one, which is the Inpuisitiō, they pray God to deliuer them: from the other, will they keepe themselues. The tyrrany of the Inquisition, in this saying is noted: 6 God of his great loue deliuer vs from it. The Bubos a disease called the French pockes. The Bubos (a disease vntill then vnknowne in Spaine) they brought with them, which returned from the Indies; wherewith God did punish them, for taking the wiues that were not theirs. This filthie and contagious disease, hath spread it selfe so greatly throughout all Europe, that they make now almost no reckening thereof. And he is not holden for a gentleman which hath not had two or three times the bubos (as they call them) Other nations call them, the French euill. The Frenchmen call them the disease of Naples. A disease it is, wherewith God punisheth such as liue in that filthie single life, dispising mariage, which God in Paradice, Iohn 2. 11. & the state of innocencie ordeined; and Iesus Christ with his first miracle (as saith Saint Iohn) at a mariage in Cana of Galile confirmed: albeit the popish votaries call it filthie, &c. Returne we to Alexander 6. Of him saith the Enchiridion of times, that many thinges in his time did he license, which neither for his person, his estate, nor for Rome (being that it ought to be) were lawfull and honest. Machauell lib. de Principe, cap. 18. of him saith: Nought else but deceiue men did euer Alexander the sixt, nor euer did hee thinke vppon other thinges: and found meanes suficient to effect it: and neuer had man more efficacie in striuing to affirme, and with greater oathes would promise a thing, and lesse performe it, notwithstanding his deceit did alwayes prosper with him, &c. Guicciardine, a graue author and of much credit (as faith Doctor Illescas) in the life of Alexander 6. ¶2. lib. 2. of his Historie giueth this notable testimonie of him. The most vile nature (saith he) of the bishop made what wickednesse soeuer in him credible. Who listeth to know further of this abhominable Alexander 6. great shame of our countrie of Spaine, Anno 1503. let him read Paulus Iouius. In the 1503. yeare, [Page 143] Alexander with poyson, as before we haue said, died. Don Fernando and Dona Isabella, then reigning in Spaine.

Pius 3. Pius 3. of Sena, nephewe of Pius 2. was thus chosen: when Alexander was dead, Caesar his sonne which murdered his brother, &c. aduanced with al the treasure, and iewels of the Pope, and with twelue thousand men, garded the Vaticano, a place where the Cardinals vse to assemble for a new election. And this he did, that the Cardinals should make Pope, whom he best pleased. But to another place they went, called Minerua, which when Caesar vnderstood, he sent thither his people, and beset thē about. Then ran the report through Rome that the Cardinals were prisoners, and that there was nothing but death to be expected throughout all Rome. So great was the feare, that it only seemed Haniball was eftsonnes to enter Rome. Caesar in the end, at the request of the Romans, and the Embassadours of Spaine and Fraunce. And for that his purpose he saw would not preuaile, with all his people departed from Rome. And so the Cardinals went to their Conclaue; where after long contention, they elected Pius 3. who being Pope, he presently conspired against the French, which occupied a great part of Italy: But he proceeded not further, for hauing Poped but 27. dayes, in the 1503. Anno 1503. he died.

Iulius 2. Iulius 2. a warriar. a Genowey, nephew of Sistus 4. by his great and subtill wit, obteined great dignties, and in the end, to be Pope. A man he was naturally inclined to warres: which inclination, albeit he were Pope, yet mortified he not; but holding rather absolute power (as the Popes faine to haue) put the same in execution. He had great warres with the Venetians, the king of France, the Duke of Ferrara, the Bentiuolians and other Princes. This Iulius, in the space of 7. yeares, that he warred with his excommunications, and armes, he tooke many things from Christian Princes. In which seuen yeares, through the intollerable tirany of the Pope, 200000. men slaine by occasion of Iulius 2. ther died by the sword aboue 200000 men. And yet nothing at all he grieued, imitating therein, the cruell Nero, who hauing caused Rome to be fired, reioyced to see it burne, as saith the Spanish song.

Mira Nero de Tarpeya,
A Roma como se ardia:


[Page 144] Gritos dan ninos y vieios,
Y el de nada se dolia.
Tarpeyan 
Nero did behold
Rome Citie how it burned:
Yeeld shrikes and cries did young and old,
His heart yet nothing turned.

This Iulius was the cause of that so cruell and bloudy battell of Rauenna, betweene the Spaniards and Frenchmen: wherein both the conquerors and the conquered remained loosers. He seeing himselfe vnable to vanquish the French king by armes, attempted another way, and so excommunicated him, and also with him the king of Nauarre, which tooke part with France, he gaue their kingdomes for a pray, to such as could get them. By vertue of this excommunication, Don Fernando the king that wanne Granada, entered into Nauarre, and in the 1512. yeare, Anno 1512. by force of armes tooke it. Guicciardine in his 11. booke of his historie, Nauarre taken. speaking of this taking of Nauarre, saith these words: The king of Nauarre being vnprepared and hopeles of power to make resistance, fled to Bierna on the other side of the Piren mountaines: The kingdome of Nauarre being abandoned (except certaine forts, kept for the fled king) without any cost or difficulty, and this, more through the reputation and neerenes of the English, then his owne force, came into the power of the king of Aragon, who vnable with other title to auouch his lawfull possession, alleaged the occupation thereof to be rightfully for the seate Apostolique. The noble Acts of king D. Fernando, be summed vp in this Sonnet.

Iunté Aragon con Castilla,
Gané à Nauarray Granada,
Puse in Napoles mi silla,
Conquiste desde Sevilla
Otro mundo con miarmada.
Castile with Aragon I ioyned:
I wanne Nauarre and tooke Granada:
In Naples my seat I placed.
Another world from off Seuilla
I conquered with my Armada.

In this selfe same yeare 1512. Anno 1512. (as Frier Alonso Venero) in his Enchiridion [Page 145] of the times reporteth) died Pascall Bishop of Burgos. In this Bishopricke he ordeyned, Vigils prohibited in Bu [...]gos. that no vigils should be kept in Churches, for the dissolute behauiour, dauncings, and other thinges much offensiue to God, which there passed, and oft times whordomes, and other grieuous sinnes. Thus farre Ʋenero fol. 117. For the same causes in all Spaine were they also taken away, for Pilgrimages were commonly turned into whoredoms. Doctor Illesoas vpon the life of Eugenius 1. saith: that in the time of this Eugenius was celebrated the Councel of Cabilona, &c. In which it was cōmanded, that in Churches, hermitages, & other houses of deuotion (where it is accustomed to goe on pilgrimage, & to make watches) no dauncing nor vauting should be vsed, &c. & alittle lower: This is a thing that requireth remedy; & I hold it for good: if the prelates should cōmand to shut by night, the houses of deuotion; & that there should not be in thē the crie & small deuotion, & the other inconueniences, which we ordinariely see in such like places, &c. And vppon the life of Benedict. the eight saith, the same Illescas: That it should not be amisse for the prelates to commaund: that none remayne by night in such like hermitages, for many wicked thinges which are there committed should be excused, &c. This Iulius with his hoste, vpon a time, issuing out of Rome, hurled the keyes of Saint Peter into the riuer Tyber, saying. Sith the keyes of Peter are now of no force, et, the sword of Paule preuayle: and so drewe he the sword out of the scaberd: For like a good captaine, he carried the sword at his side. Vppon this so notable a deede, many Poetts made verses, of which I will recite fower, that declare the Historie.

Inde manustrictum vagina diripit ensem,
Exclamans
 
(que) truci talia voce refert.
Hic gladius Pauli nos nunc defendet ab hoste,
Quando quidem clauis nil iuuat ista Petri.
From scaberd then his naked sword he drew.
Exclaming &, with cruell voyce he said:
This sword of 
Paul shall make our foes to rew.
Sith 
Peters keyes nought serue vs for our ayd.

What religion had this Pope, that so shamelesly mocked with Saint Peter, and Saint Paule? When hee was made Pope, [Page 146] he promised, & that with an othe, that within 2 yeares, he would hold a Councell. Of this oath maketh mention, Friar Bartholmew Carrança, speaking of the Lateran Councell, that in the time of this Iulius was holden. But when the 2 yeares, & yeares, & yeares more passed, and no hope of a Councell was seene, the Pope being far of from any such matter (for that the Councels are too bitter purges for the Popes: as before in the Coūcels of Pisa, Constance and Basile we haue seene) 9 Cardinals (whereof Barnardino Carauaiall a Spaniard was one) together with the procurators of Maximilian the Emperour, The Councell of Pisa. and of Lewes 12 king of France, assembled at Millan and nominated Pisa for the Councel to be holden, which should begin the first day of September, in the 1511 yeare. Anno 1511. The causes that moued them so to doe, The Pope periured. were, that the Pope had broken the othe which hee had made: sith so many yeares passed, yet made he no showe of a Coūcel: & therfore, to accuse the Pope of enormious offences, had they called a Councell: Their purpose was, to depriue him of his Popedome: where vnto he had aspired through ambition and bribes. But Iulius vnderstanding hereof commaunded vnder a greiuous paine, that no person, of what condition, or estate soeuer, should goe to Pisa and that nothing of that should be obeyed, The Councell of Lateran. which those of Pisa decreed, ordeyned, and nominated Rome for the celebration of a Councell, the yeare following; Anno 1512. which was to begin the 9. of Aprill, 1512. At this time liued in Padua, Philipus Decius, an excellent lawer: who by writing, defended against the Pope, the cause of these Cardinals. When the king of France perceiued that the Pope had ioyned with the Venecians to make war with him; Esaias 5. he called a Councell at Tours, Anno 1513. and there propounded these 5 questions: whether it were lawfull for the Pope to moue warres, and that causelesse, against any Prince: whether such a Prince defending his countrie, might set vppon him that had inuaded him, and depart from his obedience? It was answered, that it is not lawfull for the Pope to moue warres, &c. and that it is lawfull for such a Prince, in defence of himselfe, to doe that a foresaid: and that for the kingdome of France, the law pragmaticall ought to be obserued. That no account was to bee made of the Popes censures and excommunications, if then hee should passe them. The King receiuing this answere, sent [Page 147] it to the Pope, praying him eyther to be content with a peace, or else to call a generall Councell, purposely to examine and determine this busines: but the Pope admitted, neither the one nor the other. This wretched Iulius, as some authors report, was reputed for a great Sodomite. Queen Anne of France (say they) sent 2 youthes to Cardinal Robertus Nanetensis to be instructed: whom the Pope abused: the like report, another author maketh of an Almaine youth, & great Lord, with whom he committed the like wickednesse. These be things, which neither honest pen ought to write, nor chast eares to heare: yet is it needfull to discouer the shames of the Roman Courte; that Spaine thereby be no longer deceiued. And for this, pardon mee good Christian reader. Albeit that such a one was Iulius; yet wanted he not those, that did extoll him for very Godly, wise, prudent, and a man of Counsell. Woe vnto you that call euill good, and good euill. When Iulius had Poped 10. yeares, in the 1513. yeare, he dyed. In whose time died also Dona Isabella Queene, and in her place Dona Iane her daughter, which married with Don Phillip of Austra, sonne of Maximilian the Emperor reigned. And so the low countries were ioyned with Spaine. Leo 10.

Leo 10. An Atheist. a Florentine, was of his owne nature, quiet and gentle: but leauing himselfe to be ruled by vnquiet and cruell men, he suffered many Insolencies to be commited. Much giuen he was to Idlenes. pleasure taking, and carnall delights, many bastards he had: whom he greatly enriched, making them Dukes, and mightie Lords, and marrying them with great Ladies. At the age of 13 yeares, was this Leo made Cardinal; what age was this to be a pillar of the Church? At this Coronatiō, were made most great feasts which should be long to recount: Aboue 100000 duckets (they affirme) were cast among the people, as saith D. Illescas vpon the life of Leo, &c. Leo 10. at one time created 13 Cardinals among whō he would make Raphaell Vrbinas, a most excellēt painter, that this way, he might recōpēce the great sum of money which he owed him for his picturs. See here wherfore the hats doe serue; & yet is this to be passed ouer, for they are wontedly giuē for other abhominatiōs. Liberal he was in granting of Indulgēces, & much more in taking money for them, to [Page 148] enrich his children. In the 1515. yeare, Leo graunted a Iubile to Fra [...]ucis king of France: which Iubile passed also, into many other prouinces. The comissares Echacueruos deceiuers did preach, that whosoeuer would giue the summe of money which was taxed should draw one, what soule he would out of Purgatorie. They said: that God (according to the promise made to S. Peter, Mat [...]h. 16. whatsoeuer thou looseston earth shalbe loosed in heauen) would doe all whatsoeuer they would. But not a farthing (said they) must be wanting of that which was taxed. They pardoned those that tooke this Iubile, for thinges done, and to bee done; which gayne (as they said) displeased many Godly and learned, and so they began to debate the question of the authoritie, and power of the Pope. Which question, was the ruine of the Popedome. Martin Luther, Martin Luther among others, opposed himselfe to these Insolent Pardons, and preached against them in Almaigne (as saith Bartholomew Carança a dominican Friar) whose wordes, be these: In the time of Leo 1 [...]. Martin Luther an arch heretique, arose vp in Germany: who first preached, and wrote against the Indulgences of the Pope, afterwards against the Primacy of the Roman Church, then against constraned single life, and other rites, and customes of the ancient Church. Carança our aduersarie, doth herein witnesse, what was the cause that moued Luther to speak against the Church of Rome. Who listeth to know this, let him read Sleidons Historie. Eckius tooke part with the Pope: What the cause was that moued Luther to speake against the Church of Rome. and Luther and Eckius in the pulpits, preached, the one against the other. When Leo 10. heard of these rufflings, he condemned Luther for an heretike, which condemnation vnderstood by Luther, he apealed to the first General Coūcel: wherin he did imitate the vniuersitie of Paris, which a few moneths before had appealed frō the same Leo, to the Coūcel. In Rome Leo caused Luthers bookes to be burned, Lnther burneth the Cannon Law. which when Luther vnderstood, he burned in Wittenberg the Cannon Law, which is the decretals, and Popish decrees, saying as they haue done vnto mee: So haue I also done vnto them. VVho will not wonder, and be astonished at so great a courage, and daring boldnesse, that a poore begging Augustine Friar should dare to doe such a disgrace, and to giue such a [Page 149] blowe? and to whom thinkest thou? to the Pope. Was not the Pope he, whom in times past the potentates, Princes, kinges and Emperours, fell prostrate vnto, and worshiped? How commeth it then to passe, that a meane man of no esteme, gaue him such a blow, that hee left him for dead? Not Luther, but God it was, 1. Cor. 1. 26. that chooseth the low thinges to confound the most high. T [...]e stinke of the villainies and abhominations of the Popes, & Clergie, was gone vp to heauen: now were the iniquities of the Amorites come to their height. And God cast downe the pride of the Pope a second Lucyfer. God gaue vs the grace, that acknowledging such a benifit, we may be thankfull, and in holines and righteousnes serue him, all the dayes of our life. By this meanes, hath God brought vs out of darkenesse into light, and out of thralldome, into libertie. And Luther, not content here with, came to Wormes or Wormacia where Charles the Emperour held his first Dyet, & presenting himself before the Emperour & so many▪ Papists as were with him, he disputed, & mainteined his cause: Charles the Emperor kept his word with Luther. and in the end departed (the Emperour, better keeping promise with him, then it had formerly bene kept, with Iohn Hus, and Ierom of Prage in the Councell of Constance. One thing here I cannot leaue to speake of: that Luther going to wormes; his friend aduised him in the way: before they came at wormes, to beware of going thither: because they would doe to him, as they had done to his bookes: which they had burned. The magnanimity of Luther Whereunto Luther with great courage answered, that albeit he knew there were so many diuels against him in Wormes, as there were tyles vppon the houses: yet for all that, would he not let to appeare there, and giue account of his faith, in so solemne, an assembly. And so he dyed. In the 1522. Anno 1522. yeare. Leo 10 hearing that the Frenchmen, by the Imperialls were vanquished, slaine, taken, and cast out of Italy, and that through his assistance, Leo dyed for ioy. died by his excessiue ioy, and laughter, his soule departed from him, but of poyson that they gaue him, Poyson. as Panuinus supposeth. An Atheist he was, & thought there was after this life, neither heauen nor hell. And so he died without receiuing the sacraments. He could not (saith Sanazaro) receiued them; because he had sold them. And so almost no chiefe bishop (as noteth Panuinus vpon the life of Pius 4) [Page 150] receiued them. The Atheisme of Leo. His Atheisme plainely appeared by an answere which he made to Cardinall Bembus; who had alleaged vnto him a passage of the Gospell: Whereunto in these wordes, he dissolutly āswered: what profit this fable of Christ hath brought to vs, and our company: All the world knoweth. Leo by this answere, well shewed himselfe to be Antichrist. Obey him then Spaine, and hold him for Chists vicar. Paulus Iouius wrote the life of Leo 10. where among other thinges. he saith these words: Leo had also an euill report, because it apeared that he affected vnhonestly some of his chamberlaines (which were of the greatest nobles of all Italic) & hartely and freely played with them. It is not Luther his enemie, that saith this against him: but his friend, an Italian, and Bishop Paulus Iouius. Albeit that such a one was Leo, as the historians of his time doe paint him: yet so great is the flattery of D. Illescas, that vpon his life ¶12. these words of him he saith: After that he came to the Bishopdome his care was alwaies to eate litle, & of meats but meanely▪ hot, because they should not prouoke him to dishonesty. Hither to Illescas. In the time of this Leo, Charles the Emprour reigned in Spaine.

Adrian 6. Adrian 6. a Hollander, was tutor to Don Charles the Emperonr, and by his meanes, came to be bishop of Tortosa, Cardinall, and (ioyntly with Don Francisco Zimenes Archbishop of Toledo) gouernour of Spaine: & being resident in Spaine, after the death of Pope Leo, was in his absence elected▪ when he was Pope, he promised to the princes by his letter to cause the court of Rome, which had giuen occasion of commiting great wickednesse, to be first of all reformed & amended: to the end, that that which had giuen cause of the malady, should giue also the beginning of the medicine, & health: but all was but words. For Adrian following the steps of his predecessor▪ the▪ Antichrist of Rome, gaue himselfe to persecute Luther▪ Ecolampadius & other godly ministers of the word of God. He changed not his name, nor yet in customes & life was so wicked, as the other Popes: & for not being so wicked, Poyson. many say, he was dispatched with poyson, Anno 1523. & in the 1523. yeare dyed. In whose time Don Charles the Emperour reigned in Spaine.

Clement 7. Clement 7. (or as after some others) 8. or 9. for the cause we [Page 151] haue spoken of in the life of the other Clement 7. Florentine was nephew, or as others say, the sonne of Pope Leo 10. Panuinus saith: he was the sonne of Iulianus de medices, and of another not certenly, or manifestly his lawfull wife. D. Illescas vpon the life of this Clement ¶5. saith: It is a thing much to be noted, that Clement hauing all his life time, bene most liberall, and a spender, & here with al affable, and well spoken, exceeding discreet, and a great Negociator, when he came to be Pope, he was not knowne, for he wholly changed his conditions, and became most sparing and remisse. So great is the change which dignities & honours doe often make, &c. In the time of this Clement, was great war betweene the Spaniards and French, which this Clement did much kindle to his owne shame and Infamie. And this by his vnconstancie: for now was he a Spaniard, now a Frenchman: and contrariwise, now a Frenchman & now a Spaniard. Three great things in his time happened in Spaine. The king of France prisoAnno 1525. 1. The taking of Frauncis K. of France, & so his nobilitie in Pauy: who was carried into Spaine, and there was prisoner. 2. the sacking of Rome, Rome Sacked Anno 1527. as we will declare in the yeare 1527. in which yeare was borne Don Phillip the prince sonne of the Emperour Don Charles 3. The Coronation of Don Charles Anno 1530. The coronation of Don Charles the Emperour, king of Spaine, by the hand of this Pope Clement in Bologna, and in the 1530. yeare. In the same yeare, the Germaine princes presented to the Emperour in the Diet, held at Augusta their confession of the faith, The confession of Augusta for which they are called protestants which they called the confession of Augusta: and for that they made publike protestation at the presenting thereof, therfore euer sithens are they called Protestants. Such was the sacking of Rome by the Spaniardes, Italians, and. Germaines, that since Rome was Rome, there was not another like it, The Spanish prouerbe is verefied: Lo mal ganado elloy su dueno (se pierde) euill gotten euilly spent. Rome had robbed them, He that of a theefe doth steale 100 daies pardon doth not saith and many other nations of all that treasure: God sent them such theeues, robbers, and Ruffiians, which neither pardoned men, nor women, small, nor great, Priest, nor Friar, ecclesiasticall, nor secular person. These theeues, (if that be true which the Spanish Prouerbe speaketh) Quien hurta al ladron cien dias gana de perdon gained a hundred dayes pardon. Clement himselfe, that Sathanicall father was taken prisoner [Page 152] in his owne castle S. Angelo, and the Spaniards made him rime a new Paternoster: which they sang together at the Popes windowe, to giue him musique.

Padre nuestro en quanto Papa,
Soys Clemeynte, sin que os quadre:
Mas reniego yo del padre,
Que al hijo quita la capa, &c.
O father our as being Pope,

Clement thou art, though not a right:
In him for father haue I no hope,
That his sonnes cloake doth take by might, &c.

This cloake was the state of Milan, which the Pope pretended to take from the Emperor. Among others that wrote this History of the sacking of Rome, was a Spaniard, which at that time liued: the booke is intituled [...]Dialogo; wherein the thinges are particularly handled, that in the 1527. yeare happened in Rome. In it will very well appeare what a one was this Pope Clement, and how he, and his Court of Rome, were iustly handled of our Spaniardes. Paulus Iouius doth also recount it. Iohn Tilius saith: that Pope Clement was ransomed for 40000 florences. In the time of this Pope, and in a monasterie of Auserra in France, a notable historie happened, of that which in the 1526. yeare was done with the vomited Sacrament. The which when we shall treat of the masse, for that shalbe his proper place (if God please) we wil declare. Most great vices had this Clement, The vertues of the Pope. a witch he was, a manslayar, a brotheller, a Simonist. a Sodomit, periured, a rauisher of young maids, a nigromā cer, & a sacriliger. Adorned with these precious stones, he exercised his papal office: which is neuer to preach the Gospel, but to persecute them that doe preach it, and cast them out of the Church: The Pope is Diotrephes. 3. Iohn 9. Another Diotrephes (as were also the other Popes) was this Clement, of whom S. Iohn in his last Epistle saith: that he loued to hold the chiefest roomes, &c. And a litle lower, speaking of the same Diotrephes he saith: He not onely not receiued the brethren: but also forbad those that would receiue them, & cast them out of the Church. Note the place: & that the Pope at this day doth fully the same. Into France went this Clement, & liued in Marsille with Frauncis K. of France, with whō he made great [Page 153] friendship: for confirmation whereof, he gaue in mariage his neece, Catalina de medices, to Hennry 2. some of Frauncis. This is she, whom they call Queene mother, so spoken of in Histories, who died in the yeare 1588. Anno 1534. After the pope returned frō France, but a short time he liued, In September and in the 1534. yeare he died of poyson, which was put in the smoke of a torch: wherewith he and son [...]e Cardinals his familars, Poyson were poysoned. Don Charles at this time reigned in Spaine▪

When Paul 3. Paul 3. accursed. a Roman was Pope, he endeuored by al waies possible to aduance his bastards, of whom he had store: and to beat downe & oppresse Luther. For reformation of the Church, (as he said) he first appointed Mantua, to celebrate there in a generall Councel: but al was but words. He afterwards appointed Vincencia, as little was ought done. The 3. time, he appointed Trent, al was but wind. The 4. time, he again nominated Trent, where it began the 13. day of Dceember, 1545. & ended in the yeare 1563. in the time of Pius 4. So that it 18 yeare continued; and for the hate as we haue said, which the Popes beare to the Councell, nothing euer had bene done; had it not bene for the instāt v [...]ging of the Emperor, & his instigatiō of Pope Paul therunto. To recount his enormious & horrible vices, his murthers, robberies; witcheries, treasones, tirannies, incests, and wicked whoredomes, we should neuer make an end. Some notable things wil I declare, notwithstanding that thou Spaine mayest open thine eies, & hasten to know him, whom thou worshipest as God in the earth: as the successor of S. Peter; as the vicar of Christ. Paul 3. was a great Astrologer, southsayer, Inchanter, & nigromancer, & such as were of that arte, he loued & aduanced. A great friend he was of Dionisus seruita, whom he made Cardinall: of Gauricus Lusitanus of Cecius and Marcellus notable nigromancers, of these he sought to know the fortune of his bastards: which by their horoscopicall aspects, and houses of the stars, and planets, they gaue him to vnderstand. To haue the hat, as he had it, he gaue his owne sister▪ Iulia Farnesia to the Spanish Pope Alexander 6. His owne mother, and sister he poysoned: Another sister he also poysoned, Poyson. with whom he had an euill report: the cause why he poysoned her, was for that she loued not him, as she loued others, &c. Whiles he was Legate in Ancono [Page 154] with promise of mariage, he deceiued a young gentlewoman: & so the miad not thinking, it was the Legate, but one of his gentlemen, was deceiued. Of this coniunctiō sprang that good peece Pero Luis prince of Sodome, captaine Generall of the Roman Church, & Duke of Parma, & of Plazencia. The wicked abhomination he committed against Colmus Cherius Bishop of Fana all the world knoweth. This Pero luys, his owne gentlemen (vnable longer to endure his tyrannies, and wicked abhominations) in the 1548. yeare murdered. He was the eye of the Father, vpon whom he looked, and looked againe: And when the Pope heard any of his abhominations, [...]e shewed no great sorrow: but smiling as it were said that his son had not learned those vices of him. This notwithstanding, there are some Parasites of the Pope, that against their owne conscience, affirme Panl 3. to haue bene married. And so D. Illescas vpon the life of this Paul 3. ¶17 saith: Paul 3. was married, and after he had put away his wife, of whom he had Poro luys, he was made Priest & obteyned the hat, &c. ¶23. he saith: the vnthought of death of Pero luis, Poyson lawfull son of this Pope &c. But Illescas telleth not who was the mother of Peroluys, nor how lōg time he was married; nor wher he was married; nor yet where he liued married. This Paul poysoned Fulgosius and Contarenus Cardinals, & Iohannes Baptista Vergerius Bishop of Pole, because they tasted how sweete and good was Christ, and how bitter and euill was Antichrist. Paulus Ʋergerius Bishop of Iustinopole, brother of the abouesaid Iohn escaped, and fled into Germany, and from thence with his writings made warre against him. In his time, with fire and blood, &c. Suffered the Church great persecution. In the 1546. yeare Alexander Farnesius Cardinall: and Octauius his brother, Duke of Parma, sonnes of the cursed Poro luys, and nephews of the Pope, going to make war in Almaigne, bruted it a broad; they there purposed to shed so much blood of the Lutherans, that the horses might swimme therin. This Paul enioyed the rent of aboue 40000. 40000 Curtesanes in Rome whores, or as they call thē, Curtesanes, which were in Rome. The rent (as before we haue said) is a Iulio, or Spanish royal euery weeke. Multiply the same, & thou shalt see, if the Pope may make a mighty birthright of his whorish rents. This Paul 3. did excommuncate [Page 155] & an anathemise Henry. Henry 8 made no reconing of the Pope 8. king of England, and gaue his kingdome for a praie to them that could take it. Al which this Magnanimious king nought esteemed, but so valliantly defended his kingdome, that they, whom the Pope had incited against him, themselues sought peace with him. In the biginning of his Popedome, & the 1534. yeare, hapned one notable villany, done by the Franciscan Friars in Orleans. The tale is this: that in that yeare, Anotable villany, done by the Franciscan friars at orleans died the wife of the Corregidor, or maior of Orleās who commanded that she should simply, without any pomp at al be buried. With her father, and grandfather did they bury her in S. Frauncis Church of Orleans. The Friars (the person being qualified and rich) supposed they should haue a rich reward; & commanded many masses to be said &c. but they were deceiued. For they had but only six crownes, which the widdower Corregidor sent thē: whereat the Friars were highly offended, and for reuenge, with deui [...]lish minds, they suborned one of their nouices, The Franciscans deceiue the people with false apparitiōs. whom they placed aboue in the feeling of the Temple, that he might make a great noise frō thēce, at the time whē they said their mattens: which the Nouice persormed, and said he was a soule (as they cal it) sinful & damned. By some that knew the mistery of Iniquitie, was this soule coniured, & being demāded of the cōiurers whō he was? he answered, that he was the soule of the wife of the Crrregidor, which a little before was deceased, & that she was for euer cōdemned; being demanded whereof? answered: for Lutheranisme. Whē the Friars hard this, they made great exclamations; heald their Church for excommunicate, drue thēce the sacramēt, & wold not there say masse but went within the monastary. The fame hereof ran throughout all the citie. when the Corregidon vnderstood his villany, he called the Friars before the Chauncellor of Paris: where the cause being examined before the Chauncellor Antonias praetentis the villanie was proued: and so Colimanus, and Stephen of Arras both preachers, and chiefe authors of this tragedie, were by publique sentence condemned. But to what? To shame the villanies deseruing a 1000. deathes, for mocking at God & his religrō, & defaming of men. So gentle was the punishmēt, because they seemed not to faourthe Lutherans. In the time of this Paul 3. Iesuites. arose vp frō the depth & bottōe of hell, the new sect, called of the fellowship of Iesus, or Iesuites: Whom [Page 156] with greater reason may we call Iebusites, or Iebuseans. Their first author, inuentor, and founder was Inigo Layola: whom the more to authorize his name, they called: father Ignacius. This Inigo was a Guipuscuan borne, who being a simple and ignorant man, applyed himselfe to the the warres, and so in the yeare, las Comunidades as they call it in Spaine (which was about eyeare 1520. or 1521.) he was a souldiour in the castle of Pamphona: which Castle was then beleagred by the king of Nauarre, and the Frenchmen. And vpon a day as the enemies shot at the Castle, one of the bullets stroke a stone of the Castle, and brake it, some of the peeces of the stones, stroke into the feet of this souldiour Inigo; so that vnable to stand, he fell to the earth Inigo finding himselfe vnfit for the war, changed his purpose, and so of a souldiour, became a holy hypocrite (yet recouered he his feete) and so gaue himselfe to foolish deuotion and superstition, which men of themselues, without the word of God haue inuented: and so deceaue all those, whose names are not written in the booke of life. Inigo then hauing bene a souldiour, and anignorant man, gaue himselfe to study; and when he vnderstood somewhat of the Grammer, to prosecute his study, he came to Alcala de Henares, where, to gaine the greater credit, &, reputation of a holy man, he went barefooted: which maner ofliuing, when the students of Alcala, laughed and Iested at Inigo, confounded and ashamed, that they nought esteemed his course of life: leauing Alcala, he went to Salamanca: where the Students much more mocked him then before: For which cause. Inigo leauing Salamanca, went to Paris, where he was made maister, and gayned the opinion of an holy man: Anno 1537. began the Iebusites or Iesuites. with whom in the 1537. yeare there ioyned ten companions, and so went they into Italie. Whiles Panle 3. Poped, the Iesuits began to be knowne in Italie: but not without great gainesaying and contradiction. They were permitted in the end, to heare confessions: and by this meanes they obteyned great reputation of holy, chiefely among Ignorant people. These ten companions, in the 1538. yeare were all together in Rome: whereof they obteyned of Pope Paul 3. confirmation of their sect, and were receiued vnder the protection of the Romane seate: but this holy viua vocis oraculo, [Page 157] remitting them, in asmuch as touched the dispatch of the perpetuitie of their sect, to Cardinall Guidiccion Luques: And being ayded by him, they were approued and confirmed by Letters and Bulles of the first of October, in the 1540. yeare, geuen at Tiuoli, vnder the name and title of the fellowship of Iesus, with licence and power to receiue into their companie (which then was onely ten) to the nomber of of sixttie per [...]ons. In the 1543. yeare of the said Paul 3. they obteyned license, to receiue into their companie so many as they would: which Paul in the 1545. yeare, did graunt them all the priuilledges, faculties, and graces, which at this present they enioy. Shortly after the maister Petrus Fabrus, and Antonius de Araoz, and then others also came to Castile. When Paul 3. was dead. Pope Iulius 3. almost with the confirmation of this sect, in the 1550. yeare began his Popedome. By the conuersation which Don Francisca de Boria Duke of Gandia, and Marquesse of Lombay had with the said Araoz, he bare great loue and liking to this sect; wherein he was much more confirmed by the perswasions of his wife Dona Leonora de Castro a Portugale, much deuoted to the Iesuites: And so went the Duke to Rome, in the company of the said Araoz, who was the first prouinciall in Castile. The Duke of Gandia a Iesuite. VVhen they both two returned into Spaine; the Duke was made a Iesuite in the Colledge of Onate: where he tooke all the orders. In Rome built Inigo Layola, the Almaigne Colledge, to instruct the youth of that nation against the Doctrine which they cal Lutheran: & saw befor he died 16 Prouincials of his owne Institution and more then 70. Colledges. he died in Rome in the 1556. yeare, and in the 61 yeare of his age,

The Iesuits were commonly, and yet in Italy and Spaine, are called Theatinos, but so be they not. For the Theatinians had another beginning, and manner of liuing, certaine gentlemen, and other people they were, which moued with deuotion, were giuen to praiers, & singing other such exercises: and were called at the beginning, the fellowship of Godly loue. Of this company, was made Iuan Pedro Carrasa a Neapolitan, Bishop of Chiety: who holden (a person famous as he was) for the principall and head of these religious persons, they began to bee [Page 158] called Chietinos & after corrupting the word, for Chietinos were they called Theatinos. This passed in the time of Clement 7. These Chietinians or Theatinians by reason of the sacking of Rome, fled from Rome to Astia: where they found certaine venecian galleys, and in them passed to Venice. And this was 11. yeares before Inigo layola & his 10 cōpanions came to Venice, to go to the holi-land. The Iesuits stopped in this voyage, by the wars between the Turk & Venecias, went frō Venice to Rome. The Romans supposed they were the Chietinians or Thiatiniās, which returned to Rome, and so through ignorance they confounded these two sects, which are far diferent the principal of the Thiatinians Iuan Pedro Carraf [...] was afterwards Pope & called Paul 4. Of the Thiatinians, but few Colledges or monastaries are foūd (to wit) in Venice, Rome, Naples; & Pauia. The Iesuites also, in Arogon of Inigo their founder are called Iniguistes: & in Portugal, Apostles: but in al places else, they are called Iesuits: and so in the buls & processe of the Pope are they called. Greatly in short time haue these Iesuites multiplied. For the locusts be they, wherof speaketh S. Iohn in the 9. chap. of his Reuelation, which issued out of the bottomlesse pit, whose K. which is the Angell of the deepe, in Hebrewe is called Abaddon, & in Greeke, Apolyon: both the one and the other word, as much to say as destroyer. And who but the Pope can be this Abaddon, which Popeth, and all destroyeth? And who be his locusts but the Iesuits, which wheresoeuer they come doe destroy & consume all things? They Insinuate themselues into the houses, castles, & palaces of princes, kings, and monarches, and stay not till they know the very inward secret, and intents of the hart: with fire & blod doe they incite them to war vpon those which speake not, nor thinke as they doe. And if force and violence suffice not, then by crafty treasons & poysonings do they practise to kill them. And so no Lord, prince, king, nor monarche, in his owne house is secure, if he speak, & think not as they doe: Sufficient exampls hereof we haue had within these 20 or 30 yeares let the Histories be read. Iesuites attempt to kill the Queene of England. Lady Elisabeth the most illustrious Quene of England (wel knowing thē for such, as she, that of the Iesuits great treasons, hath so great experience, whō so, & so often, they haue practised to murther; &▪ God the father of mercies [Page 159] hath as often againe deliuered her, for the comfort of his Church, advancemēt of the kingdome of his Christ, & the confusion and contempt of Antichrist, that Abaddon: hath banished them from her kingdome; commanding vpon paine of life, that they enter not into it. These Iesuits haue also practised to murther Henry 4. Iesuites attempt to kill the French king. king of France. And so one of this company called Iohn Castell did wound him; but by the prouidence of God, hee missed his blow, and willing to strike him in the throat, hit his vpper lip, & brake one of his teeth. The murtherer was caught, and as a traitor adiudged to death, and so Iustice was executed, on Thursday the 29 of Decēber, in the 1594. yeare: The house where the said Iesuit was borne, was pulled down, & in it place, a Piramides set; wherupon the cause why the house was puld downe, and the pyramides erected, are written in marble with letters of gold: which in latine say thus.

Audi viator, siue sis extraneu
 [...],
Siue incola vrbis, cui Paris nomen dedit:
Hic alta quae sto Piramis, domus fui,
Castella, sed quam diruendam funditus:
Frequens senatus Crimen vltus Censuit.
Huc me redegit tandem herilis filius,
Malis magistris vsus, et schola impia,
Sotericum, eheu, nomen vsurpantibus.

Which in English is this: The cause why the Iesuites banished France. Listen O thou traueller, whether thou be straunger, or inhabitant of the Citie, which Paris named. In this place where I stand the high Piramides, was the house of Castel: which the cōmon consent of the senate, for punishment of the fault, appointed to be pluckt downe. To this hath the son of my maister, brought me, because he had ill maisters, and was trained vp in a wicked schole, which (ô griefe) vsurpe the name of the Sauiour Iesus. There was also written.

D. O. M. which is: Deo Optimo Maximo.

Pro salute Henrici▪ 4. clementissimi, ac fortissime Regis, quem nefandus Parricida perniciosissimae factionis haeresi pestiferra imbutus, quae nuper abhominandis sceleribus pietatis nomen obtendit, vnctos Domini, viuasque maiestatis ipsius Imagines occidere populariter docuit, dum confodere tentat, caelesti numine scelestammanum inhibente, cultro in labrum superius delato, & dentiū [Page 160] occursu faeliciter retuso violare ausus est. Which in English is thus. For the health of Henry 4. most mercifull and potent king, whom whiles the wicked homicide (infected with the pestiferous heresie of the most pernicious sect, which with abhominable wickednesse here lately, pretended the name of pietie, taught the people to murther the annoynted of the Lord, and dared to violate the sacred Images of his maiestie attempted to stabbe. But the dyuine maiestie letting the cursed hand, caused the knife to wound the vpper lip, and so by the teeth to be most happily hindred. Also: Pulso praeterea tota Gallia hominum genere nouae ac maleficae snperstitionis, qui rempublicam turbant, quorum instinctu piacularis adolescens dirum facinus instituerat. As much to say as: Banished from all France that kind of men, which with their new and pestilent supersticion disturbe the weale publique: by whose instinct and perswasion that miserable young man committed so great abhomination. It was also by the same Parliament of Paris (which is the Chaū cery royall of France) commanded; that the Priests and students of the Colledge of Claremont, aud all the rest of the same fellowship, as corrupters of youth, perturbers of the publique quiet, enemies of the king, and common-wealth, should within three dayes after the publication of the present sentence, depart from Paris, and from the other Cities and people; where they haue their Colledges; and auoyd the whole Realme, within 15 dayes after: vpon paine, wheresoeuer they were found (the said time expired) to be punished as offenders, culpable of high treason: their goodes aswell moueable as vnmoueable to them any wayes belonging, to be imployed in Godly workes: and the distribution thereof, to be made according to the oder which the Parliament shall prescribe. Moreouer it was commaunded to all the kings subiects, that none of them send their students to any Colledge of the said company, which were out of the kingdome, to be in them instructed, vpon the same paine Laesae Maiestratis. All that which I haue said be the selfe words of the Sentence. Thus then were the Iesuits, for their treasons and villanies out of all France banished. But they, as vnquiet spirits, and friends to blodshed, haue not ceased to effect their busines, And so haue printed a booke, [Page 161] wherein wickedly they speake against the king, and the Parliament, that gaue such Sentence. They iustifie, sanctifie, and Canonize the foresaid traitor Iohn Castell, incite the people, and euery one of them, either by force or treason to kill their Princes and Lordes, if in and by all things they agree not with that which the Iesuites teach. This their shamelesse boldnesse, caused the most prudent Parliament in the 1598. yeare, eftsoones to confirme the Sentence which it had formerly giuen against the said Iesuites. Don Sebastian king of Portugale, for listening to these Iesuites, and being gouerned by them, destroyed himselfe and his kingdome. They perswaded his going into Barbarie, where he valiantly fighting, with the whole Niobilitie of Portugale, was destroyed, These Iesuites are the cause of the vprores in the kingdome of Swethland. They of the kingdome being protestants, would not that the king (at his returne from Polonia) should place Iesuites about him. The king, who was gouerned by the Iesuites, would place them. So that of necessitie it came to blowes. Then let other princes and Lordes beware of strange directions, and in no wise suffer the Iesuites in their lands: because they nought serue for, but spies, and disturbers of the peace publique, setting Princes against Princes. And that which worse is, all this which they do, they sanctifie with the title, pretext and collour of religion. Much puffed vp they are with the title which they haue taken of the fellowship of Iesus: as though the rest of the Priests and Fryars, and all other Christians were of the fellowship of the deuill. Many of their owne Papists, doe now begin to smell and vnderstand. And so the Franciscans, Dominicans, & others eate no good crommes (as they say) with them. I wil here conclude this matter of the Iesuites, with a terrible lie: which to aduaunce the kingdome of their king Abaddon (that is to say, destroyer) they haue forged.

All the world knoweth, The Citie Geneua in the lād of Sauoy. that in the land of Sauoy, is a Cittie called Geneua. This Citie in these last times, hath God perticularly blessed with the true knowledge of his holy word. With these weapons hath this Citie warred against the Ignorance, supersticion and Idolatrie of the Popedome. And that to the great aduauncemēt of the kingdome of Iesus Christ, & confusion [Page 162] of Antichrist. The Antichristians for this cause, and cheifly the Iesuits beare secret hatred towards the citie, & haue practised the totall ruine and destruction thereof. And seeing they could not by violence destroy it (because God did helpe & defend it) with notable lies haue they often practised to defame it. And so inuented they that, which their father the deuill (who is the father of lies) could not more inuent. A qualified lie of the Iesuites. They wrote one to another with great reioycinges, that Geneua was reduced (as they call it) to the lappe of the Church. They sayd, that Theodor de Beza (the chiefe minister of Geneua) who with his learned sermons, and writinges in that citie, hath aduaunced the kingdome of Christ for fortie yeares space, and more, beeing readie to die, had repented and turned to the Church Catholique: and that being in this holy purpose, he sent to request the Lordes of Geneua, and the ministers to come visit him: which had some what to impart vnto them: they came (say they) and that Beza exhorted them to be come Catholiques. And that with such vehemencie he spake vnto them, that he conuerted them: and that hee also reduced al▪ Geneua to the catholique Roman faith. They proceede with their lie: The Lantgraue of Hessen (said they) hearing this newes; sent some of his Gentlemen to Geneua, to vnderstand what had passed; who returning from Geneua, said, that Geneua was reduced to the catholique Roman Religion. They said also; that their Iesuites had gone to dispute with the ministers of the elector of Brandenberg: and that they had shamed & confounded them. To these most notable lies, answered the most learned Beza: the other ministers of Geneua did briefly also answere, but very liuely, in their proper coullours and shaddowes depainted the Iesuites. To which answere I referre me. Iohn 8. 44. The deuill, (as our redeemer painteth him out) hath bene a murderer from the beginning, and abode not in the truth: for there is no truth in him. When the deuill speaketh lies, he speaketh of himselfe: For he is a liar, and the father of lies. The sonnes of such a father, cannot be but murderers, and liars: Perque de mal Cueruo (conforme al Commum refran) mal hueuo. For of an euill crow, (after our Spanish Prouerbe) an euill egge. Such (except by miracle) cannot leaue their nature. [Page 163] When the Blackmore shall change his skinne and the Leopard his spots, Ier. 13. 23. then these sonnes of the deuill, taught to worke wickednesse, to murther, and lie, may doe good, and speake the truth. The gaine which these wretches haue gotten by their lie, is that very many which before well conceited them, seeing their lies so palpable, & knowne, that God (to aduaunce his holy catholique faith hath no neede of lies, now nought account of them. Amongst wise people, and such as feare God, by little and little, will they loose their credit; and so returne to the bottomlesse pit from whence they came. For God abhorreth all those that worke iniquitie, Psal 5. 6. 7. and those that speake lies will he destroy. The bloodie and deceitfull man (as are the Iesuites, murderers and lyars) will the Lord abhorre. Returne we now to Paul the third, who approued, sanctified, aduaunced, and extolled such monsters in nature. Paule 3. hauing Poped 15 yeares in the 1549. Anno 1549. yeare dyed. In whose time Don Charles the Emperour raigned in Spaine.

Iulius 3. Iulius 3. a blasphemer. an Aretinian, after great discord had among the Cardinals, was chosen; who (for that by the ancient custome he might giue his hat where his listed) gaue it to a youth called Innocent, whom he had fauoured being Legate in Bologna; & so made him Cardinall, The Pope giueth the bar to whom he list. and receiued him to his ancient office, This pleased not the Cardinals. And albeit one of them spake freely vnto the Pope, saying: what saw your holinesse in this young man, for which he ought to be placed in so great dignitie? The Pope answered: what saw yee in me, that ye elected me chiefe Bishop? So that (seeing it is the play of fortune, which aduaunceth whom she pleaseth) as your aduaunced me without desert of mine, The Pope saith that fortune is it that maketh the Pope. we aduaunce this young man, and make him Cardinall: and so he was. This Innocent the Romans called Ganimedes: and the Pope they called Iupiter: The Fable of Iupiter and his Ganimedes is filthy: and therefore will I passe it ouer. When the same Iulius was merry, he said of his Innocent, that he was very la [...]ciuious, &c. O what a vicar of Iesus Christ? ô what a holy father? D. Illescas (albeit the Popes parasite) vttereth these wodes, Iulius 3. gaue his hat with the tittle of Cardinall de monte to a youngling of 15 or 16 yeares, whom he held with, him and most [...] strangely [Page 164] affected him. He shortly made him rich: & Caesar holpe him with sufficient pensions, and all this to gaine the fauour of the chiefe Bishop, that the Councell should eftsoones returne, and be holden in Trent: hitherto Illescas vpon the life of Iulius 3. Iulius was a great blasphemer, very filthie in his wordes, and much more filthie in his deedes: the same blasphemyes he vsed, that the desperate souldiers and horsekeepers, are accustomed to vse: which, for that it is so much against the maiestie of that good God, that with so great patience suffereth the blasphemy of him who boasteth to be his vicar, & calleth himself most holy father, (A sathanicall father I call him) I omit to write them. Swines flesh, & peacoks he greatly loued (which flesh is euill for the gout) & therefore his Phisitions forbad them to be set on the table: Pope Iulius 3. his blasphemy for swines flesh but notwithstanding, he would haue them. And when vpon a time they failed to set them on the table, the Pope missing them, demaunded where the porke was become? And when the steward answered, that the Phisitions had commanded not to set it on the table: he cursed with his cursed mouth, dispiting God, with the same words, which ruffians & villaines in Italie blaspheme, saying, that they should bring him the porke. Another time as he was eating, they brought vnto him a peacocke, which was vntouched: and the Pope commanded they should reserue it for supper. And when he saw not at supper that cold peacoke, albeit he had hot peacokes, he was terribly enraged, & blasphemed, as he was wont. A certaine Cardinal which supped then with him, said: Let not your Holinesse be so angry for a thing of so small importance: whom Iulius answered. If God would be so angry for an apple, Terrible blasmy for a peacocke. that he cast our first parēts out of Paridice: why shall it not be lawful for me, that am his vicar, to be angry for a peacocke, seeing a peacocke, is a thing of greater importance then an apple? If this be not to profane the scripture, what shalbe? So wicked was Iohn of the house of Florence Archbishop of Beneuent, Deane of the Chamber Apostolike, and this Iulius his Nuncio in Venice, that he compiled a booke in prayse of the wicked sinne: which booke was printed at Venice, in the house of Troyano Nauo. Behold, if the abhominations of the Ammorits be come to the height. Awake Lord, remember, and iudge thine owne cause: behold for thy [Page 165] Churches sake, that swine doe destroy her: Qual Abad (Aizen) tal Monazillo such Abbot (say they) such nouice. An abhominable Sodomite was Pope Iulius, an abhominable Sodomite was his Nuncie; which sat to Iudge the cause of Christians. Open thine eyes, O Spaine. Vpon the money made by Iulius, he put this circumscription.

Gens quae non seruierit tibi, peribit.

The people that will not serue thee shall perish.

Wherein Iulius 3. appeareth to be another Nabuchadnezzer K. of Babilon, Anno 1555. of whom these words are spoken. Ier. 27. 8. In the 1555. yeare he died. In whose time the Emperour Don Charles reigned in Spaine.

Marcellus 2. a Tuscan changed not his name; who being meanely learned in humanitie, Marcellus 2. was made maister of Grammer and afterwards Paul 3. made him tutor of Alexander his grandchild, whom he had made Cardinall, being a youth of 12 yeares old. A youth of 12 yeares old Cardinall. What a pillar of the Church was this? Thus by little and little came Marcellus to be Cardinal, & afterwards to be Pope: He was one of the three Legats, The Popp permitteth not any to speake his mind freely in the Councell. whom Paul 3. sent to the Coū cell of Trent. This man (as he whom the Pope most trusted) the Pope commaunded, that nothing in the Councell shoud be suffered to be spoken, which might any way preiudice the Maiestie of the seat Appostolique. & that all those which any such thing attempted, should be expulsed the Councell: and when Iacobus Nachiantes Bishop of Clodia Fossa, said: that he could not approue the decree which said: That traditions ought to be receiued and kept with the same Godly affection and reuerence as the Gospell which was written. The blasphemy of the Trident Councell. This Marcellus was the cause, that the said Bishop was expulsed the Councell: and when Gulihelmus venetus a Dominican Friar, said in the Coūcel; that the Councel of Constance was aboue the Pope. This Marcellus sent for him, and most sharply reproued him, and when the Friar answered, that experience shewed the Councell to haue bene aboue the Pope, sith it desposed him: Marcellus answered, it is not so. For that the Pope willingly depriued himselfe: & said moreouer; that this he could proue by a bul of lead: and so commanded him to depart the Councell. Petrus Paulus vergerius, Bishop of lustinople, was at this time come to the [Page 166] Councell some held this man suspected in doctrin. For that he had bene often the Popes Legate in Almaine. The other two Cardinals Legats of the Pope: Poole, & monte, & the Cardinall of Trent himselfe, and Pachecus would haue permitted the fore named Vergerius, to haue entred the coūcel: & this lest in should be said the Councell was not free, if they chased away Ʋergerius, a man well knowne in Germany. But Marcellus the Popes third Legate, neuer stayed vntill hee saw him forth of the Councell. Many Bishopes hearing that the purpose was to expulse Ʋergerius. The Councell agreed, to write to the Pope that in no wise he should suffer such a thing to be done: because many would say the Councell was not free, seeing that the Bishops were expulsed the same. Ier [...]nimus Ʋida Bishop of Cremona, had in the name of the other Bishops, indited the letter to the Pope. Which knowne to Marcellus, with most vehement words he warned Ʋida, in no wise to send the letter to the Pope. For that it should be a thing euill in example, that the Bishops assembled in the Councell should write such letters to the high Bishop, as though they would seeme to prescribe him a law: which would be so great a mischiefe, that they should be holden for suspected. Ʋida vanquished with this saying so tempered with the other Bishops, that the letter was not sent. When Ʋergerius was to departe the Councell he went to speake with Marcellus, and among other thinges that he sayd vnto him, he demaunded, for what cause he did cast him from the Councell, and what Articles he could obiect, why he would exclude him from the company of the other Bishops? To this answered Marcellus, because I haue heard, thou hast sayd the Legends of Saint George, and Saint Christopher, were not true. Ʋergerius answered: so it is, I sayd so; and so I say still. For I relie vpon the authoritie of Pope Paul 3. The Legends of S. Christopher end Saint George false after Paul 3. who hauing commanded, that both the one, and the other Legends should be spunged out of the Roman Breuiarie. In the preface of the said Breuiarie he had commaunded (saith he) the Legends, which were not true to be taken away; Marcellus thus caught, answered: that they ought not to be holden for good men, that seeme in the least thing, to consent with the Lutheranes, and so said he vnto him: depart then [Page 167] from our Councell. This haue I said, that it may appeare, what hope is to be had of the Councelles, where the Pope and his Legates gouerne. If there be any that will speake with good zeale of Gods glorie; his mouth they will stoppe: and if he will not yet be silent, cast him out of the Councell. Behold how free is that Councell, It is no Councell except it [...] free. where each one is not suffered to speake that is meet? Such a one was Marcellus, before he was Pope: and such, and worse being Pope would he haue bene, had not God taken him from the world, when he had Poped but twenty three dayes, and some say that hee dyed of Poyson.

Paul 4. Poyson. a Neapolitane, before called Iohannes Petrus Carafa Cardinall Chietino or Theatino in the 1555. Paul 4. an enym [...]e to the Spaards. yeare with ful consent of the Cardinals, who desired to please Henry the French king, Anno 1555. was chosen Pope. He being in Venice, before he was Pope, with his hypocrisie and fayned holynesse did Institute, or reforme the new order of the fellowship of diuine loue, which of him (that was Bishop of Chiety) was called Chietinos or Theatinos, as we haue said vpon Paul 3. He forsooke this order, by him instituted or reformed: and being ready to depart Venice, his religious consort demaunded whither he went. Whether I goe, answered he, can ye not come: giuing them to vnderstand, that he went to Rome, to be Pope, if he might. He gaue it out before he was Pope, that he nought else desired, but reformation of the Church: and so of this argument wrote a booke, which he dedicated to Paule the third. But when he was Pope, he for nothing lesse cared. Who listeth to read this booke, The vices [...] the Roman Church. shall see, that almost he confirmeth those Articles, whereof we accuse the Papists. To wit, that so ruyned is the Church among them, that it is not now the Chuch of Christ, but of the diuels. The Popes (saith he) hauing itching eares, haue heaped vp Maisters, which entertaine them in their lustes and concupiscence. That through the Cardinals, and Bishops, the name of Christ is blasphemed among the Gentiles. That the power of the keyes, serueth onely to [...]ake together money. That wicked men are ordeyned. That nothing but Symony is seene in the Church: That the Prelates bee verie ambitious, and couetous: That in [Page 168] monasteries, are committed enormious offences: That Rome is full of whores. These thinges and other such, doth this booke conteyne: of wicked customes and life, it onely speaketh: but not once intreateth of the false doctrine, Idolatrie, and superstition, which is taught in Rome: nor yet of the tyranny of fire & bloud, wherewith such are handled, as indeauor to serue God in spirit and truth doth it speake. But when he was Pope, how did he amend it? As did Benedict 13. Pius 2. Pius 4. his predecessors and others (who before they were Popes, much spake of the dutie of the Pope; but being Popes, did the like, or worse then the rest) euen so did he. For the cause of Religion, certaine Augustine Friars, many Bishops, and a great nomber of the faithful, he imprisoned, tormented, and did them in the end, what euill he could: Not for that they were adulterers, nor Incestuous persons, Simonists, nor blasphemers: was all this: but for the Christian religion, which they professed. Reformation then cast aside: he was occupied in the warres, against Don Phillip our king, and the Spanish blood. Deny him then (O Spaine) for father, who from the sonne taketh the cloake. The which this Paul from the king Don Phillip, and Clement 7. from Don Charles the Emperour indeauoured to take; as in the life of Clement 7. we haue before declared. This Paul being a Neapolytan, and so vassall to the king, was to him a traitor, & teacher: taking part with Frauncis his kinges enemy. His great seruant Panuinus saith: that ayded by the French & Swizzars, he raised great warres against king Phillip: and renewed the old hatred. For the Spanish name, had he long before detested, that (as saith Panuinus) for publique and particular Iniuries, and so the Neapolitanes he well hoped, would haue risen against their king. When he was Cardinall, he perswaded Paule 3. to warre against the Imperials in the kingdome of Naples: promising him his seruice, and the ayd of many Neapolitans: of whom he had many friends (said he) within that kingdome: But Paul 3. was more wise, and refused his Councel. Then Duke Dalua vnderstanding that this Pope Paul 4. conspired against the king to take Naples: with a great camp, came vpon Rome and sent a letter to the Pope, wherein he shewed all, that sithens he was Pope, he had practized against the king, &c. and [Page 169] vehemently exhorted him to peace, warning him, that if hee said not, and that quickly, what he would doe touching warre, or peace, that he should be assured, the warre was proclamed: To the Colledge of Cardinals, he wrote also to the same purpose: and after fifteene dayes, when the Duke perceiued that the Pope prolonged the time, he entred vpon the Church lands and very many of them tooke, which he kept (said he) for the Church, and the succeeding Pope. All this notwithstanding would not the Pope yeeld to peace; vntill he heard newes of the great victorie, Anno 1557. which the king in the yeare 1557. hadhad against the French at the taking of Saint Quintanes: The taking of S. Quintanes. wherein all the nobilitie almost of France, The death of Don Charles the Emperour, and of Mary Queene of England. and Saint Quintanes also were taken. In the 1558. yeare, and the moneth of September, died in Spaine Don Charles the Emperour. And the 17 of Nouember the same yeare, dyed Mary Queene of England and Cardinall Poole, & in her place reigneth Ladie Elizabeth by whose meanes, the great persecutions of fire and blood, prisonment and banishment, Anno 1558. which the Church, in the time of Queene Mary had suffered in England, Elizabeth Queene of England. ceased. Fortie whole yeares that this magnanimous and most prudent Queene hath reigned, hath this kingdome by the mercie of God enioyed this freedome. In which time, this kingdome hath bene, and is, a refuge and sanctuarie for many straungers, who escaping the tallons of the haukes, England a refuge for strangers. and the teeth of the lyons, and woulues, haue thither retired. God for his infinite mercie, enrich it, with his spirituall and temporall riches: sith it hath entertayned and holpen poore straungers, in the time of so great affliction and calamitie. Persecution in Seuill. In the time of this Pope Paul 4. began the great persecution in Spaine, and chiefly in the Cittie of Seuill, and Valladolid. At the end almost of the 1557. yeare, this pesecution began: as we will afterwardes declare. The Cittie of Seuil, is one of the most Ciuill, populous, rich, ancient, fruictfull, and of most sumptuous buildings, that is this day in Spaine. To be most rich it plainely appeareth, seeing all the Treasure of the west Indies cōmeth vnto it, & that the king hath thence euery yeare a million and a halfe of Duckets. Which rent is so great, that fewe kings there be, that haue so much of one whole entire kingdome. Most ancient it is: For (if we credit Histories) [Page 170] Hispalo Nouono king of Spaine (of whom it is called Hispalis) built it, and Hercules before the destruction of Troy did augment it. That it is fruitfull, is proued by that place Axarase where be such, and so many oliue trees, from which is drawne so great plenty and aboundance of oyle, that it storeth not onely a great part of Spaine: but many other landes also farre distant from Spaine: It is seene also by the fieldes, of Carmona, and Zeres, so abounding with wheate: and by the pastures so full stored with vines, oreng trees, figge trees, pomgranate, and other infinit fruites. And where nothing is sowne, the earth bringeth forth much spirage and palme trees, &c It hath also much cattle: & chiefly sheepe, from whence much woole is sent into Italy, and flaunders. The father of mercy hath not onely enriched this citie, making it so ciuill, populous, rich, auncient, fruitfull, and of such sumptuous buildings: but hath also enriched & blessed it with all spirituall blessings, in heauenly thinges in Christ: Ephes. 1. 3. electing it before the foundation of the world (all this saith Saint Paul of the citie of Ephesus) to be the first citie of our Countrey of Spaine; Seuill the first Citie in Spaine where the Gospell in our time was almost clerely preached. that in these times should knowe the abuses, supersticions, & Idolatries of the Roman Church. Wherwith Spaine hath so long time bene deceiued; and knowing them to cause it to amend, should publish (as it hath published and dyuulged) the same. And so Iesus Christ might reigne in his Church, and Antichrist be banished, destroyed, and slaine. Rodrigo de Valer. About the yeare 1540. one Rodrigo de Ʋaler borne at Lebrixa, liued in Seuill, where also was borne, the most learned Aentonius de Brixa, restorer of the Latine tongue in our Countrie of Spaine. This Ʋaler passed his youth, not in vertue, nor spirituall exercises, not in reading, nor meditation of holy scripture, but in vaine and worldly exercises as rich youth accustomably doth. Hee delighted to haue good and well barded horses. To day was he suited in one apparell, and to morrow in another: hee gaue himselfe to play, to hunt, and to such other exercises, whereunto knights and Gentlemen applye themselues. In the middest of which his vaine exercises, he knew not how, nor by what meanes, God touched, altered and changed him into a new man, farre different from the former. So that by how much the more [Page 171] he formerly loued and followed his vaine exercises: by so much the more did he afterwardes abhorre, detest and forsake them, hartely applying himselfe, and bending all the forces of his body and minde, to the exercise of pietie, reading, and meditation of holy scriptures. Some small knowledge he had in the Latine tongue, did much herein auayle him. For now is the tyranny of Antichrist knowne, which suffereth not in Spaine, the bookes of holy scripture in the vulgar tongue. Many that vnderstood not the misteries, which God wrought in Valer, held for foolishnesse and want of Iudgement, such a suddaine and great alteration. For this is the Iudgement, which flesh holdeth of spirituall and diuine thinges: it holdeth them for foolishnesse, 1. Cor. 1. 18. and drunkennesse, as saith S. Paul 1. Cor. 1 18. The word of the crosse is truly foolishnesse to them that are lost, &c, And in the 12. verse. It pleased God by the foolishnes of the Gospell to saue those that beleeue. And in the 2. chap. 14. The Carnall man vnderstādeth not the things that parteine to the spirit of God: for to him they be foolishnes, &c. And S. Luke Act. 2. 13. reporteth that many, Actes 2. 13. ignorant of the suddaine alteratiō which the spirit of God wrought in the Apostles, said, they were drunken; but those that haue eies, may see, that it was not folly, nor drunkennesse, but a change, wrought by the hand of the most high: and that the spirit of God it was, that moued Ʋaler. When Valer was thus changed, he conceaued great sorrowe and repentance for his vayne life passed, and so imployed himselfe wholly in the exercise of Godlinesse, alwayes speaking and intreating of the principall poyntes of Christian Religion: reading and meditating in the holie Scriptures, and gaue himselfe so to read them, that he knewe much thereof by hart: which he very aptly applyed to that which he handled. In Seuill where he dwelled, had he dayly disputations and contentions against the Priestes and Friars: And told them to their faces, that they were the causes of so great corruption, as was, not in the ecclesiastical state onely, but also in euery Christian common-wealth: which corruption (said he) was so great, that there was none, or very little hope of amendmēt. For this cause, he reproued thē sharply, & that not in corners, but in the middest of the markets, & streets, & vpon the exchange in Seuill, [Page 171] a place where Marchants twise a day meete about their businesse: he pardoned nor spared them not. S. Paule (as saith Saint Luke Actes 17. 16. and 17. seeing the citie of Athens so greatly giuen to Idolatrie was much moued, and disputed with the Iewes in their Sinagogue, and in the open market or assembly of men, with those that encountred him. Euen so our Valer seing so noble a citie as Seuill is, giuen to so great superstition and Idolatrie, and so full of scribes and Pharesies, of so many priests and Friars, he disputed with them in the markets & streetes, and reproued and conuinced them by the spripture. The same God which of old: made Saint Paule to speake: the same made Valer also to speake, And as Paule was holden for a Preacher of Nouelties, and foolish: for such another was Ʋaler held also. The newe Pharesies seeing themselues thus handled, demaunded whence he had such wisedome, and knowledge of holy thinges? whence (being a secular man, not hauing studied, nor giuing himselfe to vertue: but so euill spent his youth in vanities) proceeded his bouldnesse so vnreuerently to handle the ecclesiasticall persons, which be pillars of the Church? By what authoritie (demaunded they) did hee this? Who had sent him? What signe had he of his callings? The selfe same demaundes, Matth 21. 23. made the old Pharesies to Iesus Christ, and his Apostles, when they could not deny their villanies, nor well be silent, when he shewed them their wickednesse. Behold how the old Pharesies, and the new be all one, and the sonnes of the deuill. To these demaundes, excellently and with great constancy answered Ʋaler. Iohn 7. 38. This knowledge of holy thinges, he had obteyned (said he) not of his owne stincking pudles, but of the spirit of God, which maketh flowing riuers of wisedome runne from the harts of those which truly beleeue in Christ. He told them, that God and the cause he had in hand, gaue him courage and bouldnesse: that the spirit of God was not tyed to any estate how ecclesiastical soeuer; the ecclesiasticall state especially of any other being the most corrupted and neerest to destruction. That the spirit of God in old time made of secular, vnlearned, and fishermen, Apostles: that they might clerely shew the blindnesse, & ignorance of all the Synagogue, so well instructed in the law, and call by their preaching, the [Page 173] That Christ had sent him: That in the name and authoritie of Christ, he did that he did: But the adulterous generation (said he) which hath long time degenerate from the true race of the sons of God, seeing that darknesse to be much manifested by the light and reshining of the sunne, demaundeth a signe. In conclusion, for so liberall and constantly speaking, was he called before the Inquicisitors▪ valiantly did Valer dispute of the true Church of Christ, her markes and signes, of the Iustification of man, The Principall pomtes of Christian religion. and other like chiefe points of Christian religion: the knowledge whereof Ʋaler had obteyned, without any ministery, or humane helpe, but by the pure, and wonderfull reuelation of God. His foolishnesse (as the Inquisitors called it) did then excuse him, and so first confiscating all that hee had; they sent him away. To take away his goods, pleasant meanes to reduce a mad man to his sence. Ʋaler notwithstanding this losse of goods; ceased not to prosecute what he had begun. A few yeares after, for the selfe same cause they called him againe: and yet supposing, that he was a foole indeede, they burned him not, but made him to recant or deny, not in open audience, but to himselfe alone, in the great Church betweene the two quiers. For all his foolishnesse, they condemned him to continuall wearing of a great Saint Benito (or diuels coate) and to perpetuall prison. About the yeare 1545. From this perpetuall prison, euery Lords day, they carried him, with many other penitents, to heare masse and sermons in the Church of Saint Sauiour; where, set to heare the Sermon (albeit a prisoner) he oft times rose vp before all the people, and when he preached false Doctrine, gaine said the preacher. But the Inquisitors, as then not so wicked, with conceit of his folly, excused him. Much did it also auaile Valer, to haue bene an old Christian, and not descended of the Iewish or Morish race. The Inquisitors in the end, drew him from this perpetuall prison in Seuill, and sent him to a monasterie in Saint Lucas, called of our Lady of Barrameda; where being 50 yeares old and vpwardes, he died. By the meanes of this Ʋaler, many that heard and conferred with him, had knowledge of the true religion: & chiefly that famous and good Doctor Egidius, D. Edigius. Cannon & preacher in the great Church of Seuill, that so much good did in Seuill, both with his good [Page 178] good life and Doctrine. I haue long dwelled vpon discourse of this Historie of Ʋaler: but pardon me; for this Ʋaler was the first, that openly, and with great constance, discouered the darkenesse in our time in Seuill. After this persecution of Rodrigo de Valer, many others were persecuted, some of whom escaped: as Doctor Iohn Perez, who came to Geneua: where he imprinted the new Teament, & other bookes in the Spanish tongue, others aboade there stil, of whom many perseuered. And others of the Inquicitions conceiued such feare, that they denyed the truth: and which is worse, were persecutors therof as was doctor Herman Rodriguez, & maister Garci Arias, whom commonly they called maister White. But God shewed mercy vpon White, and of a woulfe, made him a lamb, & so was he with great constancie burned. This White, when God had made him truly White, said freely vnto the Inquisitors, whē they examined him in the audience, that they were fitter to follow a droue of asses, then to sit and Iudge matters of faith, which they nothing vnderstood. Anno 1555. In the 1555. yeare, seuen persons, men and women went out of Seuill, and came to Geneua, where they made their aboad. Anno 1557. In the 1557. yeare happened maruelous things in Seuill, & worthy of perpetuall memorie: namely, that in a monasterie called S. Isidor, the most famous and rich in all Seuil, the busines of true religion went so, & so plainely forward: that vnable with good conscience, there to stay longer, 12 of the Friars in short time departed, some one way, and some another: al which within a yeare came to Geneua; whither at their departure, they determined to goe. None of thē there was that passed not great dangers & perils: but from all these perils God did free them, & with a mighty hand brought them to Geneua. Thees, that abode in the monasterie (for it is to be noted, that almost al those of the monasterie, albeit they went in woulues habits, had knowledge of Christiā religion) suffered great persecution: taken they were, tormented, disgraced, very hardly & cruelly intreated, and in the end many of them burned: and in many yeares almost was there no act of Inquisition in Seuill, in which there went not more or lesse, out of this monasterie: Among those that went out, and came to Geneua, was the Prior, vicar & procurator of S. Isidor, & with thē the Prior of the Vale [Page 179] of Ecija, of the same order. And God with his mightie arme, did not only deliuer these 12 from the cruel grype es the Inquisitors before the great persecution began in Seuill: but afterwards also in the time of the great persecution, deliuered other 6 or 7 from the same monasterie, making foolish; and of no worth nor effect, all the stratagems, Councels, subtelties, craftes, & deceits of the Inquisitors, that sought, but could not find them: for who shall destroy, whom God wil preserue? In the same yeare of the Lord: 1557. another memorable thing hapned also in the same citie of Seuill. And this it was, that one called Iulian Hernandez (whom the French, by reason of his small stature, called Iulian le petit) with the great desire, and zeale that he had to doe some seruice to God, and his countrie, drewe out of Geneua two great drifattes, full of Spanish bookes, of those which before we haue said Doctour Iohn Peres to haue printed in Geneua; Which bookes, and moreouer all those that taught true Doctrine and Godlinesse, had the Inquisitors forbidden: because the ignorance, and darkenes of Antichrist, loueth not the wisedome, and brightnesse of the Gospell of Christ: for feare that their workes should be conuinced and reproued. Iulian by Gods great miracle, carried all these bookes, and put, Iulian brought many bookes to Seuill. and dispersed them in Seuill. Yet so secretly could he not doe it, but (by meanes of a fearefull man, an hypocrite, which sould himselfe for a brother, and was in deede a Iudas) it came in the end to the Inquisitors eares: and so they tooke Iulian, and many others more. So great was the takeing, that they filled the prisons, and some particular houses also. 800. prisoners for the teligion in Seuill. There was eight hundred then taken for the Religion in Seuill: a thing which astonished the Inquisitors themselues. Among these prisoners, and them also, which were afterwardes taken, were found many men, excellent in life and doctrine. As were Doctor Constantine, maister White, the licenciate Iohn Gon [...]ales, the licenciate Christopher de Losada Phisitiō, & minister of the priuate Church in Seuil, Christopher de Arellano Friar of S. Isidor, a most learned man, euen by report of the Inquisitors themselues, & maister Ieronimo Caro, a Friar dominik, Olmedo, a man learned, & the beneficed çafra. There were also people both men & women, rich & of qualitie; [Page 176] among whom, was that truely illustrious, in pietie and goodnes, Don Iohn Ponce de Lyons, brother to the Countie of Baylen, and eldest sonne of the Duke of Arcos: and Lady Iane, wife of the Lord de la Higura; to whom (newly deliuered of childe) the Inquisitors gaue the torment called del Borro, in the Castle of Triana: and such was the torment, that thereof she dyed. For the cordes pearced the very bones and marrow pipes of the armes, of the muscles, and of the legges. And so tormented, they caried her to her prison as dead, casting out of her mouth bloud in great aboundance; by reason that her intralles were broken in her bodie. Eight dayes after this cruel torment, without company, or any assistance (saue onely a young maide, which a few dayes before was likewise tormented) in the end she died. Oh Inquisitors, more cruell then wilde beastes, how long shall the Lord suffer your tyrannies and cruelties. O yee Spaniardes, that so much loue your wiues; and so zealously, keepe them: how long will ye suffer that these cursed Elders of Susanna, should see your wiues and daughters in their smocks, yea in a manner naked, taking pleasure to behold them, and after giuing them torments, hauing sometimes formerly made loue vnto them, ô that all that were knowne, which in the Inquisition passeth. A certaine Inquisitor there was, which in merriment and iest, said of his companion; that he contented not himselfe to beate a cutle, but also to eate it. This said hee, because the Inquisitor, had whipped a faire young maid, that was taken for a Iewe, thē lay with her, & burned her afterwards. By this subtillty may the rest be vnderstood, which the Lords Inquisitors vse with the women, which they hold prisoners. Of this great number of prisoners, where many burned by twēties, or fewe lesse, it chaunced that they burned them. The rest were vnhappily handled. The like was done of the house of Doctour Cacalla in Vallodalid. The house of Isabella de Ʋaena, where the faithfull assembled to heare Gods word, was plucked downe and sowne with salt, that it should neuer be built againe: and fot a perpetuall memorie that the faithfull Christians, whom they called Lutheran heretiques, there assembled. In the middest thereof they placed a marble pillar. The Licenciat Losada, minister of Gods word, was burned: many deceassed, were vntombed and burned: D. Vargas. D. Egidius. namely Doctour Vargas, and Doctour [Page 177] yeares was this Egidius in the Inquisition prisoner, part of them in the castle of Triana, and the rest in other places; where they shut him vp. D. Cōstantine. D. Constantine (who by infirmitie and ill intreatie was not long before dead in the castle of Triana) and so knewe by such as were present at his death, and ayded him in his sicknes) was also vntombed: which notwithstanding, the sonnes of falshood bruted it abroad, that Constantine murdred himselfe. This so great a lie, they inuented, that the vulgar sort, which neither know nor beleeue, but that onely, which the Inquisitors command them to know and beleeue, should abhorre the religion, and the preachers thereof, sith being desperate like Iudas they killed themselues. This D. Constantine, was one of the most learned, and eloquent men, that of long time our country of Spaine yeelded: confessor, & preacher he was, to Don Charles the Emperor & K. of Spaine; & thereby might (if he had would) haue attained to great dignities: but as one that nought esteemed the vaine honors of this world, The persecutiō of Voll odalid &c. he dispised them al and returned to Seuill: where, of the Inquisition, he was taken; therin died, and by the same was afterwards burned. About this same time, D. Cacalla. or a little after, began the great persecution in Vallodalid, where Doctour Caçalla preacher to the Emperour, the most eloquent (as saith D. Illescas) in the pulpit, of any that preached in Spaine, his mother, brethren and sisters, Don Charles a knight qualified, aud many others, were burned: The sonne of the marques of Poza, and others were disgraced, and the house where they assembled was pulled downe; and in like sort vsed as was that of Isabell de varna in Seuill. The vulgar sort beleeued, that they met by night in these houses; and that the sermon ended, they put out the candles, and abused themselues together without respect of kindred or other, & of many other abhominations were they slaundred. These lies be not newly stamped: many yeares are since passed that to defame the Gospel, and professors there of, Sathan did innent them: as by the apologies made by the fathers of the Church that then liued, to Iustifie their cause doth appeare. Read Iustine Martir lib 1. of his questions, and the answeres to the 126 question. Tertulian, in his Appologie. S. Ciprian against Demetrianus. Origen against Celsus, Arnobius in seuen bookes, and chiefly in the first [Page 178] against the Gentiles Saint Ambrose & Prudencius, against Symachus, & much to the purpose S. Augustin in the 5 first bookes de Ciuitate Dei: and Orosius lib. 7. Of the selfe same things that were the Christians in old time slaundered, of the very same thinges are we now falsely slaundered. About the sixty fiue yeare Nero caused Rome to be fired: which burned nine dayes: and the tyrant gaue it out, that the Christians had done it. About the 170. yeare, the Gentiles forced with tormentes the seruants of the Christians, to say of their maisters, many abhominations: and among others, that they eate their owne children. Celsus the Gentile Philosopher, accused the Christians for disloyall, and traytors: and said: that their religion they had taken from the Barbarians and Iewes. Origen defended the Christians, with 8 bookes which he wrote against this Celsus. In the time of S. Augustine, were great calamities and wars, the which Symachus an orator, and many other imputed to the Christians, Cap. 7. [...]8. saying: that whiles the Roman Empire adored their Gods, Cap. 44. 17. &c. it prospered. The like Historie reciteth Ieremy, that when they worshiped the Queene of heauen: then all thinges prospered. Read the bookes intituled of the citie of God, where Saint Augustine wrote against this slaunder in defence of the Christians. In the time of the glorious martyr Saint Ciprian, who many yeares liued before S. Augustine, there was a Proconsull in Africa, called Demetrianus a great enemy of the Christians: he, and others such like with him, said: that all the wars, famine and pestilence, wherewith the world was then afflicted ought to be imputed to the Christians; because they did not worship the Gods. Against this Demetrianus, wrote S. Cipriā, saying, that not the Christians, but the Gentiles were the cause of these calamities: because vnwilling to worship the true God, they adored false Gods, and afflicted the Christians with so great, and so vniust persecutions: not that they should confesse God, but that they should denie him. The weakenesse of their Gods he shewed them, seeing they could not defend themselues, &c. Al this in our time fully passeth: For the selfe same causes are we at this day slaundered, and vniustly, to the most cruell and shamfull kind of death condemned: The same state of the Church is now, as it was in the time of Saint Ciprian, and of the other [Page 179] Saintes by vs named: And as they were defended against the Gentiles. So we, against the Antichristians doe now, make our defence. We tell them, that God sendeth in our dayes, so many calamities of wars, famine, and pestilence, because they haue profaned the diuine worship, The cause of the present calamities. and in the place of the creator, they honour the creatures: They worship not God (as he hath commaunded) in spirit and truth, but after the doctrines and commaundements of men, and God alone doe they not worship: but also the Saints, their Images and pictures. They adore not, will they tell me, the Images, but that which they represent albeit their second Nicen Councell (not the first which is holy and good) commaundeth Images with the same adoration to be worshiped, as that which they represent: as in the beginning of this Treatise we haue declared. Also our aduersaries seing themselues in some affliction, inuocate the saints of Paradise, without any commandement or example in al the holy scripture so to do, where they ought to inuocate none but God alone. Also wheras ther is but one only mediator, Intercessor & aduocate, betwixt God & mā, which is Christ Iesus, as the Apostle calleth him: they not contented with the only Intercessiō of Christ (for were they cōtented Christ is sufficient for thē) many mediators do they inuent, & each one maketh choice of one for himself. Also they take away, & ad to the law of God (he which so doth being cursed of God) & so take they away the 2. cōmandement against Images: & to fil vp the number of ten. of the tenth, doe they make two commandements. Also we read in holy scripture, that the Lord in his catholike church did institute but two sacraments, baptisme & the holy supper: they haue made 7. The Pope, the Councell and Inquisition can not erre. They also say that neither the Pope, nor Coūcel nor the Inquisition can erre: hence commeth it that they giue so much credit to the decrees & constitutions of the Popes, Councels, & Inquisitors, as if they were the word of God it selfe: & yet would God they gaue not more credit to them, then to the word of God. Very common are ignorance, supersticion, & Idolatrie in the Romane Church: This is the height of al their wickednesse, that with fire & bloud doe they persecute the true & catholique Christiās: because so instructed & gouerned by the word of God, they worship one only God in spirit & truth; & because [Page 180] they hold Iesus Christ for the only, and alone mediator and because they ad not, nor ought diminish from the law of God, nor his worde. When our aduersaries shal then say; that we trouble the world with our new doctrine, we will make them the same answere that Elias (inspired with the diuine spirit) freely made vnto K. Achab. 1 Kings 18. 17. Art thou he (saith Achab) which troublest Israell? Elias answered. Not I, but it is thou & thy fathers house, that trouble Israell: because ye haue forsaken the commandements of the Lord and followed Baall. yee then (will we say to our aduersaries) are they, that haue forsaken the commandements of Christ, & haue followed the traditiōs of Antichrist, your father the Pope; ye are they, which worship not, nor honour God, but ye worship and honor Images, against the expresse cōmandemēt of God Exod. 20. Deut. 5. with many other places. Let our aduersaries (at last) vnderstand, these & others such like, to be the cause why God afflicteth the world, with so great wars, famine, pestilence, & diuers other calamities, within our dayes we haue, & yet doe suffer. His maiestie for his infinit mercy, & for his Christs sake, opē their eyes: that they may consider the works of God, & so may soften, & not harden their harts, as did Pharo: who by the more God did afflict him for his rebellion & contempt, by so much the more was he hardened against God, & the people of God.

But leauing ancient histories, come we to that which in our dayes happened, let vs come to our countrie of Spaine. God by his iust iudgement hath many times in the space of 40 yeares afflicted Spaine, with wars, famine, pestilence, and other calamaties, which began a little after that great persecution, against the faithfull and catholique Christians: This persecution beginning in Seuill, hath stretched almost throughout all Spaine, against the noble & learned people (as after we wil declare) The priests of Baall in their pulpits, cōfessiōs & discourses do affirme all this of right to be imputed vnto those whom they cal Lutheran heretiques: The common people which neither know, nor other thing beleeue, but that which these Baalamites tell them, & cōmand thē to beleeue, doe beleiue it so to be. For confirmation of my sayings, I wil here recite that which D. Illescas cap. 31. vpon the life of Pius 4. saith. His wordes be these. In the 1561. yeare, on Saint Mathewes day the 21 of September being the [Page 181] Saboth, Fire in Valladolid. two howers before day in the morning, aftre was kindled in the streete called Costanilla of Valladolid so terrible and fearefull, that without hope of remedy, in the 30. howers space, it ruined aboue 400. of the most principal & rich houses of that famous citie. So wonderfull, & almost neuer seene was this calamitie, that it was taken for a thing myraculous: For the neighbour houses, and neere adioyning to those that burned, were not onely burned: but the fire in a moment did leape from one streete to another farre of distant, and beginning at the top of the house, brought the whole presently with it, to the earth. Many marchandizes, much wheat, wine, and other thinges, which by reason of the great furie and fiercenesse of the fire could not be put in safe keepeing were lost. The whole Citie was greatly troubled: because none could know, how, or by whom the fire was kindled. And all feared, that it was some coniuration of the Lutherans, And a little lower: There is made euery yeare vpon Saint Mathewes day a most solemne procession, to intreat our Lord, to be pleased by the meanes of his holy Apostle, to deliuer the citie from the like plague & tribulatiō. Thus far D. Illescas. To the selfe same purpose wil I here also recount a very pleasant tale, which I read in a historie, & I my selfe also heard D. Bourne, who in Queene Maries time was bishop of Bathe in England tell the same. The historie is this: A historie of Iohn Fox. In the time of K. Henry 8. one Malary maister of Arte of the vniuersity of Cambridge, was for profession of the Gospel of Iesus Christ, condemned to doe publique penance in the Church of S. Mary, in the vniuersitie of Oxford. The penance was, that he should publiquely recant, and beare vpon his backe a faggot, for the terrour of the studentes of that vniuersitie. And for the more solempnitie of this recantation D. Smith diuinitie reader preached. The principall and only matter, which he handled in his sermon was, concerning the Sacramēt of the altar. The Doctor for more confirmation and credit of that he had to say in his sermon, caused their holy and catholique peace of White bread, which they call the Sacrament of the altar, to be hanged in the pulpit before him: To this spectacle, ran very much people; aswell students as citizens: which heard the sermon with great attention: hardly had the doctor halfe finished [Page 182] his sermon, when a voyce of one that cried in the streete Fire, fire, was suddenly heard in the Church. The cause of the crie was, for that one comming along the streete, espied a chimnie on fire, and after the English vse in such cases, he cried through the strete Fire fire. Whē they within the Church, & nere to the doore heard fire fire: they also began to say, fire, fire. And so frō mouth to mouth went fire fire. euen to the doctors & the preacher himselfe: who at the hearing of fire fire, remayned astonished with the great feare he conceiued, and marueyling what it might be, began to lift vp his eyes, and behold on all sides the roofe and walles of the Church. His auditorie seeing him looke vp, began with a loud voyce to crie, Fire, fire: some demaunded of other some, where see yee the fire? To this demaunde one answered: In the Church [...] Hardly had the other answered: In the Church: Imaginary fire in the Church. when all in a moment began to crie out, The Church burneth, the heretiques haue set the Church on fire. And albeit no man sawe any fire, all notwithstanding together cryed Fire, fire, and each one supposed that was truth which he heard. Then feared they indeede: such was the concourse and tumult in the Church, that cannot with wordes be expressed: such as haue found themselues in the like cases, haue experience thereof. This strong Imagination of fire possessing their heades; all whatsoeuer they saw or heard, confirmed and increased in them the imagination conceiued. The principall cause that augmented this suspition, was to see him with his faggot, whom they held for an heretique. This made them beleue, that al the other heretiques had ioyntly conspired with him, to set fire on the Church. The great dust which with the vnquietnes, concourse, & tumult of the people was raised in the Church, did augment in thē also this suspitiō. This dust then seemed to be smoke of the fire which they had imagined. This concourse was also the cause that many came to their deathes: for the small ribs & bones were broken, whereof many died. The people flocked to the doores of the Church: but so great▪ was the throng & presse; that none could go out of the Church In the end seeing no remedie, they begā to crie out against the cōspiracie of the heretikes, which had kindled the fire, to burne thē aliue. It was a world to see those great rabbines, those great [Page 183] doctors, with their long scarlet robes & doctorall habits, runne from one side to another, blowing, panting, and sweating, seeking some corners where to hide themselues. In all this cōpany was there none more quiet, then the poore penitent heretique who, throwing from him the faggot, it fell vpon the head of a Friar that was next him, & so abode quiet, expecting what God would doe with him. Among thē al was there none more feareful, nor more cried out for feare; then Smith the preacher; who with the first began to crie from the pulpit, saying. These be the webs & crafts of the heretiques against me: Lord haue mercie vpō me, Lord haue mercy vpō me: But his breaddē God, which he called Lord, & was hanged as we haue said neere vnto him, could not quiet him. Nought in this garboile more caused thē to feare, then when the lead was to begin to melt (for ye must know, that many Churches in England are couered with lead) & many of thē began now to affirme, that the molten lead fell vpon thē. Then were they amased, & many of them that had authoritie & cōmand, seeing that neither by force, regard of their learning, nor authoritie they could ought preuaile, they chāged their purpose & began to vse very gentle words; promising to them they would pull them from that daunger (albeit by the eares) a good reward. There was a man that gaue 20 pound (euery pound is forty Spanish ryals) an other promised his garment, & others, other like thinges. They that might, placed thē selues in the hollownes betweene pillar & pillar, that the lead, which they said was moltē, should not fal vpō thē. A maister of the Colledge ther was, which vnnailed a table, & couered therwith his head & shoulders, that the lead should worke him no anoyance. There was a mā, albeit very grosse, who seeing there was no meanes to goe out of the Church, needs would be breaking of the glasse, to go out by the pane of a window, but half of his body being forth, he stuck fast in the grate; so that he was not maister of himselfe, nor could he go forward nor backward. The poore paunched monke saw his danger doubled: for if the fire, or moulten lead should fal without, that part then that was without the window, would be in danger, & if it fell within the Church, the part then within was in the same danger.

To another monke, another chaūce hapned. And this it was▪ A [Page 184] certaine boy (seeing that by reason of the great presse and multitude of people, he could not goe forth clymed as he could, vpon their shoulders and heades; and so came and placed himselfe on the top of the Church dore, where he aboade, not able to passe further: Thus resting vpon the height of the dore, he espied by chaunce (among those that came crawling vpon the heades of others) a monke comming towards him, who bare at his backe, a great and large cowle: the boy seing good occasion offered, A boy put himselfe in the cowle of a Monke. let it not slip: and so when the monke was neare vnto him, he let fall himselfe from the height of the dore, and very wittily put himselfe into the monkes cowle; supposing if the monke escaped, that he also with him (as it hapned) should goe out of the Church. In conclusion the monke crawling vpon the heades of others, at last escaped, carrying the boy at his backe that was placed in the cowle, & for some time perceiued not any weight or burthen vpon him. In the end, within a while the monke came somewhat to himselfe; felt his cowle more weightie, then wontedly it was, and hearing the voyce of one that spake in his cowle, then began he afresh to feare, more thē before, when he was thronged among the people, supposing (& that verely) that the euill spirit, which had fired the Church, was placed in his cowle: & then presently began he to coniure the spirit, saying: In the name of God, and of all the Saintes I commaund thee, to tell me whom thou arte, that hanges at my backe? To whom the boy answered: I am Beltrams boy (for so was his maister called) But I coniure thee (said the monke) in the name of the indiuisible Trintie, that thou wicked spirit tell me, who thou art; whence thou comest, and that thou depart hence. To whom the youth answered, I am Beltrams boy: I beseech you sir let let me goe: and so speaking, assayed to goe out of the cowle, which, with the weight, and the boyes endeuour to goe out, began to rend vpon the shoulders of the monke. When the monke well vnderstood the matter, he drew the boy out of the cowle. The boy seeing himselfe out of daunger; tooke him to his heeles, and ranne with what speede he could. In the meane time whiles this passed, they that were with out the Church, beholding on all sides, and seeing there was no cause of feare, marueyled to see them in such a straight, [Page 185] and made signes & showes, to them in the Church, to be quiet, and told them abroad, there was no cause of feare. But for asmuch as they that were in the Church, could not for the great noyse, and rushing within, heare that which was told them; the signes which they made, they interprete to the worst sence, as though all without the Church had with liuely flames burned, and that for the distilling downe of the molten lead, and for that it fell in many places, they should abide within the Church; and not aduenture to goe forth. So that signes, and voyces much increased the feare. For the space of some howers indured this confusion. The day following, and that whole weeke also, were many billets fixed one the Church dore: one said. If any haue foūd a payer of shooes, lately lost in the Church of Saint Mary: another said, if any haue found a garment: In another it was prayed that a hat should be restored: In another, a girdle, with a purse, and mony which was lost: In another was demanded a little ring, & other such like thinges: for there was no one person almost in the Church, which had not lost or forgotten some thing. As touching the poore penitent, him they commaunded, that for asmuch as he had not by reason of this tumult, done his pennance as was meete, he should doe it the day following, in the Church of Saint Frideswid, and so he did it. These Histories of the fire of Rome, of the fire of Vallodalid, and the imaginarie fire of Oxford doe very wel confirme that which wee haue said: that the poore Chistians▪ haue at all times bene slaundered, and vniustly condemned. Therefore are they called sheepe appointed to the slaughter▪ God, who is Iust, will not leaue without punishment, such monstrous lies, such false testimonies, and such fierce cruelties: his day (albeit he slacke) will come vpon the Inquisitors. For the bloud of the Iust, holy, faithfull, and catholique Christians, by them shed, cryeth vnto God, Apoc. 6. 10. as did the bloud of Abell, saying. How long Lord holy and true, wilt thou slacke to Iudge and reuenge our bloud on those that dwell vpon the earth? To whom it was answered: that they should rest yet a while, vntill their fellow seruantes were fulfilled, and their brethren which were also to be slaine with them. This day let vs then expecte with pacience. God one day shew mercie to Seuil, that this monasterie of Saint [Page 186] Isodor, be conuerted to an vniuersitie, where diuinitie may be chiefly professed. The rents of this monasterie, which be great, suffise, with ouer plus to maintaine the said vniuersitie: and the ruyned house of Isabella de Vaena, may be conuerted to a publique Church, where the word of God may be preached, and the Sacraments without adding or diminishing, according to the institution of Iesus Christ, administred. So great and greater things then these, hath the Lord in our time brought to passe. It shall not be from our purpose to recite that which D. Illescas reporteth to haue happened in Spaine in the time of this Paule 4. touching the great nomber of Spaniards, of the religion (which he calleth Lutheranes) that was discouered. His words be these: In the former yeares were Lutheran heretiques accustomed to be taken & burned whatsoeuer, in Spaine: but al those that they punished, were straungers, as Dutchmen, Fleminges, or Englishmen, &c. And of those which came from these kingdomes. And a little lower: vile people and of most wicked race afore times did wontedly goe out to the Scaffoldes, and to weare the Sarbenitos in the Churches: but in these latter yeares, haue we seene the prisons, scaffolds, and fires also furnished with famous people. And (which is more to be moaned) of illustrious persons also and of such, as to the eie of the world, in learning and life were farre before others, &c. And somewhat lower: The businesse came to termes, that they practised now among themselues, a most fearefull conspiracie, such, as had it not happened so soone to be discouered (as it was afterwardes vnderstood) al Spaine had run in great hazard to be lost, &c. And a lttle lower: In Valladolid D. Caçalla, his fiue brothers and mother, with most great secrecie, & singular diligence, were taken. In Toro was taken Herrezuelus, & many other in Cemora, & in Pedrosa, many men & women, Nunnes, maried women, and damsels, famous and of great qualitie, &c. Among those that were burned, were also certaine Nunnes, very young, and beautifull: who not contented to be Lutherans, were teachers of that cursed doctrin, &c. And alittle after. Al the prisoners were of Valladolid, Seuill, and Toledo, persons sufficiently qualified, &c. And so many & such they were, that it was thought if they had two or three moneths more slacked to remedy [Page 187] this mischiefe: all Spaine would haue burned, and we should haue come to the most bitter mischaunce that euer was seene therein. Hitherto D. Illescas. Whereof we will conclude, that God hath reuealed the light of his Gospel in Spaine to learned people, and people of renowne, famous & noble. He will shew like mercy when he pleaseth, to the vulgar and common sort. When they see in Spaine a man well lettered and learned then say they, Que es tan docto, que està en peligro de ser Luthrano he is so learned, that he is in danger to become a Lutheran: And there is not almost any noble house in Spaine, that hath not had in it some one or more of the reformed religiō. His maiestie for his Christs sake our redeemer increase the nomber, for his glory, & the confusion of Antichrist. But returning to Paul 4. In August, and the 1559. yeare, after he had poped 4 yeres, and almost three moneths, Anno 1559. he died. The seat was voyd 4 moneths, & 7 dayes, Don Phillip 2. being king of Spaine.

Pius 4. Pius 4. a Millanist was not much liked nor loued of his predecessor Paul 4. which Paul in the consistorie, did publish, & openly speake against him, saying: that by euill meanes he had procured the Archbishoprick of Milan. Then Pius knowing the dislike of Paule 4. against him, departed from Rome: & thence was absent all the time that Paule the fourth Poped. But when Paule was dead, and he chosen after great discord, and foure moneths & 7 dayes: that the sea was vacant, he reuenged himselfe of him. Pope against Pope. For many things which Paul had commanded, did Pius countermaund: & so pronouncing Don Charles the Emperour, & Don Phillip his son, kings of Spaine innocent and faultlesse, he absouled them of all whatsoeuer Paule 4. had obiected against them. He confirmed the resignement of the Empire, made by Don Charles, to Ferdinādo his brother, which Paul whiles he liued, neither would approue, nor cōfirme. To master Antonius Columna, he restored his patrimony, whereof Paul had depriued him: So did Benedict. 3. Pius 2. many otherlike thinges he did, in despite of his predecessor Paul 4. by Panuinus vpon his life recited. The same Panuinus, Martine 5. and Paul 4. of Pius 4. saith: that when he was Bishop, he became another man; entertaining other customes, & maners (not better but worse) For he which till then was holden curteous, pacient, a well doer, gentle, and not couetous, suddaynely [Page 188] seemed to haue changed his nature. Such is the seat papall, that he which once sitteth therein; albeit before he were not euill, becometh euill. And if he were euill, becometh worse, and in the end most euill: as to this Pius 4. it happened. The same Panuinus saith: that Pius had no grauitie, either in countenance gate, or gestures: that more scoffing he was, then beseemed the maiestie which he represented: of him (saith he) that whiles he liued without charge he was of good life & reputation, and whiles also he had charge, vnder the high bishops his predecessors. When he was Pope, great shewes he gaue of a good Bishop, insomuch that he held the Councell of Trent (note the hypocrisie) whiles the Councell continewed, The hypocrisie of Pope Pius 4. he fayned to be good, but the Councell once ended, Pius vsing great libertie, did many thinges that pleased not all men. And a little lower, Pius was a glutton, and swillar: but chiefly in eating, for at supper he exceeded. Giuen he was to delights and pleasure: he was openly collerique, enuious he was, but in secret: impatient to heare. In his answeres sometime hard and bitter, ambitious, to commaund, crafty, a fayner and distembler. When he sa [...]e it needefull, fearefull, but bould in dissembling his feare, and ill be loued. Panuinus his friend, all this▪ and yet much more saith of him: Albeit true it is, that as a Parasite of the Popes, much good he saith of him also. But what vertues could possesse a man subiect to such manifest and enormious sinnes? He had (saith he) a singular memorie, and so could aptly, and suddenly recite the whole volume of the auncient lawyers, Poets, and Historians (but not of the Bible, which I suppose he neuer read▪ for by his profession, he was not a diuine▪ but a lawyer) of him (saith he also) that at the handes of Cardinall Borromeo his nephewe and sisters sonne, with great deuotion he receiued all the Sacraments of the Church, the which (to my knowledge) we doe not read (saith the same Panuinus) to haue happened to any of the chiefe Bishops. Doctour Ille [...]cas speaking of Pascall 2. saith. That hauing first receiued the holy sacraments, he died. Of the other Popes I doe not remember that he saith any such thing. The reason is (as saith Sanazaro speaking of Leo 10.) that the Popes being great Simonists, haue sould the Sacraments, and so not kept them for themselues. Or to speake better, [Page 189] the cause is, that the Popes hold and say in their harts there is no God: and so in the time of sicknes, and at poynt to die, they make no esteeme of the sacraments, The Popes esteeme not the Sacraments be case they be Antichrists. or Christian religion, but die like swine. This Pope Pius 4. ordeyned a confession of faith, which all they should make, that were to be Bishops: the which in his life Panuinus placeth. This confession is a summary of all the ignorances, supersticions, and Idolatries of the Antichristianisme or papisme. This Popes whole study was, by right or wrong, to get money: and whereof he had store: which vpon his kindred, friends, & buyldings, Whereunto he was much inclined he wasted. In the 1565. yeare, after he had Poped almost six yeares, he dyed (as in Rome went the common voyce and fame) in the armes of his minion (which is not much out of square, sith Panuinus his friend of him saith, that he was giuen to delightes and pleasures) and (as saith the same Panuinus) he procured his owne death. Morbo ex victus intemperancia hausto) to wit by disorder in eating, and glutting, whose belly was his God: our king Don Phillip 2. then reigning in Spaine. In the time of this Pius 4. Anno 1563. and the 1563. yeare, a thing very strange happened in Seuill, Confession was almost the cause of the ruine of the Popedome. the which, had it proceeded further, & the Inquisitors bene a little more carelesse; so likely it had brought the whole papasie to the ground: else should it at the least haue receiued some notable damage. The matter is this. In Seuill where some more curious, then was mete for the papasie: which of the priests and Friars complained bitterly to the Inquisitors, because they abused confession (as others also afore time had abused it) in courting and making loue to honest matrons and damsels; Confession serueth for a band and for such end moreouer, as such beginnings accustomably succeede. The holy office thought meete, that such confessors should be punished: But for that the matter was obscure, and none in particular but generally were accused; they made an edict, & published it throughout al the Churches of the Archbishoprick of Seuil, commanding al & euery person of what estate or condition they were, which had knowne, heard or vnderstoode, if any Fryar or Priest whatsoeuer, that with their daughter or daughters at confession had to this end abused the sacrament of confession; that such person vpon most grieuous payne, shoud declare it to the holy office within 30 [Page 190] dayes. This decree once published, so great was the multitude of women, which from Seuill only went to accuse their filthie confessors to the Inquisition, that 20 notaries, and so many Inquisitors, sufficed not to take their depositions. The Inquisitors finding themselues much wearied and vnable in 30 dayes to dispatch the businesse, gaue them other 30, and yet these 30 not suffising, againe and againe, they prolonged the time. Many honest matrons, and many Ladies of qualitie, held great warres within themselues: The scruple of conscience, on the one side, to incurre the sentence of excommunication imposed by the Inquisitors vppon such as should conceale it, moued them to goe. And on the other side, they feared lest their husbandes holding them for suspect, should become iealous of them. And so, neither durst they, nor yet found oportunitie, to goe and speake with the Inquisitors. But at last disguised and masked after the manner of Andaluzia, as couert as they could, they went to the Inquisitors: yet how disguised, and secret soeuer they were, many husbands left not to follow them, and watche them earely to knowe whither they went: which was the cause of great iealousie. On the other side it was a sport to see the priests and Friars fathers of confession, to goe sad and sorrowfull hanging downe their heades, by reason of their guilty conscience: euery hower and mynute expecting, when the Familiar of the Inquisition would lay handes vpon them. Many of them supposed, that a great persecution was to come vppon them; yea and greater then that which the Lutherans then suffered, yet was all their feare but winde, and smoke which passeth away: For the Inquisitors by experience foreseeing the great damage that would redound to all the Romane Church, if their ecclesiastical persons should be despised and pointed at: and the sacrament of confession should not be so prised nor esteemed as before: would no further proceed in the busines; but interposing their authoritie, hushed all thinges, as though nothing had euer happened. And so no cōfessor was chastised, no not those, whose villanies were sufficiently proued: which thing freed the ecclesiasticall order from great anguish of mind, and all their sorrowe was turned into ioy. But his day will come [Page 191] vppon such, and the Inquisitors that smothered so great villanies, and abhominations: Who pardoning their friendes, and houshold fathers of confession: turned all their hate and fury against their enemies the Lutherans: whom with fire and bloud, they did not onely persecute in Seuill and Valladolid: but in many partes of Spaine also. And thus was Iesus Christ againe in his members condemned, and Barrabas let loose. About the 1550. yeare one Don Pedro de Cordoua priest made confession an Instrument to abuse his deuout penitents. About 1576 yeare for the like businesse, were many Theatinians, or Iesuites (called Alumbrados) in Erena condemned: the principall of whom was called Father Ternan daluares who dyed in the gallies. Not many yeares since, in Sicilia another such like chaunce happened, not that which to this purpose saith Machauile, in the third booke and first chapter of his discourses. I alleage not Machauile because I hold him for Godly, but for a wicked polititian doe I hold him: the Historie that he recounteth, doe I alleage.

Of all the Romane Bishops (as saith Panuinus vpon the life of this Pope) very fewe there were, Pius 5. that from such lowe beginnings, and in such short time had attained so great dignities as did Pius 5. for being a friar Dominick, without any other office, he came on foote to Rome: and within 15 yeares obteined all these offices: Inquisitor he was, Bishop, Cardinall and Pope. His name at the font was Anthony: because he was borne on S. Anthonies day: when he was fifteene yeares old, he placed himselfe a Fryar, in a monasterie of the Dominicks, and called he was Michaell: This name he held, vntill he was Pope: and would then neither be called Anthony, which was his Christian name: nor Michael, which was the name of his order, but called himselfe Pius 5. which name well agreeth with the figure called Antiphrasis, as when we call a Negro White Iohn; So he being Impious, called himselfe Pius. Cōcerning his electiō might well be said, that which said Iohn Bishop and Cardinall of Porta said (as Panuinus reporteth) of Gregorie 10.

Quem patrem patrum fecit discordia fratrum. The discorde among the Cardinals, made Pius the fift; Pope. After hee was made Pope, he gaue out against the most gracious Queen [Page 192] of England, defendresse of the true & Catholique faith, a most pestilent bull; wherin he absolued all her subiects from of their oathe of obedience which they had made: and exhorted the Christian Princes, to take armes against her. This furious and brutish lightning effected no mischiefe, al was turned to smoke nothing was heard but a certaine thunderclap, & noise of gunshot or childernes squibbes. And so his bull was foolishnesse, a little bubble it was, which when is rayneth, is made vpon the water, and presently vadeth away. He that brought this bull to England, was caught; and as a traitor sentenced to death: and quartered; the Pope his God on earth being vnable to helpe him, nor with all the Masses, they sayd for him, could draw him out of hell. And the Queene in her kingdome liueth and reigneth; triumphing ouer her enemies, maintaining and defending the holy catholique faith, and making her kingdome a receptacle, refuge and sanctuarie for poore strangers, which from so many parts of Europe (flying the tyranny of the Roman Antichrist) haue these 40. yeares space with drawne themselues to it. The powerfull arme of the most high God, all sufficient, whose name is Iehoua hath done this: to him be the glory for euer & euer amen. Psal. 97. 7. For besides him is there no God: cōfounded then be they that serue and worship carued Images; those that worship Idols: sith they neither can helpe them, nor yet doe goodnesse. Pius 5. tooke out of the bookes that which the authors with great truth said against the Pope. This Impius 5. spunged out of Petrarque and Bocace the famous Italian Poets, all that, which with great liberty and truth they had said concerning the Pope, the court of Rome, and ecclesiastcall persons. For ye must note, that before God raised vp Luther, and others more that succeeded; the Italians, and chiefly, the subtill and free witted Florentines, were those, that with their liuely collours, and proper shaddowes painted out the Pope, his Roman Court and clergie. Read Dant, Petrark and Bocace (but beware they be not those which the Pope hath gelded, and thou shalt see if I speake truth. Great shame it is for our Spaniards, who esteemed themselues of as free and good conceit as the Italians, that they disable, and deiect themselues slaues to the Pope; not daring to whisper against him, what villanies soeuer they see him commit. Libertie of conscience: Libertie, away away with the Pope this proud Antichrist. [Page 193] Some of these places which Pius 5. hath gelded, among the sayings of learned men, which haue spoken against the Pope, will we afterwards alleage. Anno 1572. In the 1572 yeare, and first day of May died Pius 5. Don Philip being king of Spaine.

Gregorie 13. Gregorie 13 a Bolonnist, before called Hugo boncompagno the 15. day of may, & 1572. yeare was set in the seat of Antichrist. 13 yeares little more, or lesse he Poped, when he was Pope, he renewed the old hatred of his predecessor Pius 5. against the Queene of England: & so practized by al possible meanes, one while by force (as appeareth by the great Armada sent into Ireland, & had a miserable end) another while by craft and deceit, (as was seene in the great traitor Parry, and others by him sent, who had also a miserable end, and were quatered into 4 parts, as they had deserued) to doe her all the mischiefe he could. But God deliuered the Queene from all those cursed inuentions, and the same God a iust iudge, in the end chastized this Gregorie, by killing his body, and sending his soule into hell. It was the common voyce and fame in Rome, that Gregorie, before he was Pope, and also being Pope, like a father, but not most holy: nor yet holy, but carnall, had his concubyne of whom he had also little sonnes, which said vnto him such graces, as made him to laugh. And beeing Pope, such was the grace that his little sonne Philippicus sayd, that the Pope his father gaue him fiue thousand crownes of rent. Marke ô yee Spaniards, how the Patrimony which you call Saint Peters, is imployed. And he is not alone, he which hath it doth so also imploy it: as we haue seene in the liues of the Popes. The ceremony of the stoole, needed not this Gregorie: for very well was he knowne to be a man, and not a woman. In the time of this Pope, was the most fierce & bloudy battaile betweene the Portugales, and Moores in Africk: wherein 3 kinges died. Don Sebastian the king, being dead in this battell; the Cardinall Don Henry, brother of king Don Iohn the third grandfather of Don Sebastian, was elected king, who like another Anius was king and Priest, of whom Ʋirgill saith in the 3. of his Aeneads.

Rex Anius, rex idem hominum, Phaebi (que) sacerdos.

Of this Cardinall say the Portugales, that in the Epistle of the [Page 194] moone he was borne, and in the Eclipse of the moone he died. In the 1581 or 82 yeare, & in the time of Gregorie 13. his Popeing, a very straunge chaunce happened in Valladolid. There dwelled in Valladolid, The crueltie of a father. a knight quallified, who in the Inquisition had 2 daughters, which constantly perseuering in the good religion, they had learned of the good D. Ca [...]alla, and other martyrs of Iesus Christ; were condemned to be burned. The father being a most rancke Papist: besought the Inquisitors to permit thē for their better instruction to be carried to his house: which thing, the Inquisitors, in regard of the great credit they reposed in him: graunted. And brought thus to his house, the father endeauored to diuert them from their constant resolution. And seing he could not conuince them; he caused Priests and Friars to dispute with them: but in vaine were all their disputs. For the Lord (as in Luke 21. 15. he had promised) gaue them vtterance and wisedome, which the new Pharesies, Priests, and Friars were not able to resist, nor gainesay, The father then seeing al his endeuour nought auailed, went himselfe to his groue, cut downe wood, and caused it to be drawne to Valladolid, he himselfe kindled the fire, & so were they burned. And no maruell: Seing the Lord in the same place of S. Luke 21. 18. Luke forwarned vs, that it so shuld happē. Ye shalbe (saith he) deliuered vp, euen of your owne fathers, brothers, kinsflolkes & friends, & they shall kill you, & ye shalbe hated of all men for my names sake, thus farre of the afflictions & miseries of the poore faithful: yet that which the Lord then addeth, is for our comfort. But one haire, saith he, shall not perish or fall from your head: in pacience possesse ye your soules. So did these two blessed of the Lord possesse, and now enioy that celestiall glorie, which the Lord, for whom they died, had prepared for them before the foundation of the world. This cruell father, in doing that he did against his daughters, vndoubtedly supposed, he did great seruice to God. Of this also hath the Lord foretould vs, Ioh. 16. 2▪ Iohn 16. 2. The hower commeth saith he, that whosoeuer shall kill you, shall thinke he doth God seruice. And that we should not bee dismayed, but coragious in such afflictions, the Lord, in the end of this chapter saith. These things haue I told you, that in me ye might haue peace: in the world ye shall haue trouble, but be of good comfort, I haue ouercome [Page 195] the world. This Gregorie carelesse to correct himselfe, or Clergie either in life or doctrin, by āticipating 10 daies in the yere, gaue himselfe to correct the callender. And to eternize his name, this callender he called Gregorilanum. At this time, were reunited al the kingdomes of Spaine, which from the enterance of the Moores into Spaine 880. & so many yeares sithens, haue bene deuided, & so Don Philip our king and Lord in all Spaine reigneth I beseech my God, from the bottome of my hart, to giue him vnderstanding to know who the Pope is.

In the 1521. Sistus 5▪ yeare & the yeare of famine, the 13 of December, and in a village of 25 or 30 houses, called Montalto neere to the citie of Firmo, which is in the marches of Ancona, was borne Felix Pereto called Sistus 5. In this Sistus 5. the common saying in Spaine was fulfilled: Rex por natura y papa por Ventura. A king by nature, a Pope by aduenture: for so poore was his father, that he was a swineheard. Felix in his childhood was very poorely brought vp, but shewing some sufficiencie of wit, a gē tlewoman for Gods sake, clothed him with the habite of Saint Frauncis, & intreated the warden to receiue him into his couent where he studied Grāmer, logique, Philosophie, & schoole diuinitie: and in those sciences much proffited. In the end, being nowe of age hee was made Inquisitor. In which office, such was his cariage, as few could abide his crueltie: And so it happened, that he called before him, a magnifico of Venice, who (being come) very discourteously, & inhumanly he intreated. This gentleman vnaccustomed to heare such iniuries and disgraces, (as by that which after he did for reuenge to the Lord Inquisitor appeareth) did stomacke the matter. A few dayes after, this gentleman encountered the Inquisitor, & when he saw him, he cōmanded his seruant with a good cudgell, which he carried, to abate the fearcenes of the vnhappy Pereto. Inf [...]lix being thus cudgelled, returned to Rome, and recounted his mischaunce to Pope. Pius 4. very much complayning vpon the Magnifico. The Pope hereat disdayning: sent him backe to Venice, with much more authoritie & power then before. When Felix was returned vnto Venice, he presented his cōomission to the Segniory. The Segniory being wise & prudent, & knowing the quarrilous humor of this man, & wel perceiuing that he came with a desire to reuenge, commanded a wax candle to be [Page 196] kindled and Felix if he were wise, precisely to depart their dominion and iurisdiction, before that candle were consumed. This Infoelix vnable to doe otherwise, A notable acte of the seigniory of Veni [...]. returned eftsoones to Rome, & complained to the Pope. The Pope seeing this man meete for his seruice. made him maister of his Pallace. After this when the Spanish Inquisition (of all men how high soeuer feared, & liked of none (held the Archbishop of Toledo for suspected of heresie; the Pope sent Felix into Spaine to heare this cause. The General of the Franciscās, the chiefe dignitie among them, now happened to die. This dignitie gaue the Pope to Felix, whom a few yeares after, the same Pope made Cardinall. In conclusion, when Gregorie 13 was dead: Felix by meanes of his good friends in Spaine, was made Pope, and called himselfe Sistus 5. This name he tooke in memorie of Sistus 4. who was, as was he a Franciscan Friar. So abhominable truly are the thinges read of this Sistus 4. that their memorie with him, deserueth to be buried in hell, and perpetuall obliuion. Read his life, which we haue culled out of diuers authors. Notwithstanding, all this, would Felix be called Sistus 5. because he thought to be another, and yet worse then Sistus 4. When he was Pope (as though in himselfe, his Romane court, his Rome, his Babilon, which for her customes, is the mother of all fornications, and more then beastly abhominations, and for Doctrine, the schoole of error, and Temple of heresie said her renowned Petrarque) now 200 yeares past, nothing there were to be corrected or amended) he gaue himselfe I say (as though in his owne house he had nothing to doe) to seeke to correct & after his maner, to entermedle in the houses of others. And so by all possible wayes, deceites, crafts, treason and violence, he practized to disturbe the quiet and happinesse of the kingdome of England, suborning, and animating most wicked men, and abhominable traitors: promising them that, which he neither had for himselfe, nor could giue to others: at least the kingdome of heauen; if they should murder the most illustrious Queene of England, who for forty yeares space, with so great peace, & clemencie, most prudently hath gouerned her kingdome. In which time with temporal riches & abundance of bodily necessaries, & with spiritual riches, which is the preaching [Page 197] of the Gospel, hath God blessed this kingdome. From all these treasons, God as a most mercifull father, maugre Antichrist of Rome hath deliuered the Queene. Let the Pope then burst for anger. So also hath this Pope opposed himselfe to the most illustrious king of Nauarre, and his first brother the prince of Conde, cursing and depriuing them of all whatsoeuer they had, and were to haue, and chiefly of the vndoubted right which for wāt of right heire male, hath the king of Nauarre to the crowne of France. God for his infinit goodnes, haue mercy on his poore Church, which this Antichrist in these princes doth persecute. Arise Lord, put to flight thine enemies, break the hornes of this beast, that he doe no more harme to thy poore children: hasten to destroy Antichrist with the spirit of thy mouth, with the preaching of the Gospel. The God of peace beate downe Sathan, & that speedely vnder our feete, Ephes. 1 21. and exalt his sonne Christ Iesus, subiecting al things vnder his feete, & placeing him aboue all things, for head of his Church: which is his body, & he the fulnes thereof; which filleth al things in al persons. This most Christiā prince of Conde, whom Sistus 5. bāned, in the 1588 yeare died of poyson. The French K. causeth the Duke of Guise to be slaine. In the same yeare did Henry 3. K. of France cause the Duke of Guise to be slaine, & another day the Cardinal, brother to the Guise: the cause was, for that the Duke had cōspired to kil the king, & vsurpe the kingdom. Shortly after (but of her natural death) died also the mother of the king. The death of the Duke of Guise, & of his brother, caused many, & the most principall cities of of Frāce, as Paris, Roan, Lyons, Tholous, & others to rebell against the king. The yeare following, which was the 1589 the king came vpon Paris, and besieged it straightly. The Parisians seing themselues in that estate, resolued of no other remedy for deliuerance frō their present miserie, but to kill the king: To him that would kill him, did they promise great rewards: & so there wanted not some desperate persons, A Dominican Friar killeth the French K. which offered to doe it. Amongst al these, was a Dominican Friar called Clement before the rest preferred, aman vnlearned, & of little honesty: & for such a one, had oftē bene chastised, with the discipline of the couent. To the kings campe came he, fayning busines to deal with the king, of most great importance: The king in affection much inclined to these Friars, cōmāded he should come in. The [Page 198] Friar being entered, kneeled on his knees befor the king▪ the king, who was sitting the better to heare him, somewhat dubled his body: The cursed Sinon then drawing a poysoned knife, which he had brought for that purpose, thrust it into the bowels of the king. The king feeling himselfe wounded, cried out: to the crie ranne many, who stabbed and killed this vnmercifull Clement, albeit the king commaunded they should not kil him. This wound of the king, caused sadnes and sorrow in the kings campe▪ contrariwise, great mirth amongst the enemies: who instantly demanded aloud, if the Friars knife were sharp enough. The king (after he had appointed the king of Nauarre his brother in law, called Henry 4. who was the neerest in bloud, for his successor) the night following died. When newes of the kings death came to Rome, Pope Sistus 5. made a solemne Oration in the concistorie of Cardinals, the 11. of September 1589. where he not only compared the treason of this cursed Dominick, with the act of Eleazar, Iudith 13. 10. and of Iudith: but said also it surpasseth them. (Of Eleazar is made mention 1. Macha 6.) who seing an Elephant more mighty then the rest, armed with the armes of the king supposing that king Antiochus was vpon him, to deliuer his people, and purchace eternall glorie, he aduentured himself, & ran couragiously to the Eelephāt, through the middest of the squadron, killing on the right hand, and on the left, and all sides throwing downe, vntill he came vnder the Elephant, and placing himselfe vnder him, slew him: the Elephant fell to the ground vppon him, and there he dyed. Iudith cutte of the head of Holophernes. The warre that Antiochus and Holophernes made against the people of God was vniust: but the warre which Henry the third made against the league, which had conspired against him, to kill him, and take from him his kingdome; was most iust: So that herein was hee no tyrant. Besides this, both liuing and dying, hee was of the same religion of the league: as at his end appeared. For in that small time that he liued, after he was wounded, hee confessed, communicated, and was anoynted. But leauing these humane reasons, come we to the holy scripture. It appeareth by the scripture, that Saule was a wicked king, an hypocrite, a tyrant, forsaken of God: and so hath God [Page 199] to Samuel. How long doest thou morne for Saul, seeing I haue forsaken him, and that he shall not reigne ouer Israell? And commanded him to goe, 1. Samuel [...]6. 4 and anoynt for king, one of the sonnes of Issai: which was Dauid, and in the same chap. verse 14. it is said. The spirit of the Lord, departed from Saul, and the euill spirit of the Lord did torment him. Albeit such a one was Saul, yet did not God commaund Samuel or any other to kill him. And so Dauid (although God had chosen him, and Samuell annointed him for king) when manifest occasion and meanes were twise offered him, to kill Saul; yet killed he him not. Also when Dauid and his followers were hid in a caue for feare of Saul (as 1. Sam. 24.) appeareth Saul entred the same caue to doe his needs: then did Dauids men aduise him not to let slippe occasion, but to kill Saule. But Dauid instructed in a better schoole then were they, answered: The Lord keepe me from doeing such a thing against my maister, and the annointed of the Lord, that I stretch not out my hand against him: for he is the Lordes annointed: And not only did not kil him, but grieued to haue cut of the lap of his garment, as if herein he had done some great disgrace. And in the 26. chap. of the same booke, it is reported; that Dauid & Abisai came by night to the camp of Saule, & found him sleeping, &c. Then Abisai said to Dauid, God hath closed thine enemy into thine hands this day: now therfore I pray thee let me smite him once with a speare vnto the earth, and I will not smite him agayne. And Dauid said to Abisai: Destroy him not: for who can lay his hand on the Lords Annoynted, 2. Sam. 1 and be guiltlesse. Moreouer, Dauid said: As the Lord liueth, either the Lord shall simite him, or his day shall come to dye; or he shall descend into battayle, and perish. The Lord keepe me from laying myne handes vpon the Lordes annoynted, &c. And when one brought newes of the death of Saule, saying; that hee had slaine him: what gaue Dauid vnto him for his good tidings? He said vnto him, How wast thou not affraid to put forth thy hand to destroy the Annointed of the Lord? Then Dauid commanded one to kill him: who wounded him, and so he died. And Dauid said vnto him. Thy bloud be vpon thine owne head: for thine owne mouth hath testified against thee, saying, I haue slaine the Lords annointed. And Dauid mourned for Saule, &c. Whereupon we will conclude, that wickedly did this Friar, and those [Page 200] of his counsell, in murthering their king: and that wickedly did the Pope, in praising and cannonising this fact. What reuelation had Sistus 5. that God had wholly cast off Henrie the third, that he should forbid any obsequies and honours, accustomed to be made for the dead, should be made for him, & commanded also, that they should not pray for him? Samuel and Dauid had most sure reuelation that Saule was forsaken of God, and that (as such a one) was he fallen into a reprobate sence: yet notwithstanding did they let him liue, & cōspired not his death. If a Prince in our time, be he heretike (as they call him) or Catholike, shall not fully obey whatsoeuer the Pope commandeth him, albeit it be to the depriuing him of his kingdome, and giuing it to another, then shall he be cursed and excommunicate both in bodie and soule, and the most vile person (if we beleeue Sistus 5.) with good conscience may kill him. And such a one that shall murther him, shall haue done an act very meritorious and holy, for the which he deserueth to be cannonized. What Christian religion is this, that one shall be cannonized for committing that which by the word of God (as by exāples we already haue proued) is expresly forbidden? Oh times! oh customes! But vpon such will his day come: these swine shall not escape (as they say) without their Saint Martin.

With Sistus 5. conclude we saying, that in the moneth of September, and 1590. yeare he died, whom Vrban 7. which poped 12 dayes succeeded. At the end of the yeare 1590. Gregorie 14. succeeded him, and died in September 1591. Innocent 9. succeeded Gregorie 14. who a small time poped. So that in the space of 14. moneths, foure Popes died: Sistus, Vrban, Gregorie, and Innocent: and it is to be thought, the most, or all of them died of poyson. For Brazuto is not dead that giueth thē poyson. This Brazuto killed 6 Popes with poison (as vpon the life of Damasus 2. we haue declared.) In the 1592. yeare Innocent 9. being dead Clement 8. A Capuchan fryar practised to kill the French king. or 9. or 10. succeeded. This Clement poping, in the 1599. yeare, a Friar Capuchan, incited by the Iesuits, attempted to kill the French king Henry 4. but his treason was discouered, and so was he caught. In the time of this Pope, & in September 1598. died the king Don Philip 2. aged 70 yeares: & Don Philip 3. sonne of the forenamed Don Philip 2. and of the daughter [Page 201] of Maximillian the Emperour, and of the Empresse Dona Maria de Austria, sister of the king Don Philip 2. succeeded him. God grant him grace, as the dutie & office of a king requireth, night and day to meditate in the law of the Lord, God commandeth the king to read the holy scripture. & accomplish that which God (Deut. 17. 18.) commandeth a king shuld do: When he shall sit (saith God, speaking of the king) vpon the throne of his kingdome, he shall cause to be written the booke of this law, &c. And it shall be with him, and he shall reade therein all the dayes of his life. Note ye Spaniards, that God commandeth the king to reade the holy Scriptures: and then (saith he) he is to reade them, that he may learne to feare the Lord his God, that he may keepe all the words of this Law, and these ordinances to do them: That he lift not vp his heart aboue his brethren, nor turne f [...]rm the commandement, to the right hand nor to the left: that he may prolong his dayes in his kingdome, he and his sonnes, &c. And God not onely comaundeth the king to reade the holy scripture, but his captaines also, when they be in warres, to reade the same. So comaunded he Iosua the Generall, and most warlike captaine of the people of God, saying vnto him: The booke of this lawe, shall neuer departe from thy mouth: but daie and night shalt thou meditate therein: that thou maist obserue and do according to all thinges, that are written therein. For then shalt thou make thy way prosperous. And then shalt thou vnderstande. God of his infinite goodnes, giue to our king and Lord, his captaines and gouernors, the grace, to reade the scripture (which god hath comaunded them, and the Pope hath forbidden) that ruled thereby, they may well gouerne his subiects.

Albeit, by that we haue said it clerely appeareth the popes, I meane from Boniface. 3. which was in the yeare. 605. vnto Clement the 8. or 10. which nowe tirannizeth) to be of euill life, and of worse doctrine, by reason whereof, they neither are, nor in any wise can be successors of Peter, nor vicars of Christ, but truly Antichrists: yet, for better confirmation, with reasons, and notable sayinges of the doctors of the Church; with Decrees of Ancient Councels; & cheifly, with 3. passages of holy scripture admirable for this purpose, we will confirme it not with standing. But before we do this, we wil set downe, certaine ancient Spanish prouerbs, declaring what are the liues of [Page 202] these ecclesiasticall persons, and how we ought to flye them.

The Spanish toung, is not only eloquent, and copious, but sententious also. Many prouerbes it hath, by vs called Refranes: which be certen breife sayinges, sentencious, and true; so by common consent, and that of long time allowed. To such prouerbes, in all tongues, aswell learned as vnlearned geue great credit: because they be some cheife principles, which the latines call Perse nota. Contrary whereunto; whosoeuer will speak, shalbe holden for vnlearned, and ignorant. That the Spanish toung is plenteous in prouerbes & briefe sentences, the booke called Celestina (the first part I say, for the rest is falsified) a booke doubtlesse, did it intreat of some other matter, worthy to be read, doth very euidently declare. The book of Prouerbs, which Hernan Nunes, the Comēdador, most excellent professor of Rhetho [...]icke and Greeke in Salamanca collected, doth shew also the same. Whose purpose was not only to collect so infinite a number of Spanish prouerbes, but also would (had not death preuented him) haue glosed and commented vpon them, as did Erasmus vpon the Latine prouerbes. Verily had the Comendador effected his purpose, our Spanish tongue should haue had a great treasure. But to what end, wilt thou say vnto me, intreating of the Pope and his Clergie, sayest thou this? To great purpose (I answere) haue I sayd this: Prouerbes against the Ecclesiastical persons. because here I will alleage many Spanish prouerbes, which very briefly, and most truly do naturally, & with liuely colours, paint out the life of the priests, and Fryers, and of all the other ecclesiastical persons▪ from the little Nouice that helpeth to say Masse, euen to the Pope himselfe. Of the wicked life of the Clergie, their deceits, subtilties, & hypocrisies, couetousnesse, robberie, whordoms, ambition and simonie, &c. speake these vndoubted true prouerbes, and so command vs to fly from thē. All these prouerbes following, are drawne out of the said book of the Comendador.

OF THE WICKED LIVES OF Ecclesiasticall men.

Sin Clerigoy palomar teruas limpio tu lugar. Euill life.

Of priests and doues where is a want,

There's cleannesse rife, and foulnesse scant.

[Page 203]

Siboo negocio trazedes frade, podeys falar de la calle (Potuguez.)

Speake Frier, if good: it light doth craue:

If bad, it darkenesse seekes to haue.

Entrays Padre sin licencia,

o os sobrà favor, o falta verguen [...]a.

Here freely father entrest thou,

Or vnder leaue, or shamelesse now.

Cregos, frades, pegas, e choyas do à ordemo quatro joyas (Gallego) clerigos, frayles, pica [...]as, y grajas do al diablo tales quatro alhajas ( [...] joyas.

Priests, Fryars, Pyes, Dawes and such like chaffer,

All iewels foure to the diuell I offer.

Frayle ni Iudio nunca buen amigo.

Nor Friar nor Iew,

euer friends true.

Hize ami hijo monazillo,

y tornoseme diablillo.

A nouice young my sonne do make,

For demi deuill do him take.

Quien quisiere su hijo vellaco del todo,

meta lo missario, o mo [...]o de cor [...]

Of knauery who listeth to haue his son heire,

Make him a Masse priest or youth of a Quire.

Moço missero, y Abad ballastero y frayle cortes reniego de todos tres.

A massing youth, a flattering Friar,

A hunting Priest, a hatefull lyar.

Monja para parlar,

y frayle para negociar, jamas se vido talpar.

A Nunne to prate, a Fryer to proule,

Who ere two such hath seene so foule.

Ni amistad con frayle, ni con monja que te ladre.

With flattering fryar, nor puling Nunne,

No friendship, els thou art vndone.

Ni fies en monje prieto,

ni en amor de nieto.

In coale blacke fryar haue thou no trust,

Nor rest on grandchilds loue thou must.

Ni à frayle descalço, ni à hombre callado, ni à muger baruuda no le des posada.

To barefoot Friar, nor silent man▪

Nor bearded shee, subiect thee than.

Nunca vide de cosas menos,

que de Abrilee y Obisp [...]s buenos,

Things lesse I neuer vnderstood,

Then Aprils faire, and Bishops good.

[Page 204]

Bendita la casa que no tiene corona rasa (quiere dezir rapada.) Este Refran es tomado de Italiano. Beata quella casa que non ha cheregarasa.

The dwelling house is surely blest,

Wherein no shaueling hath his nest:

This Prouerbe is taken from the Italian, Beata quella casa que nen ha cherega rasa.

Ni fies muger de frayle, Whoredome. ni barajes con alcayde.

No woman trust a holy Freyr,

Nor yet scolde with a Iudge for feare.

Ni mula mohina, ni moça Marina, ni poyo à la puerta, ni Abad por vezino.

No Mule of colour sad,
Nor bench haue at thy doore:
Nor maid of Marians trade,
Nor priest for thy neighbour.

Ni frayl [...] por amigo, ui Clerigo por vezino.

A Frier for friend see thou forsake,

And priest for neighbour do not make.

Ni buen frayle por amigo,

ni malo por enemigo.

No good Frier for a friend do choose,

Nor bad for foe, els shalt thou loose.

Por las haldas del vicario

sube la moça al campanario.

By Vicars skirts, the mayd
Vp to the Belfry goeth,
Yet nought at all afrayd,
What makes she there, who knoweth?

Muchas vezes de hombres casados

Clerigos y soldados no son amados

Holy Priests and Souldiers then,

Are oft not lou'd of maried men.

Obispo d [...] Calahorra haze los asnos de Corona. Couetousnesse.

For bribes do bishops orders giue

To Asses shorne, ô that they liue!

Ni de frale, ni de menja no esperar de recebir nada▪

Of Frier nor Nunne ought to receiue

The hope that is will sure deceiue.

Si con Monia quieres tratar,

cumplete de guardar.

If with a Nunne thou list to deale,

Stand on thy gard for thine auaile.

[Page 205]

El frayle que pide pan,

carne toma, si se la dan.

The holy Frier, that bread doth craue,

Will take flesh, if he it may haue.

De los biuos muchos diezmos, de los muertos mucha oblada (q. d. offrenda) en buen ano renta, y en mal ano doblado.

Of the quicke many tithes, of the dead many oblations (to wit, offerings) In a good yeere a good rent, and in an euil yeare doubled.

Al cabo delano mas come elmuerto, que el sano. (Esto se entiende por las offrendas q̄ los Eclesiasticos tienē por las animas de purgatorio.)

At the end of the yeare, eate the dead more, then the whole. (This is meant by the offerings which the Ecclesiastical persons haue for the soules of Purgatory.)

Andad diablos tras aquel finado, que no mandò nada (q. d. à los clerigos que lo entterrauan no dexó dinero para Missas, &c.)

The Deuil foule that corps do take,

Which gaue vs nought good cheere to make.

That is to say, which left nothing to the Priestes for saying of Masses.

Hurtar elpuerco, Hypocrisie. & dar los pies por amor de Dios.

To rob, to spoyle, to steale a swine,

And giue the feet for cause diuine.

Ʋnas de gato,

y habitos de beato.

Fell Wolfe in Lambe-skin queintly clad,

Like Cats nailes Frier, though habit sad.

Cuentas de beato,

y unas de garauato.

A Friers beades, a graple hooke,

A guilefull heart, though holy looke.

La Cruz en los pechos,

y el diablo en los hechos

The holy crosse vpon the breast,

Yet there the diuell hath his neast.

Haz lo q̄ dize el fraile, y no lo q̄ haze. (Son pues phariseos hypocritas)

What saith the Frier that do: what doth he, that do not. (They be then hypocriticall Pharisies.

Sease milagro,

y hagalo el Diablo.

A miracle is it,

and the deuill doth it.

La carcely la quaresma para los pobres es hecha.

The prison and lent

for the poore are meant.

[Page 206]

Camino de Roma ni mula coxa, [...]monie. ni bolsa floxa. (Q. D. que el que va à Roma por algun beneficio, o por meior dezir maleficio, ha de tener buena cavalgadura para bolar, si pudiesse, de medio quo otro no se adelante, y se lo coja. Y no basta ir presto, es menester tambiē llevar la bolsa fornida para comprar el beneficio: lo qual es Simonia.)

Neither a halting mule, nor emptie purse is the way to Rome. To wit: he that for any benefice, or, to speak better, malefice, goeth to Rome, must haue a good horse to flie if he could, lest another come before him, & catch it vp. And to go speedily is not sufficient, a purse well stuffed must he carie also, to buy the benefice, which is Simony.)

Roma, Roma, la que à los locos doma,

y à los cuerdos no perdona.

Rome, Rome which tameth fooles,
And spareth not the wise:
To prie, and proule for gaine,
Hath 
Linx his piercing eyes.

Quien tiene pie de altar,

Idlenesse the mother of many vices.

come pausm amassar.

Idle Masse of the Altar,

Eate the fruit of others labour.

No ay casa harta,

sino donde ay Corona rapada.

No house there is thats fitly stored,

Which wants a crowne not finely shared.

Quien es Conde, y dessea ser Duqut, metasc frayle en Guadalupe.

Who so is an Earle, and would be a Duke,

Put he himselfe Friar in Guadelupe.

Que la fortuna, como ellos llaman, y no el espirtitu santo elija al papa.

That fickle fate, not Spirite diuine,

Doth choose the Pope (they say) in fine.

Rey por natura,

y Papa por ventura.

A king by nature,

and a Pope by aduenture.

That we ought to fly these Ecclesiastical persons: by that which is said, and this prouerbe appeareth.

A frayle hueco soga verde y almendro seco.

A hollow hearted Fryar,
A rope that's very greene,
A withered Almond tree
Are neuer gainefull seene.

This thē being so (as these most true prouerbs affirme) blessed [Page 207] are they, Ier. 51. 6. that knowing them, depart from them, and do that which God by Ieremy commandeth: Fly sayth hee out of the middest of Babylon and deliuer euery one his owne soule, lest ye perish by reason of her wickednesse, &c. And feare not pouertie: for God is the God of all the roundnesse of the earth: Psal. 147. 9 he will prouide for you For if (saith Dauid) it be God that giueth food to the beasts, and to the yong rauens which cal vpon him, according to that which God himself demādeth of Iob: Iob. 39. 3. Who pre pareth (saith he) for the Rauen his meat, whē his birds crie vnto God, wandering for lacke of meat. If God then take care for beasts, rauens, and young rauens, and feedeth them, how much more shall he feed man, made to his owne likenesse, and bought with the bloud of our Christ his sonne? chiefly, if such a man, abhorring superstition and idolatrie, desire in holinesse & righteousnesse, to serue his creator? Psal. 37▪ 25. I haue bene yong (saith Dauid, well experienced in the power and mercies of God) and now am old: yet neuer saw I the righteous for saken, nor their seed begging their bread. The godly will he neuer faile, seeing he neuer faileth the beast, from whom by this or that meanes, their need is satisfied. For example, 1. King. 17. 6. the Rauens that brought bread and flesh to Elias, Dan. 14. 32. and the pottage brought by Habacuc to Daniel, in the den of the Lyons. Notwithstanding all that I haue said touching the wicked life of the Cergie: I confesse (as the truth is) that there be some good, honest, & desirous to serue God among them: which more offend of ignorance, then malice: who, when the Lord shall shew them mercie to know the vices, both in life & doctrine, will reproue them: and if that suffise not, go out from among thē. Two Roman Empire. As the Lord in all times hath euer preuented some, in our time chiefly, and hath made them notable preachers of the Gospell of his son Iesus Christ. His Maiestie shew the same mercy to the rest, that the kingdom of Antichrist may wholly fall to the earth, and that of his Christ be exalted. Let vs now come to the reasons.

Two Roman Empires haue bene (the first will we call the old, and the second the new) Of verie mean beginnings, began the one and the other, & by little and little so greatly climbed, that they became the greatest & most mightiest Empires that euer were, or shall be in the world.

[Page 208] The first tooke beginning in two shepheards, Romulus and Remus, his brother: who made a receptacle of euill doers and offendors, and a gate (as it were) whereby they retyred and escaped: of that multitude was a citie buylded which they called Rome. Romulus, not brooking a competitor in the Empire, slew Remus his brother. From this citie, did they great violence and outrage to their neighbour nations; not only robbing them of their goodes, but of their young maidens also. This was the first occasion of the warres: This warre ended, others much more great, had they: wherein they so much increased and inriched themselues, that not contented with Italy, they made warres also vpon forreigne nations, and leauing their owne limits, The beginning of the Popedome, which is the new Empire. they inuaded Affrike and Asia. Thus were they dayly increasing, vntill another Prince and Lord arose vp in Rome, thrusting himselfe into the same seat of the Empire, and at the side (as it were) of the Roman Emperour. This new Prince at the first made no shew, that he purposed ought to diminish the authority of the Emperor: but only took care of the affaires of the Church: wherein, whiles he was so employed the strength of the Emperour, & Empire flourished. But afterwards, he began to thinke, how to benefite himselfe of that opinion of religion, and holinesse which he held: and to attaine hereunto, he doubted not to intreat the Emperour, that by his authority he might hold the souereignty ouer all Churches. The cause that this new Prince alleaged was, that Rome was alwayes the Lady of the whole world: and therefore was it meet that the Bishop of that city shuld go before other Bishops in degree & dignity. To obtaine this was a thing most difficult: For albeit that the Emperour let it slip: yet did the Bishops of other nations confidently gainesay him: alleaging lawfull causes why they withstood him: vnwilling to acknowledge the Bishop of Rome, otherwise then for a brother, companion, and in power equall with them. Notwithstanding all this he of Rome forslowed not, but continually vrged to attaine to his purpose, vntill he obtained of Phocas the Emperour (who murthered Mauricius his good Lord and Emperour) that which he would: Boniface 3. and so called himselfe vniuersall Bishop, and what besides he best pleased. Here may ye see, that olde Rome was founded [Page 209] vpon one murder, The Popedom founded vpon murder. and the new, which is the Popedome vppon another. In this concerning the primacie, was the Pope merely oposit to Christ, Marke 13. 41. who sharpely in his disciples reproued the like strife and ambition, Luke 22. 25. But the Pope mounted to this height by the benefit of the Emperours, did nowe further dare to promise to himselfe greater matters: yet long time proceeding with great dissimulation. A hundred yeares almost after the death of Constantine the great, was the Empire much weakned: it lost Fraunce, England, and Almaine, The Hunnes held Italie, the Vandals, Africke. Such was the dissipation, that the Emperours leauing Rome, which is in the West, went to Constantinople, The Pope taking occasiō of the question about Images denyeth obedience to the Emperour. where they made their abode. The Bishop of Rome, seeing the scattering of the Empire, minded not to let slippe occasion: but armed a question for his parte against the Emperour: The chiefe cause was; that the Emperour commaunded all statues and Images to be taken out of the Churches: So greatly did the Pope withstand this commaund, that hee dared to excommunicate the Emperour: so much nowe was the horne increased. At this time in the East, arose vp Mahomet, who tooke many landes form the Empire. The Emperours notwithstanding, would haue it vnderstood, that all the dignitie, power and Maiestie, which the Pope did hold, depended vppon them. The Pope then to bee freed from this subiection, and the warres which the king of Lumbardie made in italie, deuised a notable policie; and this it was. To aduaunce of himselfe another, whom he liked, and to name him Emperour of the Romans. Who accknowledging the benefit, Charles the great made Emperour and why. should deeme himselfe happie, to please and serue him in all that he would: And so Charles the great he elected, and declared Emperour, who had chased out of Italie, the king of Lumbardy, and enemie to the Pope. This caused great anger, and strife betweene the Easterne and Westerne Emperours: and not betweene them onely, but the Churches also of both the one and other partie: of all which, the couetousnes, and ambition of the Pope of Rome were the cause. Much contention was there afterwards, among the Italians, French and Almaynes, about the election of the Emperour. But in the end, when Otho the third Duke of Saxoni [...] [Page 210] was Emperour, and Gregorie 5. an Almayne Pope, order was giuen, that seuen electors should choose the Emperour, (as in the life of this Gregorie the fift we haue declared) And this was done, to exclude straunge nations, that none but an Almayne should be Emperour. Great garboyles arose afterwardes betweene the Pope and the Emperour, who could no longer endure, the vnmeasurable arrogancie and ambition of the Pope. Reade the Histories of Henry the third and fourth, and of Frederick the first & second, and to come neerer our time, those of the Emperour Charles 5. whose host in the 1527. yeare, sacked Rome▪ tooke Pope Clement 7. and held him prisoner. This Clement (as sang the Spaniardes at the Popes windowe, whiles hee was prisoner) would haue taken away the cloke from the Emperour, as vppon the life of this Clement, we haue before declared. So also sought Paule the fourth to take away the cloake from our king Don Philip the second. The kingdome of Naples would he haue taken from him: but the host of the king, whose captaine was the Duke Dalua put the Pope into such a straight, that he was contented to make peace, and chiefly hearing of the taking of Saint Quintans, which was in the 1557. yeare (as vppon the life of this Paul the fourth, before we haue said. So proud is the Pope become, that he hath made the forme of an oath, the which he causeth the Emperour to sweare (being in time past his maister and Lord, and so Saint Gregorie called Lord, the good Emperour Mauricius) but now, The oath which the Emperour maketh to the Pope. is he his seruaunt and vassall. This forme of oath, conteyneth; that the Emperour, by all possible wayes keepe, increase and defend the goodes of the Roman Church, and chiefe Bishopes, their dignitie, priueledges, and decrees. And so no Emperour (but if he would be holden infamous & a faith breaker) durst in any thing contradict him. The oath which the Emperour Charles 5. made to Clement 7. or 8. in the 1530. The 1. oath of the Emperour. yeare, at the time of his Coronation, will I here put downe. Ego Carolus Romanorū rex, &c. That is to say. I Charles king of the Romans, which by Gods assistance, hold to be Emperour, promise, protest, affirme, and sweare to God & blessed S. Peter, that I will henceforth be protector and defendor of the chiefe Bishop, and of the holy Church of Rome in all [Page 211] their necessities and profits, keeping, and preseruing their possessions, dignities, and rightes, &c. When he had made this oath, was Don Charles made king of Lumbardy, and after he was king of Lumbardy, another oath in this forme hee made: The 2. oath▪ Ego Carolus, &c. I Charles king of the Romanes and Lumbardes, promise and sweare, by the father, sonne, and holy Ghost, and by the word of the liuing flesh, and by these holy reliques, that if the Lord permit mee to come to be Emperour, I shall to my power, aduaunce to holy Romane Church, the holinesse thereof▪ and her Rector, and that by my will, Councell, consent, nor exhortation, he shall loose neither life, member▪ nor honour which he holdeth. And I shall not make in Rome any decree or ordynation of all that, to his holinesse, or to the Romans perteyneth, without your consent: And all that of Saint Peters landes, which shalbe in our power, we shall then restore, and to whom soeuer I shall deliuer ouer the gouernement of Itali [...], I shall cause him sweare to be an ayder of his holinesse, to defend to his power, the landes of Saint Peter, as God me helpe, and by these holy Gospells of God, The Emperour made a chanon and kinght of S. Peter. &c. After this 2. oath Don Charles was made a Chanon of Saint Peter, and after, a knight of Saint Peter. These two oathes shall ye find in the Historie and 10. booke of the marquesse of Pescara. Here may yee see, how the world goeth contrary. The Pope of a subiect to the Emperour, hath made himselfe his Lord. This which I haue sayd, touching the originall and growing vp of the Pope, in an information, presented to the princes, and states of the Empire in the time of Don Charles the Emperour, our king and Lord, is handled more at large. Hence will we conclude, that the authoritie, which the Pope boasteth to hold, is neither by diuine nor humane right, but diabolicall: with subtilty he thrust himselfe into it, with straunge force (as saith Daniell) he doth and shall maineteine the same, vntill God destroy him with the force and power of his word. By which saying it appeareth, that the Popedome built (as it is) vppon hypocrysie, craft, Matth. 16. 16. auarice, ambition and tyranny, is not builded vppon the firme rocke which is Iesus Christ, whom Saint Peter confessed saying: Thou art the Christ, the sonne of the [Page 212] liuing God. And if the Popedome be not founded vpon Christ, much lesse is the Pope the head, or vniuersall Bishop of the Church of God, but of the deuill. And that he is not vniuersall Bishop, I will confirme it prouing with short and apparant reasons, that Saint Peter whose successor they say the Pope to be, The 1. Reason. Clemens ad Iacobum. was not vniuersall Bishop of the Church. The first reason Saint Clement, Bishop of Rome, writing (as say our aduersaries) to Saint Iames, called him the brother of the Lord, Bishop of Bishops, Gouernour of the Church of Ierusalem, and of all others through the whole world. If this be true, it followeth, The 2. Reason. Actes 15. that so was not Saint Clement, albeit he were Bishop of Rome. 2. Also in the first Christian Councell, whereof Saint Luke in his Historie maketh mention, not S. Peter as vniuersall Bishop but S. Iames gouerned. Who heard each one, and among them S. Peter: and when all had spoken, Saint Iames, as President, concluded, in the 19. verse, saying: wherefore my sentence is &c. Read the chapter, and you shall see that which I say to be truth. Notwithstanding all this D. Illescas the Popes parasite, in his part 1. fol. 20. saith: That Saint Peter as chiefe Bishop was president in this Councell. The 3. Reason. 3. Also the Apostles (as reporteth Saint Luke) hearing that Samaria had receiued the doctrin of the Gospell; to teach and more fully instruct them; sent Peter & Iohn thither. But who shall now, send the Pope to preach? Suerely the Counsell wil not be so bould: and though the Coū sel so should, yet would not the Pope do it, saying: he is Immediate from God. The Apostles sent Peter, and Peter, as a faithfull member of the. Church, The 4. Reason. Gal. 2. 11. obeyed, went and preached. 4. Saint Paule, reproued Saint Peter because (faith Saint Paule) he so deserued, Saint Peter listened thereto and allowed the reprehension. That he was imediate from God, that he was vniuersall Bishop, and therefore greater then he, answered he not neither did he answere, that none ought, nor could reproue him, nor yet demaund account of him, why he did so, or so: as the Popes nowe, and many yeares also, to kings, Emperours, yea and generall Councels, haue answered. So shamelesse are some of our aduersaries, that notwithstanding Saint Paule saith, that beeing come to Antioche, I withstood Peter to his face, &c. And verse 14. hee saith: whom when I saw that [Page 213] they walked not rightly, according to the truth of the Gospell, I said to Peter before all, &c. yet say they, that Saint Paul reproued not S. Peter, but another, which was called Cephas▪ Read D. Illescas part 1. fol. 21. Whose words be these. Before that S. Peter (say they) came to Rome, he held equality with S. Paul in Antioch, &c. Illescas beleeueth not that which S. Paul witnesseth of this equalltie: and therefore; as one doubting, saith: They say, what credit shall we giue to such a one, that doubteth of that which Saint Paul affirmeth? The 5. Reason. 1. Thes. 2. 3. That Antichrist, whosoeuer he shal be, which Saint Paul calleth the sonne of perdition, & man of sinne, Apoc. 17. 9. shall sit in the temple of God; and as addeth S. Iohn, in the citie situate vpon 7▪ mountaines. This citie as S. Ierome and many others declare, is Rome: Only the Pope sitteth in the Temple of▪ God, in the citie of seauen mountaines, which is Rome. The 6. Reason. Therefore onely the Pope is that Antichrist. 6. Also, in the first Councell of Nice assembled by Constantine, that good Emperour, to confound and destroy the heresie of Arrius (who with this blaspheamous mouth tooke away the diuinitie of Iesus Christ) the Legats of the Bishop of Rome, not in the 1. 2. nor 3. but in the 4. place did sitte: Ergo the Bishop of Rome, was not then head, nor vniuersall Bishop of the Church. In this Nicen Councell, the Limits of the Patriarkes were bounded, to whom the same authoritie, ouer their Churches, was giuen, as held the Bishop of Rome ouer his neighbour Churches. The Papists (as they knowe, which haue read Histories) haue endeauoured, what they could, to falsifie this decree. Reade for this purpose, the sixt Councell of Carthage, whereof we will afterwardes make mention. Cardinall Cusanus alleaging the Nicen Councell, shewed the rialtie of the truth, saying as followeth. The Bishop of Rome, of the ancients, Lib. 2 de concordia Cathol, cap. 12. is often called Patriarke, or Archbishop: and like authoritie was giuen him in the Councell of Nice, as to the other Patriarkes. Here wee see, what great authoritie hath the Pope newly in our times vsurped, more then that which the holy and ancient constitutions gaue him, and all this by continuance, and custome of slauish obedience. Neither Iu [...]us, who then was Bishop of Rome, nor his Legates, which were in this Councell, gaine sayd this decree. And [Page 214] that which more is, the same decree, was afterwareds, in the Councell of Antioche, and in the Councell of Constantinople, confirmed. In the first Councell of Ephesus, Cyrillus, In the 2. Dioscorus, Patriaches of Alexandria did gouerne, albeit the Legats of the the Bishop of Rome, were there present. In the 5. Coūcel of Cōstantinople, Menas, as patriarke of the city where the Councel was holden, gouerned. In the General Councell holden in Aquilea, S. Ambrose bishop of Milan was president, & not the bishop of Rome: albeit the Councel was holden in Italy. But what forceth it to alleage so many Councels: sith in one Councell this question was heard and determined, and both parties heard also? The bishop of Rome, with the title of Patriark, tooke vpon him much authoritie, ouer the Churches of Affrique. The Councell of Mileuant against the Primacie So that the Sismatiques of Affrick as to a refuge, retired vnto him. For this cause, the Councell of Maleuant (wherein was Saint Augustine, and a great number of fathers) pronounced al those excommunicate, which should appeale to parts beyound the seas. The Bishop of Rome grudging here at, sent his Legates, to the 6. Councell of Carthage (wherein also was S. Augustine present) to defend his right. This question, in this Councell, was truly handled; Zozimus, Boniface, and Celestine, successiuely being Bishops. Aurelius, Archbishop of Carthage, where the Councell was holden, and not the Legates of the Pope (albeit they were three, and present: namely, Faustine Bishop, Philip & Aselias presbiters) there gouerned. These had the Bishop of Rome sent to the Councel of Carthage, to defend the authoritie, which the Nicen Councell (said they) had giuen to the Bishop of Rome: to wit, that appeale might be made to the Bishop o of Rome, from the sentence giuen by any metropolitaine whatsoeuer. One Daniell a notarie red the whole 5. chap. of the Councel of Sardice, which the Bishop of Rome said (but very vntruly) was of the Councell of Neece. The Pope like a good apothecarie, when it is for his profit, well knoweth to giue quid pro quo. All the Bishops and Archbishops much marueyled, and said, that such a thing was neuer read in the Councell of Nice: and so the same Councell of Nice, which they had then in writing, they commaunded to be read: which beeing read, and no word of such appellation found: yet did [Page 215] the Romane Legates insist, that it was so. Needefull it was then, to send certaine men, to Constantinople, Alexandria, and also to Rome it selfe, The deceit of the Pope discouered. that they might bring other copies of the Nicen Councell. Within one yeare were they brought, and the originall it selfe chiefly, which was kept in Constantinople: Read they were, and no mention, nor ought else that might giue suspition of this priueledge, which the Romans alleaged, to haue bene graunted them in the Nicen Councell: was at all found in any of these coppies. A letter then was written by consent of the whole Councell of Carthage, to the Bishop of Rome, wherein no such thinge (said they) but the contrary rather was found in the Councel of Nice: In those times euery Bishop was called Pope. that the Bishop of Rome, as did other Popes and metropolitanes, should medle within his owne limits and boundes. And that therefore, if he were wise, hee should thenceforth be content with his owne dioces, and bishorick; & not intrude vpon an others possession. This letter was subscribed by 230 fathers, and among them, the Popes selfe same three Legats before named. If the Pope and his Legats, when they vsed not such tyrāny as now they vse, did dare to falsifie a Councell: in almost a thousand, two hundred, and so many yeares passed, after this Councell of Carthage, vnto this yeare 1598. What shall they not haue done? Quien haze vn cesto, hara ciento: He that maketh one basket, wil make a hundred. And no wonder it is, that they haue dared to falsifie the Councels, seeing they haue shamelesly taken from the law of God the 2. Commandement, Thou shalt not make to thy selfe any image, &c. And seeing but 9 Commandements, of the tenth commandement, Thou shalt not lust, &c. haue they made two commandements, as in the beginning of this Treatise we haue noted. Our Spanish Caran [...]a in his Summa Conciliorum, setteth down no one of so many Cannons in it) of this 6. Councell of Carthage the cause is, least he shuld therein haue discouered the falshood of the Bishop of Rome, in alleaging of the Nicen Councell, that which the Councell neuer, but the contrary rather determined. A Summarie onely he made, and verie briefe saying: that the Councell determined, what the Nicen Councell demaunded of the Easterne Bishoppes: but saieth not vnto what purpose. [Page 116] O great subtiltie. This Councell of Carthage, albeit it was generall, called he prouincial. So also calleth it Panuinus, notwithstanding they both cōfesse that there were found there present 217 Bishops, and three legates of the Pope: what letteth it then to be generall? The Papists, what they may, wil forget this sixt Councell of Carthage: albeit, saith Panninus, it was confirmed in Trullo. Gracian also interpreting the words of the Councell, Cursed is the glose that corrupteth the text. vseth the same malice: That none appeale (saith he) to partes beyond the sea, except it be to the Bishop of Rome. The cause why it was commanded in this 6. Councell of Carthage, that no appeale should be beyond the sea, was, for that the sismatikes of Affrike, condemned by the good Bishops of Affrike, appealed to Rome: Therfore commanded the councel they should not appeale, but that the businesse, without seeking further, should be concluded in Affricke. And so was the conclusion of this Councell: That the Bishop of Rome should not receiue those, that were excommunicate by the Bishops of Affricke, nor accept their appellations, which had in Affrike bene condemned: and those that appealed to him, should be, for the same matter, excommunicate. The reasons whereuppon this Councell was founded, sent by it to Celestine Bishop of Rome, be these: That in no Coūcel was any such thing determined: But that the Nicen Councell contrariwise gaue the charge of the Bishops, and Ecclesiasticall persons to the Metropolitane. The grace of the holy Spirit (saith it) will assist euery prouince to iudge controuersies: that each one which felt himselfe greeued, might appeale to a prouinciall Councell: For it is more to bee beleeued, that God will rather inspire manie Priests in a Councell assembled then one only man, &c. By that which wee haue alleaged of the sixt Councell of Carthage, it clearely appeareth: how false is that, which the Pope said, that in the Nicen Councell the primacie was giuen him: and yet want there not some in our times also, which renewe this falshood. And so D. Illescas vpon the life of Boniface 3 in the marginall note saith these words: Phocas de clared by the Law, that the Roman Church is head of the Church vniuersall. Also he saith: This superiority of the Roman Church hath euer sithens bene, and by all faithfull and Catholike Christians is holden [Page 217] for a thing proued, & without dispute: as the Councell of Neece chap. 6. and Raimundus Rufus against the heretiks of this time, for louers of nouelties, &c. most plainely proueth. In the seuenth Councell of Carthage, Anno 600. the matter of the primacie was also debated. The cause was this: That Iohn, Bishop of Constantinople, seeing himselfe fauoured of Maurice the Emperour, called himselfe Bishop of Bishops, and vniuersall bishop. And this because he was Bishop of the citie, where the Emperour was resident. Mauricius willing to aduaunce his citie, and abase Rome, did support, and maintaine him. A curse then was pronounced in this Councell, not against Iohn of Constantinople, but generally, against whomsoeuer should take vpon him the title of vniuersall Bishop. The Doctors against the primacie. The Doctors which at this time liued, and chiefly Saint Gregory, do witnesse the same. Let them read his epistles of the first booke the 76. Saint Gregory against the primacie. 78. 80. 85. and of the second booke, the 188. and 194. In none of these epistles saith S. Gregorie, that the said Iohn wronged S. Peter, nor withheld, nor yet vsurped the right and title of the Bishops of Rome: but protesteth, that it is title profane, sacrilegious, and the forerunner of Antichrist. And in the 4. booke and 48. chap. of the Register, the same Saint Gregorie doubteth not to pronounce him, that suffereth himselfe to be called vniuersal and chiefe Bishop, to be the forerunner of Antichrist. Reade for this purpose the same Saint Gregorie lib. 4. Epist. 76. 78. 30. lib. 7. and 69. epist. And in the 35. epist. which he wrote to Iohn Bishop of Constantinople, who vsurped this title, he saith: All that was prophesied is fulfilled: the king of pride (namely Antichrist) is neere at hand: and that which is abhomination to speake, an host of Priests make preparatiō for him. And in an epistle, which he wrote to Mauricius the Emperour, hee saith: And I say boldly, that whosoeuer is called vniuersall Priest, either in his pride desireth so to be called, or is the forerunner of Antichrist: for that in waxing proud he preferreth himselfe to the rest, and with incomparable pride, walketh in the way of error. For, as that peruerse man wil aboue al men be holden for God: A notable discourse made by Edward bishop of Salisburg. so neither more, nor lesse is he (be he what he will) that seeketh to be called Priest ouer the other priests, &c. About the 1240. yeare, Edward Archibishop of Salisburg, speaking in the Councell holden [Page 218] at Ratisbon to represse the insolencie and tyranny of the Popes, How the Popes employ themselues; said these words: we might haue perceiued, had we not bene blind, vnder the title of chiefe Bishop, a most cruell wolfe in shepheards clothing. The Roman bishops daring, deceiuing and sowing the warres of warres, drawe weapons against all Christians. And becomming great, they kill the sheepe, cast peace and concord out of the world: draw from hel ciuil wars and domesticall seditions: more & more weaken the strengths of all men to triumph ouer all men, to deliuer vp all men, and to put all men in bondage and captiuitie. It is now (saith he) 170 yeares, since Hildebrand (he was called Gregorie 7.) vnder colour of religion, laid the foundations of the Empire of Antichrist: he was the first that began this abominable warres: which his successors: vntil this day haue cōtinued. And then, the chiefe Bishops of Babylon, desire to reigne, they cānnot endure an equal. Beleeue me, that haue made experiēce: cease they will not, vntil (hauing suppressed the Emperor, defaced the maiesty of the Roman Empire, All this is fully accomplished. & oppressed the true Pastors) they destroy by the same way, all whatsoeuer remaineth: they put al vnder their feet: they sit in the temple of God, & lift vp thēselues aboue all that is worshipped. He which is seruant of seruāts desireth (as if he were God) to be Lord of Lords. In his breast tosseth, he new Coūcels to establish a proper empire: lawes he chā geth, and establisheth his owne: This man of perdition, whom they wontedly call Antichrist (in whose forehead is written the name of blasphemy, I am God: I cānot erre, polluteth, robbeth, spoyleth and killeth. The title of the Pope. He is set in the temple of God, making himselfe Lord of all. And that moreouer, which ye may reade in the 7. booke of the Annales of Auentino fol. 685. If such were the Popes 357. yeares since, when malice was not yet come to the height, what maner of men shall the Popes of our times be? Surelie, much worse: for in nothing do euill men profite, but in doing more euill.

Arnulphus Bishop of Orleans, Arnulphus. openlie in the Councell at Remes, holden more then 560. yeares since, called the Pope Antichrist. Bernard. Saint Bernard, who liued in the 1150. yeare, in his second, third and fourth books of Considerations, called the Pope Antichrist. Ioachin. The Abbot Ioachin Calabres, who [Page 219] liued 350 yeeres since, called the Pope Antichrist. About the 1101. Fluencius. yeare liued Bishop Fluencius, that called the Pope Antichrist. Nicholas Gallus. About the 1245. yeare, liued Nicholas Gallus, who seeing the deformitie of the Church, wrote a booke against the Popes intituled Ignea sagitta, Marsilius. a fiery arrow. Marsilius, a learned man, Cesenas. wrote more then 200. yeares since, against the Pope and his lawes. At the same time almost liued Michael Cesenas, Generall of the Minoritts, who openly called the Pope Antichrist. Aboue. Wickliffe. 200. yeres past, Iohn Wicliffe wrote and preached against the Pope; Iohn Hus. Ierom of Prage Petrarcus. and reformed many popish abuses in England. The same did after wardes Iohn Hus, and Ierome of Prage in Bohemia Francisco Petrarca, an Italyan borne in the 1304 yere, and in the 1374. yere dyed, very truly wrote, against the Pope, and his court. Read this 20. Epistle, wherein he calleth the court Papall, Babylon, & Babilonish strūper, which is set vpon many waters. Mother of all Idolatries, and whoredomes. Read his 92. which beginneth: Del' Empia Babilonia, &c. which word for word thus soundeth in English. From wicked Babylon, whence all shame is fled, where no goodnesse remaineth: Harbour of sorrowe, mother of errours, to prolong life am I fled. Item the 106. Sonet, which beginneth Fiamma d'oal ciel, &c. The flame of heauen vpon thy hayres (or curled lockes) O caytife, which from the fountaine and wallet (to wit from drinking of water, and poorely feeding) by impouerishing others, art become rich and great: Sith so much thou reioycest in doing euill. Neast of treasons, wherein what mischiefes are now spread through the world, be hatched. Seruant of wine, bed, and belly cheere, in whome whoredome hath made her last proofe: For thy Chamberlaines young and olde goe playing the wantons, and Baelzabub in the middest, with bellowes, fire, and looking glasses. In the fether at the shadowe wast thou not brought, but naked to the winde, vnshod among the bushes, &c. Such now is thy life, that the stinke is gone vp vnto God.

Also in the 107. Sonet, which beginneth, L'auara Babylonia, &c. Couetous Babylon so full hath heaped the sacke of the wrath of God, and of wicked and peruerse vices, that it bursteht: and not Iupiter, nor Pallas, but Bacchus and [Page 220] Venus hath made her gods. Expecting reason doth torment and consume me, &c. And foure verses further. Her Idolles shall be holden for earth, &c. Also the 108. Sonnet, which beginneth: Fontana di dolore, &c. Fountain of griefe, harbor of wrath, schoole of errors, and Temple of heresie: Rome in elder time, now false and peruerse Babylon, for whom I so much weepe & sigh. O shop of deceit, ô prison of wrath, where goodnesse dyeth, and euill is maintained and nourished: hell of the liuing: great wonder shall it be, if Christ in the end be not wroth with thee, founded in chast and humble pouertie, liftest thou vp thy hornes against thy founders? Shamelesse strumpet, where hast thou put thy trust? In thine adulteries, in so great abundance of euill gotten riches? &c. If Petrarch 260 yeares and more sithens, with great reason and truth said this against the Pope and his Court papall: what shall be said now, when the malice, tyranny, vngodlinesse and idolatrie of the Pope and his court are come to the height? Dante. Danter an Author more ancient then Petrarch, and Bocace, of the same time with Petrarch, as litle flattred the Pope: other things as much as Petrarch say they. Dante in his 7. song of hell, accuseth the Pope of couetousnesse. In the 11. song and 6. circle he accuseth him of heresie. In the 15. song he accuseth him of sodomie. And in the 19. he accuseth him of simonie. The Popes foure cardinall vertues: auarice heresie, sodomy and simonie. Bocace. (These bee the foure cardinall vertues, which are found in the Popes, Couetousnesse, heresie, sodomie, and simonie. Bocace in the second Nouell of the Iornada of his Decameron, in the name of a Iew called Abraham, saith, that generally all the Court of Rome, from the greatest to the least, dishonestly sinned in the sinne of whoredome: and not naturally onely, but also sodomitically, without any bridle, without any remorse of conscience, or shame, &c. They haue not (saith he) either holinesse, deuotion, or good works, &c. And in manie other places doth he the same. These three Dante, Petrarch and Botace bee ancient writers, Italians, and fathers of the Italian tongue, Sanazaro. and well experienced in the affaires of the Pope and his Court. Sanazaro the most excellent Italian Poet of our times, speaking of the Pope, thus saith in his Epigrams.

[Page 221]

In vaticano noster latet, hunc tamen alto,

Christe vides coelo, proh dolor, & pateris.

To wit, In the Vaticano (which is the pallace of Saint Peter in Rome) our (Barbarian) lieth hid: but yet thou Christ from the high heauen beholdest him: ah griefe, & doest thou suffer him? What more could Luther, or Caluin, or the rest of the late writers, which haue written against the Pope and his Romish court say, then these his Italians haue said. Petrarch calleth it wicked Babylon, mother of errors: he wisheth fire to fall from heauen and consume it (such abhominations had seene therein) he calleth it a neast of treasons, &c. gluttonous and luxurious. God cannot (saith he) longer be patient with her, &c. Idols he saith shall be throwne to the ground, The Church of Rome erreth in faith. &c. Hee calleth her the fountaine of griefe, harbour of wrath, schoole of errours, temple of heresies, &c. Behold if the Pope may erre in faith: And it is to be noted, that Pope Pius the fifth, (as in his life wee haue said) hath spunged all these places by vs alleaged, out of Petrarch and Bocace. The cause is, least men should know their wickednesse, abominations and impieties, but may hold him for holy, and for God vpon earth. Great shame was it for the Pope, Thomas Rendonio. that so famous Italian Authours, that Italian books, and printed in Italy, should so roundly tell the wickednesse of him & his. About the 1430. yeare liued Thomas Rendon, a Carmelite, of whom in the life of Eugenius the fourth, we haue before made mention: He said in his sermons, which in Italy & France he preached: Laurencius Valla. that in Rome were committed great abhominations, &c. For which cause Pope Eugenius 4. did cause him to be burned in Rome. Aboue a hundred yeares is it, sithens Laurencius Valla Patricius, a Roman opposed himselfe to the Pope, and called Rome Babylon: for which cause he was banished: but the king of Naples, Sauanarola. receiued, and very honorably entertained him. Ieronymus Sauanarola a Dominican Friar, preached in Italy, the Pope to be Antichrist, &c. For this that our cursed Spanish beast Alexander 6. (as in the life of this Alexander 6. we haue said) did cause him in Florence most cruelly to be burned. Within these 80 yeares space, haue bene infinite numbers, that in Almaine, France, Italy, England, yea, in Spaine, and other nations also haue written against the Pope and his Popish doctrine: [Page 222] let their workes be read, and their reasons agreeing with the word of God considered, which is the true and onely squire & rule, whereby euery life and doctrine ought to bee ruled and confirmed. Returne we now to the Primacie, which the Pope as another Diotrephes (of whom speaketh S. Iohn in his 3. catholike Epistle) loueth to hold, 3. Io. 9. and so doth vsurpe it. A history wrote S. Augustine, very wel declaring the equality which hath the Bishop of Rome with other Bishops. Donatus (saith S. Augustine) de casas negras, of whom the Donatists take their name, had grieuously accused Cecilianus Archbishop of Carthage. Epistle. 162 Constā tine the Emperour (the cause being simply ecclesiasticall) committed the same to Miltiades Bishop of Rome, & other certaine Bishops of Italy, France, and Spaine. Had there bene ordinarie iurisdiction no commission from the Emperour, nor to appoint him associates had bene needfull. But listen a litle: Donatus was condemned by them aboue named, who seeing himself condemned, appealed to the Emperour: the Emperour remitted the appeale to the Archbishop of Areletum, either to allow or disallow of the sentence, which the Bishop of Rome and his associates, had giuen. Where then was the Primacie of the Pope his iurisdiction: his sentence without any appellation: his knowledge, & hearing of all appeales, his fulnesse of power, whereof he so much glorieth? And the Emperor, wil they not say, was an infidel, or tyrant: for it was Constantine the Great, who (by their owne reckoning) spoiled himself of a good part of the Empire, to giue it vnto them. That Constantine the Great appointed Miltiades iointly with the rest, for Iudge, to heare the cause of Cecilianus. Onuphrius Panuinus in his note vpon Platina, in rhe life of Miltiades doth witnesse the same: and confirmes it with Optatus Mileuitanus in his first booke, and with that which saith Eusebius in the tenth booke and fift chap. of his ecclesiasticall historie. But Panuinus as a Flatterer of the pope maketh no mention of the appeale we haue spoken of, because it impeached the authoritie, The Emperors called the general Councels which the Popes haue vsurped. As touching the calling of the Councels, the Emperours called the General, the Patriarks and Metropolitans called the Nationall, or prouincial Councels: The Patriarkes and not the Bishop of Rome did gouerne in the Councels, which they held in their Patriarkedomes: for all being equall, and vnder one head Christ, the [Page 223] Bishop of Rome did not exceede them either in dignity or power. Epistola ad Liberium Epise opum Romanū. So saith Athanasius, writing to Liberius Bishop of Rome. All the Apostles (saith he) in honour and power be equall. Saint Cyprian likewise, more ancient then Athanasius: There is not (saith he) but one bishopricke through the world, wherof euery bishop holdeth his part. De simplice Prelat. Also that none in his time was called, In sen [...]entiis Episcoprum. libro 1. epist. 1. or made Bishop of Bishops, nor had by tyranny subiected his companions to obey him. Also he complaineth that the prophane Sismatikes withdrew themselues to the Bishop of Rome. There was none (saith he) that would doe this, but certaine lost and desperate men, making men beleeue, that the Bishops of Affrike had lesse authoritie thē he of Rome. Hieronymus in Epist. ad Euagrium repetitur in Decreto Graciani. S. Ierome to this selfe same purpose saith: Wheresoeuer a Bishop shal be, be it in Rome, or in Egubium, be it in Constantinople, or in Regium, one selfe same dignity he hath, and one selfsame priesthood: Hieron. ad Nepotianum. riches nor pouertie either make him superiour or inferior. And so the ancient Doctors, as Ireneus, Tertullian, Hillarius, Cyprian, &c. when they wrote to the Bishop of Rome, they gaue him not the glorious titles, which the flatterers of our times now giue him: Most holy father, most blessed Pope, chiefe Bishop, our Lord, & God vpon earth: they called him brother, fellow Bishop, companion in office: & other such like titles, which sauored of loue & Christian simplicitie, & not of flattery & pride, wherewith the miserable Popes are puffed vp, & rest much contēted. And if it seemed to those Fathers, that the Bishop of Rome countermāded, or in any thing faulted (seeing he was a man) either in life or doctrine, they aduised him, & if need so required reproued him. Thus not once by chance, but many times, & that very sharply did Cyprian handle Stephen Bishop of Rome. Ireneus reproued Ʋictor, for that through an impudent ambition, he excōmunicated the Churches of Asia, for the differēce in celebration of Easter. Who should now dare to do this, albeit the Pope were another Iohn 8. 12. 13. 14. 23. or 24. or were he another Boniface 8. another Syluester 2. another Gregory 7. another Alexander 6, Paule 3. & 4. or Pius the fift. By diuine law all Bishops are equall: and so as brothers, are to aduise and correct one another. If any difference there bee of Maioritie, or Minoritie, by positiue lawe it commeth, [Page 224] as the Cannonists themselues, when the truth doth inforce thē, confesse, saying: Quod omnis maioritas & minoritas, etiam Papatus, est de iure positiuo. That all maioritie and minoritie, yea the verie Popedome it selfe, is by the positiue law: as much to say, that men haue made it. And yet go I further. The maiority, say I, which the Pope hath vsurped ouer all the Churches, being against the Lambe of the Apocalyps, and against his Saints, is not by diuine, nor yet humane law, I say it is de iure diabolico, of the diuell: that it is, an infernall tyranny, against which, all the world is to rise vp, as against a fire and generall burning, which toucheth euery particular person. Note here, that which in the life of Iohn 24. we haue noted: where the Pope by a decree of the Councell of Constance and Basile is proued to be subiect to the Councell: and that more ouer which there we haue said. Not bluntly and foolishly (as they say) but with good reason me seemeth, do I say this: as by the sayings of the Fathers, and decrees of ancient Councels, we haue sufficiently proued the same. And had there bene none to haue said it, yet their proper life and doctrine, which we haue in the beginning mentioned, are most euident testimonies to confirme our sayings. By their liues may each one see (if of wilfull ignorance he become not blockish, Anno. 605. foolish, and blind) the Popes, which haue bin bishops of Rome, from Boniface the third (who was a creature of Phocas the Emperour, an adulterer, murderer, and tyrant) vntil Clement 8. or 10. which now tyrannizeth) to haue almost bene al noted (read their histories) of terrible, enormious and wicked vices, and sinnes. Witches they haue bene, murtherers, ill beloued, tumultuous troublers of common wealths and kingdomes, seditious, reuengefull brothellers, simonists, sodomites, periured, incestuous, Nigromancers, sacrilegious, wicked, without God, without religion. They then being such, we conclude them not to be successors of Peter, but of Iudas: not to be vicars of Christ, but of the Diuell, and verie Antichrist. But now for more confirmation of that which is said, we will alleage certaine passages of holy Scripture, which the Papists themselue vnderstand and interpret of Antichrist: we will consider if that which the Scripture saith Antichrist shall do and say, the Pope doth and saith. And seeing that the doctrine and life of the Pope is the [Page 225] very same, which the scripture doth say shalbe that of Antichrist: by the Papists owne confession, will we conclude, the Pope to be Antichrist.

The first passage, Dan. 11. 36. is taken out of Daniel the 11. chapter: which saith: And the king shall doe what he list: By king, aswell in this place, as chapter 8. 23. and 24. is ment Antiochus, a great persecutor of the people of God; This Antiochus was a figure of Antichrist, which is the Pope. Antiochus burned the Bible, aduanced his God Mauzim, forbad marriage, made Idols of gold and siluer, adorned them with rich ornaments, &c. and the same doth the Pope. Daniell proceedeth. He shall exalt, and magnifie himselfe against all that is God, and shall speake marueylous thinges against the God of Gods: and shall prosper till the wrath be accomplished: for the determination is made; Neither shall he regard the God of his fathers, nor the desires of women, nor care for any God: for he shal magnifie himselfe against all, Three markes wherewith Antichrist shalbe marked. &c. Note here in Daniel. 3. notable markes which (saith he) Antichrist shall haue: In whomsoeuer then we shall see them, hold we him for. Antichrist. The 1. is that he shall not acknowledge the God of his fathers: 2. is that he shall not regard the loue of women, The Pope is an Apostata in religion. 3. nor care for any God. The cause of all this (saith he) is the excessiue pride. The Pope being of the race of Christians, which haue worshipped the true God, father of our Lord Iesus Christ, hath brought into the Church of God, where he holdeth his seat, Idolatrie and superstition, commaunding men, in afflictiō & calamitie, to inuocate another, & others then God: Exod. 20. contrary to the expresse cōmandemēt of God. Thou shalt haue no other Gods before me: and contrary to that which he commaundeth by his Prophet: Psal 50. 51. Call vpon me in the day of trouble. There is no commaundement of God, either in the old or new Testament, that commaundeth vs to inuocate any other but God alone. Neither is there any example of Patriarke, Prophet, Rom. 10. 14. or Apostle, which hath called vpon any, saue God alone. For how shall they call vpon him, in whom they haue not beleeued? as saith Saint Paule. In one onely God we beleeue, vpon him onely let vs call. This new Doctrine hath the Pope brought into the Church, to call vpon others then God alone: Therefore is he Antichrist. Who hath forbidden Christians [Page 226] to reade the law of the Lord, the bookes of the Prophets, Apostles, and Euangelists? The Pope. Who burneth these holy bookes, and those that for instruction of their conscience read them? The Pope. Who hath taken vppon him authoritie to pardon sinnes, and that for money, it being God alone which doth graciously pardon thē? The Pope. Who hath caused a little peece of white bread to be worshipped saying: it is the true God, which created heauen and earth? The Pope. Therefore is he Antichrist, which neither honoreth nor a doreth the God of his fathers, The Pope abhorreth matrimony by God ordained. who in the bookes, that the Pope burneth, hath manifested himselfe to his faithfull. The 2. marke is, that he shall not regard the loue of women (to wit) that vnder colour of chastitie, holines, & meritorious works, he shall abhorre marriage. So greatly hath the Pope abhorred marriage that a law he hath made, that no Pope, Cardinal, Patriarke, Archbishop, Bishop, Deane, Archeacon, Priest, nor Friar, Deacon, nor subdeacō, nor any Nunne shal marry. And wherefore? For pure hypocrisie; to be sold to the ignorant people, for holy; for Angels, which are not fleshly, but wholly spirituall: And the miserable people, dispising the meanes of marriage, which God hath giuen them. Will rather burne then marry. And so God deliuereth them vp to shamefull & vile affections, and in their lusts doe they burne (as saith S. Paule) Fornicators they are, Rom. 1. adulterers, Incestuous persons, & that moreouer which the Apostle mētioneth. These be the fruits of his cōstrained chastitie, of his angelical, & not fleshly life, of his vowe of chastity, vowed of so many, and kept of so fewe. Of such like, the same S. Paul fore warneth his disciple Timothie, 1. Timothy 4. 2. saying: that they shall speake lies through hypocrisie, hauing their cōsciences seared; that they shall forbid marriage. What nation in the world, hath bene so barbarous, so cruel, so tyrannous, & Godlesse that hath forbidden marriage to so many thousands of men and women as are at this day of Priests, Fryars, and Nunnes? Onely such law maketh Antichrist: Only the Pope maketh it, therefore is the Pope Antichrist: which regardeth not his owne lawful wife, but his Ganimeds and strumpets. Much paine hath the Pope of long time taken, to cause this his tyrannicall lawe to bee obserued: Many people and nations, seeing it a law tyrannous, [Page 227] and preiudiciall to the Common-wealth haue withstood him: because that priests and Friars, not hauing proper wiues, and being lusty men, which liue in idlenesse, and abundance (a life inclyning men to luxuritie) bestow themselues among the wiues & daughters of their neighbours & friends. The Councell of [...]. S. Gregorie permit mariage. In the Councell of Nice, was this busines proposed: but through the Councell of good Paphnucius not affected. S. Gregorie forbad marriage: but (taught afterwards by experience of 6000. heads of young Infants, which they foūd in a pond) adnulled & reuoked his decree: as before in his life, we haue declared. Note that which we haue said to this same purpose vpon the life of Siricius who so against the hayre alleaged the saying of S. Paul. Those which be in the flesh cannot please God. And that which we noted vpon Nicholas 1. & in the life of Pius 2. & of Paul 2. experience at this day sufficiently sheweth, how impious and tyrannous this law is. And suppose it were good yet is it not obserued. Much better should it be to leaue to each one the liberty which God hath giuen them, and not to lay s [...]ares for the conscience. He that can passe without marriage, shall doe very well not to mar [...]y: and chiefly the minister in time of persecution which i [...] to be free to preach the word of God wheresoeuer they shall call him. But the guift of chastitie is not giuen to all: and if to any, yet is it not perpetuall. The surest way then not to offend God, nor defile his owne body, w [...]ich is the tem [...]le of the holy Ghost, 1. Cor 7. 2. and [...]herefore to be kept cleane is that euery man (as Saint Paul doth aduise vs) haue his owne wife and euery woman her owne husband to the great griefe of the Pope, who is Antichrist, The Pope an Atheist. and commaundeth the contrary. The third marke is, that Antichrist shall not care for any God: to wit, hee shalbe an Atheist; a Godlesse man, and without religion. This in many Popes haue wee fully, and clerely seene which neither liueing, nor dying, had any religion. He is not one alone, that entred into the Popedome like a fox, Boniface 8. liued in the Popedome like a Lyon, and dyed like a dogge: Let their liues be read. the reason of all this giueth Daniel, saying: for hee shall magnifie himselfe aboue all Antichrist, which is the Pope, hath made himselfe vniuersal Bishop, head of the Church absolute (or dissolute) Lord, aswell in the temporaltie, as the [Page 228] spi [...]itualty, euer all the Monarkes. kings and Princes, of the world: that he may displace and place them, when he pleaseth, and no man ought to demaund why doest thou so? And so causeth Emperours, kings, and great Lords to fall prostrate on the gorund, in token of vassallrie, slauerie, and subiection, kisse his feete, and worship him: The Pope truly is proud as the diuell, who said to Christ. All this will I giue thee, if thou wilt fall downe and worship me. And so shall haue the wages, that had the diuell. Which thing Daniell declareth, in the 36. verse of the 11. chapter saying, that he shall prosper, vntill the wrath bee accomplished: for the determination is made: and in the last words of this chapter he saith. And his end shall come, and none shall helpe him. This is the comfort of a Christian, that Antichrist, the Pope, his enemie, and persecutor: shall so end, as he hath deserued. And so shall the Church be from hi [...] tyranny. The 2. passage 2. Thes. 2. 3. The 2. passage is, of S. Paul to the Thessalonians, where clerely and plainely he calleth Antichrist, man of sinne, and sonne of perdition, which opposeth, & li [...]teth vp himselfe against all which is God, Verse. 9. or that is worshipped: So that, as God, he sitteth in the temple of Cod shewing himselfe that he is God. And a little lower: whose cōming is by the working of Sathan, What thing is Antichrist. with great power, & signes, & lying wonders, & with all deceiueablenesse of vnrighteousnesse (working) in them that perish, &c. The papists themselues cōfefse, that Saint Paul here speaketh of Antichrist. Now let vs fee, if the Pope doe the same things: and if he do them, then is he Antichrist. By Antichrist, must we not vnderstand one man alone, which is to be and happen: but an estate, a seat, a succession of men▪ & an Empire exalted against Christ: yet with the name and title of pastor, and Bishop of the Church, and with the title of the vicar of Christ Iesus himselfe. Through hypocrisie, and fayned humilitie, he calleth himselfe, the seruant of Gods seruants: but through diuelish pride, he maketh himselfe Lord of all. In the time of S. Paul, began this Empire of Antichrist, as he witnesseth saying: For all ready the misterie of Iniquitie beginneth to worke, Verse 7. onely he which now ruleth, shall let, vntill he be taken out of the way. This shalbe, when the Lord shall slay him, with the spirit of his mouth (as there saith the Apostle) Now [Page] haue we proued that of the ruyne of the Romane Empire, the Pope, who is Antichrist, by little and little hath erected his kingdome. All this to one man cannot be applyed: but to an estate, and condition of men. Antichrist is a Greeke word, as much to say, as contrary to Christ: See wee then some thinges, Iohn 6. 15. wherein the Pope doth oppose himselfe to Christ. Contrarieties between christ & the Pope. The people sought to make Christ a king: but Christ would not: For his kingdome, he sai [...]h: is not of this world. The Pope without demaunding, The first Contrarietic. or seeking it of the people, hath made himselfe vniuersall king ouer all the kings of this world. and so at his fantasie, doth place and displace them. The second opposition. Phil. 2. 6. Christ, being God, humbled himselfe, and to saue vs, The 2. Contraritie. became man, reconcyling vs with the father. The Pope being a man, maketh himselfe God, saying: that in hell he hath authoritie and power casting into it, whom soeuer he will, and also drawing out from thence (If he please) as did Pope S. Gregorie (say they) drawe the soule of the Emperour Traian, To this purpose read Damascen in the sermon of the dead. who was an Infidel, & persecutor of the Church. Authoritie hee hath in purgatorie, drawing soules from thence (as say they) hee doth dayly. Hee hath authoritie in earth binding and loosing whomsoeuer hee will: He hath authoritie also in heauen, placing therein whom hee will, commaunding the Angels to carrie the Soule of whomsoeuer he shall please without passing the paynes of purgatorie (as by the bull which Pope Clement the s [...]xt graunted to such as comming to Rome to obteyne the Iubile, should die by the way) doth appeare. All this saith the Pope that hee can doe. And so also saith his Parasites: Yet all is but lies, to condemne, and carry vs with him, The 3 Contrarictie. to the house of his Father the diuell. The third opposition. Christ doth commaund vs to search the scripture: Iohn 5. 39. and giueth a reason, for by them shall we know him. The Pope vnder most greiuous payne, commaundeth vs not to reade them, nor looke vppon them: least that wee knowing Christ by reading of the Scriptures, may also know him to bee Antichrist. And to busie vs with some thing, hee commaund [...] vs to reade lying Legends, he commaunds vs to pray the Rosarie, which Alanus with so great falsehood and impietie, as we haue said in the life of Sistus 4. renewed. So [Page 230] many Paternosters, and so many Aue Maries, before a c [...] fixe, before the Image of the virgin Mary, or of this or that other he, or she Saints, he commaunds vs to pray. To a certaine great Lady, called Isabell graunted Pope Leo pardon of all her sinnes, if kneeling in her owne lodging, before the Image of any he or she Saint, she should say fiue Paternosters, and fiue Aue Maries. Behold what agreement is there betweene the Aue Marta and the Crucifixe: or the Paternoster, and the virgin Mary? The 4. Contrarietie. What maner of prayer is this, when he that prayeth, neither knoweth, nor vnderstandeth what he prayeth? Oh blindnesse! Oh ignorance. Matth. 11. 28. The fourth opposi [...]ion. Christ calleth vnto him all those that trauell, and be afflicted in conscience, that he may refresh them. The Pope commands vs to goe to the virgin Marie, and to hee and she Saints. What other thing is this, Ieremy 2, 1 [...]. but to leaue the fountaine of liuing water (as saith Ieremias) and to dig pooles, that can hold no water? Between Christ, and the Pope are there many other opposicions yet will we set downe but the last of all: that Christ with great triumph is ascended into heauen, The 5. Contrariette. and there sitteth at the right hand of his father: And shamefully the Pope descendeth into hell, and to the depth of hell falleth in the company of Iudas, whose successor hee is, and there by his owne Father the diuell shalbe euerlastingly tormented. Yee see here, that the Pope is an aduersarie, and opposeth, and lifteth vp himselfe against all that is God, or that is worshipped, and sitteth in the Temple of God, shewing himselfe to bee God. By that which the Apostle saith, that Antichrist sitteth in the Temple of God, hee giueth to vnderstand, that Antichrist shall neither bee Turke, Moore, Iewe, nor Pagan, but a Christian, and that professeth Christian religion. The Pope sitteth in Rome, a City very ancient in Christian Religion, where were so many good Bishops, for almost the space of 300 yeares: which sealed with their bloud the Doctrine, which preached, and nowe also in Rome, notwithstanding the tyranny of Antichrist, hath God his Church, as hee had in Sodome, where was Lot and his familie. That which Saint Paule saith, that the comming of Antichrist shalbe with great power, signes, and lying woonders: is to be noted: and all this shall hee [Page 231] doe, by the working of Sathan. Here also it appeareth, that the diuell worketh his miracles. The diuell also worketh miracles. Which confirmeth the Spanish prouerbe. Sease milagro, y hagalo eldiablo. Be it a Miracle, and the diuell doth it: but all, to dec [...]iue. The mightie power of the Pope who is ignorant of? Matth. 28. 18. That which Christ of himselfe saith, dareth the Pope to say of himselfe. Data est mihi omnis potestas, all power is giuen vnto mee. O blasphemy intollerable! As touching his signes, and lying wonders, the world is full: The very papists themselues, that haue any vnderstanding, are ashamed of them. But the simple, the Idiots, the vulgar sort beleeue, and holde them for true miracles, and for them rather will die, then for the Doctrine of the Prophetes, or Apostles, or Christ Iesus himselfe, whereof they are wholly ignorant! Oh ignorant blindnesse, Lying wonpers and blinde ignorance. How many Images haue spoken? How many haue sweate, and that droppes of bloud? The ignorant people beleeueth that the beard, haires and nayles of the crucifixe of Burgos, doe grow. How many miracles, say they, doe the Images of our Lady of Guadalupe, and that of Monsarrate? How many Capti [...]es deliuer they? How many dead doe they rayse againe? How many blind giue they sight vnto? &c. Either this which they say, is vntruth, and not therefore to bee beleeued: or else verily doe they these miracles (if they doe them) by the operation of Sathan; that the vnbeleeuers, [...]hich wil not beleeue the truth may beleeue lies: 2. Thes. 2. 11. as in this selfe same chapter Saint Paule doth aduise vs, not to beleeue such miracles, as are [...]or founded vpon the word of God. In the Treatise of the Masse more shal be said concerning miracles. Not to make an Image▪ nor any likenesse, &c. Not to worship or do them reuerence doth God commaund vs. To make Images, to worship and doe reuerence vnto them doth the Pope commaund vs, Purgatorie. that purgatory should be better beleeued. O how many m [...]r [...]cles, howe many dreames, visions, & apparitions haue there bene? only one I will recite▪ which is read in the Enchiridion of times, composed by Friar Alonso Ʋenero. Thus then saith hee fol. 118. In the yeare of our Lord 1164. a certaine holy Hermit before deceased, appeared in visiō to the bishop of Ligoniū, & said vnto him; [Page 232] there dyed in all parts with him 30000. Of 30000. men one only went to heauen 3 to Purgatory, and all the rest to hell. men, and onely Saint Barnard without any payne, flew to heauen, 3. descended into purgatorie, and all the rest into hell, perpetually to be damned. Thus far Ʋenero. He that reporteth this, was no Ideot, but a preacher; and of the order of preachers. Who will not beleeue an holy hermite, come from another world? a Bishop, and a preacher also? O happie Bishop which knew what passed in Heauen, Purgatorie, and hell. Blessed be our God, which hath opened our eyes, and made vs to vnderstand, such apparitions, to be illusions of the diuell. For confirmation of this our Doctrine, Luke 16. 27. Reade the Parable, which our Sauiour propoundeth, of the rich worldling, who prayed Abraham, to send Lazarus before deceased to the house of his father, that he might declare to his fiue brethren, that which he passed. But Abraham answered: they haue Moses and the Prophets, let them heare them: whom if they will not heare; neither will they bee perswaded though a man should rise from the dead. Luke 16. So that euery Christian, which readeth, searcheth, and meditateth the holy scripture, doth know, that all this which they say concerning Purgatorie, is lies: albeit the Pope will haue it an Article of faith. Were it an article of faith, it should be founded vpon the scripture: On the scripture it is not founded: therefore it is no Article of faith. Also, were it an Artticle of faith, it should be one of the twelue of the Apostles creede: but it is not, therefore it is not an Article of faith. But it is (as saith Doctour Constantine) the head of the wolfe. It serueth to mainetayne idle bellies. Conclude wee this then of the false myracles of Antichrist, with that which the Lord saith. False Christes, and false Prophetes shall arise, Matth. 24. 24. and shall worke signes great and wonderfull, so that, if it were possible, the verie elect should be deceiued. Well hath our Redemer forewarned vs, well hath his Apostle Saint Paule foretold vs. See we now to our selues: for of ignorance now shall we not sinne, we are forewarned. And as Daniel for our consolation foretold vs of the miserable end of Antichrist: so also saith Saint Paule, and that more plainely then Daniel, that the Lord will destroy him with the spirit of his mouth, and consume him with the [Page 233] brightnesse of his comming: which we see dayly more and more accomplished. How many kingdomes and prouinces do now know the Pope to be Antichrist? And how came they by this knowledge? not forced, but by reading and hearing the word of God. Verie subtill was the Pope in forbidding the reading of the holy Scripture. Very wise was the Pope in forbidding the Bible, in forbidding the reading of the holy Scripture: well did he vnderstand, that all his euill, his whole ruine and destruction should there thence proceede. But I commaund it. The Lord (saith Saint Paule) will destroy him with the Spirit of his mouth, with his word, with the holy Scripture, with the doctrine of the olde and new Testament, with the Bible, which he so much abhorreth. Many nations haue forsaken him, onely Spaine and Italy giue him life. But albeit they so do, yet is his sicknesse vncurable, and doubtlesse shall he die thereof.

The third and last passage, wherewith we confirme the Pope to be Antichrist, The 3. pas [...]age of the holy, Scripture. is taken out of the seuenteenth chapter of the Reuelation of Saint Iohn. Reade the whole chapter. Here will we note the principall points. Saint Iohn saith, hee saw a woman sit vppon a beast: the woman and the beast with their quallities and attire he depainteth. The woman (saith hee) was the great whore, which sitteth vpon manie waters, with whom the kings of the earth haue committed fornication: He saith, that she was set vppon a beast: That this woman was clothed with purple and Scarlet, and guilded with golde, and adorned with precious stones, &c. Who had in her forehead a name wri [...]ten, A Mysterie. Great Babylon, mother of fornications, and abhominations of the earth: that this woman was drunken with the bloud of the Saints, and with the bloud of the Martyrs of Iesus. And concluding the chapter, he saith: that this woman is the great citie, wh [...]ch reigneth ouer all the kings of the earth. Concerning the beast (saith he) which was of the colour of Scarlet, full of the names of blasphemie, which had seuen heades and ten hornes. Saint Iohn saith, that when he saw this woman ride vpon the beast, he greatly wondered. The Angell declareth vnto him the secret of the woman and of the beast. The beast (saith the Angell) which thou hast seene, was, and is not, &c. He saith vnto him that the seuen heades be seuen mountaines, [Page 234] whereupon the woman sitteth. He saith: that the ten hornes be ten kinges, The vi [...]tory of the Lambe. subiect to the beast: That these kings shall fight against the Lambe: but the Lambe shall oue [...]come them. That the waters whereupon the Whoore sitteth, The waters be kindreds, &c. bee peoples, and kindreds, and nations, and tongues. Hee saieth, that the ten hornes of the beast shall hate the whore, The 10 kings hauing altered their minds shall persecute the whore. shall make her desolate, and destroy her. Who seeth not Antichrist, the Pope of Rome, here figured and liuely painted out? to whom can all these things be applied, but to him alone, The whore is the Pope: The whore is the Pope. the beast is the Romane Empire, whereupon the Pope sitteth, a [...]d wherewith hee hath lifted vp himselfe. The Beast is the Romane Empire. It is a common p [...]rase of speech in the Scr [...]pture, to call Idolatrie and superstition, fornication: and t [...]e Idolaters it calleth strumpets and whoores. Reade the s [...] cond chapter of Ieremie and 3. verse. Ezech. 16. chap. Of [...] chap. 1. 2. and 3. The Pope then is called Whore and gre [...]t whore, for his idolatrie and superstition which he committeth, and teacheth to so many people and nations. Note that which we haue said in the passage, cited out of the 11. chapter of Daniel.

How much more yet, by the great prouidence of God, hath this thing fully, and plainely happened; seing a Pope hath bin, which was a woman and a greate whoore. Reade the life which we haue recited of Iohn 8. where he saith: that the woman was clothed with purple and scarlet, and gold &c. Euen so, is the Pope in his pontificall habite, and chiefly the day of his coronation fully clothed. Platina, speaking of Pope Clement the fifth (as in his l [...]fe we haue decla [...]ed) saith: that at his coronation, fell a wall, which killed many, and that the Pope falling from his horse, lost a Carbuncle which fell from his Miter, or as they call it Reyno, that was worth s [...]xe thousand Florences. D. Illescas, chap. 24. speaking of the coroantion of Leo the tenth▪ saith these words: The day of this coronation in Rome was so solemne and ioyfull, that any hardly remembred to haue seene the like thing. For besides the other feastes made, which should be tedious to recount, they affirme aboue an hundred thousand duckets to haue bene cast among the people, &c. How could this Pope say that which said Saint [Page 235] Peter, Siluer and gold haue I none? This woman he calleth Babylon, as much to say as confusion. He calleth her the mother of whoredomes and abominations. The same also is Rome fully and plainely. What citie is there nowe in the worlde, wherein are so great confusions of vices, and so many thousands of common whoores, which they call Curtisans, of whom the Pope hath so great a rent, that hee may make thereof a great inheritance? Yet this is nothing, compared with other infinite abominations, which in Rome are committed. What place in Christendome is the wicked sinne more suffered without punishment, then in Rome? This woman, saith Saint Iohn was druken with the bloud of the Martyrs of Iesus. How many, and how many hath the Pope caused to be burned, and to die by the sword, for saying and beleeuing Iesus Christ to be our only and chiefe Bishop, Intercessor and Mediator, as the Apostle calleth him? For beleeuing that the body which he once offered vpon the tree of the crosse, is the onely and alone sacrifice, wherewith the wrath of the Father is appeased? For beleeuing that by faith onely, without any respect of our owne workes, we are iustified? In our times of these threescore or fourescore yeares, how much innocent bloud hath this rauening wolfe, for this cause shed and spilled in Almaine, France, England, and in Italy also, and within fortie or fiftie yeares, in our countrey of Spaine? The fires and persecutions of Seuill, Valladolid and other partes of Spaine, do witnesse. What satisfaction shall this so cruell beast make for one Doctour Constantine, the onely pearle of our countrey of Spaine? For one Doctour Ʋargas? For Doctour Egidius? For Don Iohn Ponce of Lyons, sonne to the Countie of Baylen, so neare kinsman to the Duke of Arcos? For one Christopher de Arellano, a man, by the confession of the Inquisitors themselues, most learned? For one Ieronymo Caro? For one Licenciate Iohn Gonçales? For the Licenciate Losada? All these were men of singular life, which the Papistes themselues that knewe them, cannot denie: and godly they were in doctrine. All these in Seuill, and many others, men and women, were either condemned aliue, or else vntombed being dead, by the fire consumed. At one time, [Page 236] were all these, and so all at one time almost burned in Seuill. O Seuill, Seuill, that killest and burnest the prophetes which God sendeth vnto thee. Name me some eight of thy seruants of the Pope, at this day liuing in thee, which aswell in life as doctrine, may compare with or paragon those eight which I haue named, as thou then burnedst. As the bloud of Abell cried out to God: Gen. 4. 10. so now the bloud of these Martyrs do likewise crie vnto God. Vnder the ashes of these blessed men hath God hidden many small sparkles, which when he shall please, he will blowe away, and so kindle them, that a farre greater fire shall they make, then that which is passed: and so shall increase the number of the faithfull: Tertullian. For the bloud of the martyrs is the seed of the Gospell. Saint Iohn concludeth his chapter, The woman is he great citie. saying: That this woman is the great Citie, which reigneth ouer all the kings of the earth. Is not this a mainifest description of the Court of Rome? what other citie, but Rome, reigned ouer all the kings of the earth? From all parts of the world they went to Rome: The riches of the world they caried to Rome: the Pope onely was king of kinges, and Lord of Lordes. And woe to him that should displease him. Of the beast, saith S. Iohn, that he had 7 heads, and 10 horns: which S. Iohn himself declareth, saying: that the seuen heads which the beast hath, are 7 mountaines. The holy Spirit▪ which spake this by the mouth of Saint Iohn, nothing wanted but the naming of Rome. The ancient Poets, as Virgil & Horace, which liued in the time of Augustus Caesar the Emperour, 7. Mountanes. in whose time also S. Iohn liued, called Rome Septicollis, of 7 hils or mountaines. The Grecians call it Eptalophos, which is the same with Septicollis: [...]o seuer it from all the cities of the world, this Epitheton they giue it:

Calepin. Septicollis, vrbis Romae Epitheton, à septem collium numero impositū. Tertullian in the 35. chap. of his Apologie, saith: Ipsos Quirites, ipsam vernaculā septem collium plebem couenio, &c.

Horace in the end of his Epodon.
Dijs quibus septem placuere colles.

Dicere carmen. He speaketh of Rome.

And Virgil Aeneid. 6. ‘Septemque vna sibi muro circundedit arces,’ [Page 237] And Propertius: ‘Septem vrbis alta ingis, toto quae praesidet orbi.’ As much to say, as the loftie citie with seuen hils, which is Lady of all the world.

The names of these seuen mountaines are: Capitolino, Palatino, Quirinal, Auentino, Celio, Viminal, and Exquilino.

By these words of Saint Iohn we cleerely see, that Antichrist hath his seat at Rome: and no other there is that hath his seat at Rome, Ten Hornes. but the Pope. Therefore the Pope is Antichrist. The ten hornes, saith Saint Iohn, be tenne kings, subiect to Antichrist, who stoutly fight in defēce of their Monarch Antichrist: & they shall fight, saith he against the Lambe. What more sorcelesse thing is there, Apoc. 13. 18. without weapons and subtiltie then a Lambe? Notwithstanding the weake, simple and disarmed Lambe ouercommeth these ten kings, which with Lyonlike & Wolfelike force, rush vpon him, and not preuaile. And when by force they cannot, as old Foxes, by craft will, they seeke to catch and kill him. But come as they will, the Lambe ouercomes them all. Who is this Lambe? The same is he of whom Saint Iohn saith that he is slaine from the beginning of the world▪ How? The slaine Lambe, doth he ouercome? Yea verily. This is the power of God. Iohn 1. 29. That Lambe he is, of whom witnesseth the other Saint Iohn, saying: Behold the Lambe of God, which taketh away the sinnes of the world. Iesus Christ is this Lambe, who killeth Antichrist with the spirit of his mouth: as in handling the second passage which we alleaged of the Epistle to the Thessalonians, 2. Thes. 2. we haue before declared. Saint Iohn saith further, That these ten hornes are ten kings (who perceiuing the inuincible power of the impotent Lambe) shall forsake Antichrist, disgrace him, make warre against him, and destroy him. Before 80 yeares past, what king in Christendome durst whisper against the Pope? All were his vassals, all were his souldiers, and all hee commanded. But seeing the mortall wounds which the Lamb with his only word▪ hath giuen the Pope. How many haue forsaken him within these fourescore yeares? In Almaine, England, Scotland, Denmarke, and Swethland, we haue manifest examples: France also and Polonia are falling away from the Pope. Who so shall liue shall one day heare the same of Spaine. [Page 238] God hath begunne his worke; he will not leaue it imperfect, nor yet end in the middest. Behold, how Daniel, Paule, and Iohn concurre and agree together. All they three with one Spirite which caused them to speake declare that [...]his so [...]e [...]f perdition, and man of Sinne, shalbe very abhominable in his life, and much more abhominable in his doctrin. Very rich, verye mightie, clothed with silke, and clothe of Gold and precious stones; a great warrior, and persecutor of the Lambe, and his followers. Saint Paule noting the place of his abode, saith: that he shall sit in the temple of God. Saint Iohn goeth further: he shall sitt, saith he, in the cittie that hath. 7 mountaines; which is Rome. Ierome in prçfat. lib. de spiritu sancto, & in vita Marci. And so vnder stoode Saint Ierome, when he said: This Babilon, and this whore, which in the Apoc: is painted out to vs, no other thing then Rome can signifie vnto vs: In the life of Mar [...]k he repeateth the same: Verie blinde is he which seeth not through a boulter. That this can agree with none but only the Pope, who seeth not? Therefore is he Antichrist. Concerning his ende, the holy Spirite by Daniel, Paule, and Iohn, before alleaged, sa [...]th: (as we haue said) that it shall be miserable; wherewith he helpeth▪ comforteth, and animateth the poore faithfull which with his tyrannie are afflicted and oppressed. Come Lord Iesus. Blessed are those that reade, and those that hea [...]e the wordes of the prophesies of this booke, and keepe the thinges which are written in them, Apoc. [...]. 3. as saith the same Saint Iohn in the beginning of his Re [...]elation.

By that which we haue said touching the life and doctrine of the Popes, and by that which the Doctours▪ and ancient Councels haue said, and the holy Scripture also it selfe: which we haue before alleaged: each faithfull. true, and Catholike Christian, which hath any iu [...]gement or litle spark of faith shal clearely vnderstand the Pope, not to bee vniuersall Bishop, not to be Peters successor, nor the vicar of Iesus Christ, but contrariwise, to be the successour of Iudas, to be the Vicar of Sathan, to be the man of sinne, and sonne of perdition, which as God, sitteth in the Temple of God▪ to be the whore of Babylon, which hath her seat in the great Citie, that hath 7 mountaines, which is Rome: to be the Antichrist, which in all and by all opposeth [Page 239] himselfe to Christ: and knowing him for such a one shall abhorre and detest him. And shall know also, how to answer the reasons, or to speake better, reasonlesse reasons, which the Popes Parasites (for their owne temporall commodities, to be made Bishops, or enioy other ecclesiasticall dignities, &c. and oftentimes against their owne conscience, contrarie to that which they thinke, to entertaine the Pope, and maintaine his primacie) do alleage▪ To answere to all their obiections, and passages, which this way and that way they alleage, should be neuer to make an end. Onely will we answer to the principalles, whereupon the rest are founded, which being cast downe, all the building thereupon builded, of necessitie must needes fall to the ground. These in number be two: Thou art Peter, Matth. 16. and, Feede my sheepe. Ioh. 21. and in Pro [...]mio Sexti in Gloss. it is said: that the Pope by these words obtained the Primacie: In prooemio Sexti in Glo. Matth. 16. 18. Tu es Petrus, thou art Peter: or by these, Pasce oues meas: Feed my sheepe. Iesus Christ (say they) sayd to Peter, Thou art Peter, and vpon this rocke will I build my Church, &c. To thee will I giue the keyes of the kingdome of heauen; whatsoeuer thou bindest in earth, shall be bound in heauen: Iohn 10. 4. and whatsouer thou loosest in earth shall bee loosed in heauen: The sheepe (saith Christ) know the voyce of their shepheard. All this then which Iesus Christ said vnto S. Peter, we know to be very true, because it was pronounced by our pastor, An answere to the 2 places wherewith the Pope confirmeth his primacie. master, and redeemer Christ Iesus, who is truth it self. But we say, that by no way, neither in part, nor by art hath it any agreement with the Pope: neither in part nor art it can be applyed to the Pope who is Antichrist, nor yet pertaines it vnto him: when the Pope shall haue made the same confession that did S. Peter, Thou art the Christ, &c. & shal so beleeue: when the Pope shall liue as S. Peter liued: when the Pope shall teach & preach the doctrine which S. Peter taught and preached: then shall it agree with him. But the Pope is an Atheist, he holdeth for a fable the historie of the Gospell: abominably liueth, teacheth doctrins of diuels (as befoe we haue proued) wherupō it followeth that this which Christ saith to S. Peter, he said not to the Pope, nor in any wise doth it belōg to him. But the better to vnderstād it, examine we this place. Christ demāded of his disciples, whom [Page 240] do men say that the sonne of man is? They answered vnto him: Some say, Thou art Iohn Baptist, others, Elias, &c. And againe Christ asked them, But whom say ye that I am? Peter answered: Thou art the Christ, &c. Then Christ approuing the confession of Peter, which proceeded of the Spirit, and not of the flesh, said vnto him: Thou art Peter, and vpon this rocke (to wit, vpon this confession which thou hast made, saying that I am the sonne of God) will I build my Church. So that not so much the person, as the confession of Peter is here to be considered. And so saith Christ these words, not to Peter only, but also to whomsoeuer shall make the same confession, and with the same faith that Peter did. For the rocke which Peter confessed, which is the fundamentall stone of the corner, whereupon the Church is builded, that rocke is Christ. Vpon Peter is it not sounded: but Peter (as saith Saint Augustine) is founded vpon the rocke. For other foundation (saith Saint▪ 1. Cor. [...]. 11. Paule) then that which is laid, which is Christ Iesus, can no man lay. H [...]e onely and no other, is the foundation and head of his Church: the Virgin Mary, Peter, Iohn, and the other Apostles, and faithfull Christians, be liuelie stones, builded vpon this foundation: thy are members of the Church, whose head is Christ. The Pope ought to be contented to be a stone of this building: to be a member of this body. But as he is no member, Ioh. 20. 21. much lesse is he the head. To thee (saith Christ) will I giue the keyes, &c. All whatsoeuer thou bindest, &c. Not only to Peter, but also to all and each one of the Apostles, to all and whomsoeuer of the Apostles successours▪ that shall teach the word of God, did Christ make this promise. And that this is the true meaning of this place, appeareth clearely, by that which the same Iesus Christ, Matth. 18. 18. saith, Whatsoeuer ye bind in earth, shall be bound in heauen: and whatsoeuer ye loose i [...] earth, shall be loosed in heauen. Seest thou not, that the same which Christ before had said to Peter. the same, & by the same words saith he afterwards to all the Apostles. The same saith he by Saint Iohn, when he spake to all his Apostles, and sent them to go and preach the Gospell: As the Father (saith Christ) sent me, so also send I you. And when he had thus spoken, he breathed vpon them, and sayd vnto them, Receiue ye the holy Ghost those whose sinnes soeuer ye remit, they are remitted vnto them: and [Page 241] whosesoeuers sinnes ye retaine, they are retained. To all equally doth Christ shewe mercy, to all equally graunteth Christ the priueledge, and giueth authoritie. To thinke that Christ reserued matters for the sea Apostolique of Peter, which neither Iohn nor Iames, nor Paule, nor any of the other Apostles were able to dispatch, is meere mockerie, and Impietie also. In authoritie and dignitie, were all the Apostles equall. And long continewed this order in the Church among the ministers of the Gospell, vntill couetousnesse and ambition crept in, and confounded this good order, making one greater, and another lesse, because one was more rich then another, we (speaking of the Primacy) confirme this, with the sayings of the ancient Doctours. If Christ by these words, Thou art Peter, &c. had appointed Saint Peter vniuersall Bishop, and head of the whole Church (as they say) to what purpose did then the Apostles so often reason among themselues vpon this questiō of the Primacie, who should be chiefe amōg them. Saint Matthew from the 1 verse to the 5. of the 18 chapter, maketh mention hereof: S. Marke cap▪ 9 from the 33. verse vnto the 37. S. Luke, from the 46. verse vnto the 48. of the 9. chapter doth mention it S. Matth. 20. 20. saith. That the mother of the sonnes of Zebedeus, and (as saith Saint Marke) the sonnes themselues. 10. 15. besought Christ that one might sit at his right hand, and the other at his left, for which cause (as say both the Euangelists) the tenne Apostles disdained at the 2. brethren. Saint Luke cap 22. 24. telleth: that there was a contention among the Apostles, which of them should be greatest. What answereth Christ Iesus to the demaund which the Apostles made Matth. 18. 1. who shalbe the greatest? &c. He set in the middest of them a little child, and said vnto them. Whosoeuer shal humble himselfe as this little child, he shalbe the greatest, &c. S. Marke 9 35. saith, he that willbe the first, he shalbe the last, & seruant of al. S. Luke 9. 48. he that is least among you shalbe great. Christ reproueth the sonnes of Zebedeus, for their ambitious demand: He said vnto them, ye know what yee aske &c. the tenne were angry with them for this superioritie which they pretended, Christ said vnto them, that in a Politicall kingdome there it superioritie: and so kings and princes holde authoritie [Page 242] ouer all: But that in his kingdome, which is spirituall; wherein there neither is, nor ought to bee superioritie, it is not so. But it shall not bee so (saieth Christ) among you, &c.

Would our aduersaries well examine this, they would be ashamed of their primacy, and principalitie that they seeke to g [...]ue to their Pope: which neither Saint Peter, nor any other of the Apostles euer had. For had Christ giuen the primacie to Saint Peter, when hee heard them contend, which of them should bee the greatest, doubtlesse hee would haue said vnto them: Wherefore striue you? know yee not that I haue giuen the Primacy to Peter? Doe yee not knowe that I haue made Peter the chiefest of you all? Quiet then your selues, and for such a one doe yee holde him? The same also would Saint Peter haue said, I am hee, whom Christ hath appointed to bee the head of the whole Church, &c. But neither did Christ so say, but rather for their ambition, and affectation of the primacie reproued them. Nor yet did Saint Peter alleage, that Iesus Christ had said vnto him: Thou art Peter, and vpon this rocke, &c.

The second place fundamental which our aduersaries doe alleage, to mainetaine the primacy of the Pope is, that Christ saide to Peter, Feede my sheepe. Louest thou mee? &c. Peter answered, Yea, Lord, &c. Then said Christ vnto him. Feede my sheepe. Here doe they inferre, Iohn 21. 16. that seeing that Christ said this to Saint Peter, and sayd it not to any other of the Apostles, that by the same reason, hee made him Prince of the Apostles. The most high wisedome, and loue of Christ, in Peters confirmation and comfort, they nothing consider. There times had Peter denyed Christ. And Christ three times demaunded if hee loued him? Twise answered Peter, Yea Lord: but the third time he waxed sorrowfull: and to comfort him, Christ saide vnto him, Feede my sheepe. As if he should haue sayd: Thou hast thrise denyed mee Peter: but hast repented, and with most bitter weeping craued pardon for the same: Thy sinnes I pardon, and restore thee to the same state thou wast formerly in: Feede then my sheepe. And to cheere him the more, he said [...]nto him; that he should be constant, & should not denie [Page 243] him. And gaue him to vnderstand (as there saith the Euangelist) with what death he should glorifie God. The same charge and office of feeding, gaue Iesus Christ to all the Apostles, Mark. chap. 16. vers. 15. when he commanded them to goe through the world, and preach the Gospell to euery creatu [...]e: and when he said vnto them▪ Receaue yee the holy Ghost. Marke 16. 15. Whosoeuers sinnes ye remit, &c. So that in this, carried not Saint Peter any preheminence ouer the rest of the Apostles. In dignitie and authoritie all are equall, Iohn 20. 22. and principall members of the mysticall body of Christ, which is his Church: which body (seeing it is no monster) hath but one only head, which is Christ. And yet say I further: suppose that Saint Peter had bene Prince of the Apostles, and of much greater authoritie then they all: yet not withstanding, the Pope not being Peters successour, nor the Vicar of Christ (as already we haue proued (shall not be prince of Bishops, nor vniuersall Bishop ouer all Churches. He should content himselfe to be Bishop of Rome, nor is he yet so, but Antichrist. These two be the principall & fundamentall places wherewith the Romists endeuour to maintaine their primacy. And seing they proue not these thinges, much lesse will they prooue the rest by them alleaged: to which may be answered, that which I haue before said. One thing wil I demaund of them, and this it is. If it be necessary for a man to beleeue the Pope to bee the successour of Saint Peter, Vicar of Christ, and vniuersall head of all the Church (as Boniface the eight ordeyned) what shall become of the Greeke Church which neuer so beleeued? what shal become of all those that liued in the time of Pope Ione? what shall become of all them that liued in the time of Anastasius 2. Liberius, and Felix 2. these three Popes were Arians, Iohn the 24. an heretique. For the which and other great abhominations proued against him in the Councell of Constance he was deposed? What shall become of them, which liued in the time of this Pope, and other heretiques, and of the Popes, that by Armes, or bribes, or both armes and bribes ioyntly obteyned the Popedome? Such according to the decrees of the Popes themselues, be not Popes. And yet notwithstanding is this almoste [Page 244] alwayes, & of long time before hath bene the common way to obteine the Popedome. How often hereof, complained Platina, and the other writers of the liues of the Popes? What shal be come of them that liued in the time of Sisme? [...]0. Sismes. 30. Sismes (as Onufrius Panuinus, a most papisticall author noteth it) haue bene in the Church? A Sisme hath bene which 50. yeares endured. For from Clement 7. vntil our Spanish Clement 8. renounced hauing poped foure yeares, In Cronico pontifi [...]um. after that Benedict 13. a Spaniard also, dyed in Spaine, so many yeares passed. What shall become of them, that liued in the time that foure Popes, Victor, Alexander 3. 4 popes at once Calistus 3 and Pascall, in the time of the Emperour Frederi [...]ke Barbarossa were ioyntly together? What shall become of those, that in the time of 3. Popes Benedict 8. or 9. Si [...]ester 3. and Gregorie 6. liued. And all they three, at one instant, 3 Popes [...]t once in Rome. held residence in Rome? Benedict had his seat in the Palace of Lateran, Siluester, in S. Peters, and Gregorie; in Saint Maries the great. But the Emperour Henry 3. deposed them all three. Somewhat before the Councell of Constance was hol [...]ē, Gregorie 12. Benedict 13. & Alexander 5. excommunicated one another▪ In Rome was Gregorie made Pope. Benedict in Auinō, & Alexander in the Coūcel of Pisa, which of these 3. will they hold for Pope? what shall become of them, that in the time of the Pope Sergius 3. Sergius 2. and Benedict 9. were each of them thrise Pope. and of Pope Benedict 9. or after other 8 liued? Each one of these 2 was 3 times Pope. Read their liues. These by force, deuises & bribes were made Popes; But came others more strong, more cunning in deuises, and greater bribes & cast thē forth: but recouering strength, they eftsonnes returned and cast out them, that had cast them our. This done, the other againe re [...]u [...]ned, and cast them out. These the 3. time (for the 3. [...]ime was gotten the victorie) returned to be Pope.

What shamefull heades of the Church of Iesus Christ bee these? Great vacatiōs What shal become of them that in the time of vacations which long continewed, and wherein were many dissentions, and altera [...]ions liued? After the death of Clement 4. was the sea voyd two yeares 9 monethes, and [...] dayes. After the death of Nichol [...]s 4. was the sea voyd 2 yeares 3 monethes & 2 dayes. After the death of Clement 5. was the sea voyd 2 yeares three monethes, & 17 dayes. Marcelinus as saith D. Illescas being [Page 245] dead, the seat of S. Peter was voyd 7 yeers & a halfe, & 25 dayes And Illescas addeth that Damascus and many other authors affirme the same. But Platina satih, it was void 25 dayes. In such times as these, what was the Church? How miserable was the state of a Christian, if he could not be saued, except he beleeued the Pope to be his head? What should he do in the time of foure Popes of 3. of 2. In the time of heretike Popes, Simonists, and to passe ouer worse things, whoremongers: & of so long vacatiōs? But most happie is the state of a good Catholique Christian; Not vpon men, but Christ his head, is his faith founded. He beleeueth that he cānot die, he beleeueth that he once died to destroy the sin of al those that beleeue in him: but that being now set at the right hand of his father making intercession for vs, he liueth eternally. He himselfe is the chiefe Bishop, and of such a one, and not of the Pope haue we neede. To Christ then be glory and Empire, and to the Pope confusion and shame, & let al those which desire that the kingdome of God may come, say ioyntly with me Amen, so be it.

Willing now to conclude this Treatise of the Pope, briefely wil we here set down by way of an appendix or addition, some of the blasphemies which the Pope teacheth, or commandeth to be taught (for seldōe or neuer he either preacheth or readeth) whereby may be vnderstood, what is al his doctrine, which he cōmands vs to beleeue & adore; as if it were Gods word it selfe. And woe to him that will not beleeue it, to the fire he cōdēnes him for a dogge, an heretike, a Lutherā. God haue mercy vpon thē & open their eies. This then is his doctrine, that followeth.

The Roman Bishop is God. Dist. 96. cap. Satis and enidenter Baldo in L. vlti. C. sentent. rescin. Decio in C. 1. de Constitut. Felino in C. Ego. N. de Iure iurando.

The Pope is not man Lib. 1. sexti de eloctione tit. 6. cap. fundamentum in Glossatore.

The Pope neither is God, nor man. In prologo Clementinarum in Glossatore. (Wherein he appeareth to be very Antichrist, because Christ is God and man)

It is lawfull for none to will, or, breake the commandements of the Sea Apostolique. dist. 20▪ ca. Nulli. Item dist. 12. & 22.

Whosoeuer obeieth not the statutes of the Pope, is an heretike Ibid. in Glos.

[Page 246] He committeth Sacriledge which lieth to the Pope: For he holdeth in earth, the place of the liuing God. De panitent. dist. 1. c [...]. Libenter ignosco.

The Pope is Bishop of all the world. lib 5. sextica. Foelicis in Gloss.

The Pope holdeth the principality of al the world lib. 3. sexti. tit. 16. cap. Periculoso.

No man dare say to the Pope, Lord, why doest thou so. In Extrauag. tom. 22. tit. 5. cap. Ad Apostolatus in Gloss. 2. Decretal. tit. 7. cap. 5. Vide Glossam.

The Pope by these wordes thou art Peter, or Feede my sheepe hath obteyned the primacy. In Proaemio sexti in Gloss.

No man may iudge the Pope. Caus. 9. quest. 2. ca. Nemo. Item, aliorum & dist. 40. ca. si Papa ca. 12 quest. 2. ca. Quisquis in Gloss. dist. 50. ca. Non nos in Glossatore.

To none it is permitted, to iudge of the iudgemēt giuē by the sea Apostolike, nor reuoke his sentence ca. 17. quest. 4. ca. Nemini

The Pope dispenseth against the Apostle. Dist▪ 34. ca. Lector in Gloss▪ dist. 28 ca. Presbiter in Gloss. caus. 15. q. 6. ca. autoritatem in Glossatore.

The Pope hath a heauenly iudgement. li. 1. Decret. Grego. tit. 7. ca. Quinto,

The Pope can change the nature of things ibidem.

The Pope of nothing, can make some thing ibidem.

The Pope his wil serueth, for a reason in, that he wil do ibidem

The Pope can dispence with the law of God. ibidem.

Of vnrighteousnes can the Pope make righteousnes ibidem

The Pope holdeth the fulnesse of power ibidem.

How great a difference there is betweene the Sunne & the Moone: so great is it betweene the king, and the high Bishop. Lib. Decret. Gregor. tit. 33. Solitae.

Those that are vniustly condemned, ought to haue restitution by the Church of Rome, Mat [...]h. 28. 18. and the oppressed, succor. Caus. 2. Extrauag. de maiori & obedient ca 2 [...]an. 2. 21. lib 7. Decretal. d [...]senten. & re indicata. quest. 6. ca. Ideo.

And because Iesus Christ speaking of himself saith, al power is giuen me of my father aswell in heauen as in earth. The Romists here vpon conclude. [...]rgo the Pope absolutely commaundeth in heauen and in earth. And for that God (saith Daniel) displaceth, [Page 247] and placeth kings, and transferreth kingdomes from one nation to another. Ergo (say they) the Pope hath autho [...]i [...]ie to dispose kingdomes giuing them to whom he will, and taking them from whom he listeth. Herehence came it that kinges and Emperours began stri [...]ingly to kisse their feete beeing present, or by their Embassadous being absent Hence it is, that the Emperour himselfe [...]erueth him for a horse boy▪ holding the stirrop to his Sathanship, when he mounteth on horsebacke. And yet brawleth the Pope if he hold not the stirrop featly. Extrauag [...] Cathol [...]. So shamelesse was Pope Boniface 8. that he made an Article of faith (without which there could bee no saluation. That the Pope aswell in the temporalltie, as spiritualltie, is absolute Lord: presenting himselfe in the Iubile; to the viewe of all men, with a keye in the one hand, and a Sword in the other. His successor Pope Clement the sixt, Clement in Clement pastoralie. not contenting himselfe to commaund kinges and Emperours, dared in a bull, to commaund the Angels. In the Popes (Rota) which is his Chauncerie, was it concluded and determined, that whatsoeuer the Pope doth, God holdeth for good, and approueth it. Item in rescripto. This writing is kept in viena del Dolfinado. That the will of the Pope, is the rule of all lawe and Iustice. That the Pope, may doe absolutely in this world all whatsoeuer God doth. Seeing that he is all, and aboue all thinges. And that if hee chaunge his opinion it ought to be presumed that God also hath chaunged. That ableit the Pope should send many thousands of soules to hell, Et in Extrauag eadem. none can reproue him, That the power extendeth to heauen, Decisiones Rote. earth, and hell it selfe, That from him, may no man appeale to God. That he may dispence, and commaund, Baldu, Franci [...] cus de Ripa. against the Epistles of S. Paul, as hee that is greater then Paul. The same may he doe against the old Testament: as hee that is greater then the authors of the old Testament. Phillippus Decius Hostien [...]is Carolus de Ruino. And yet haue they gone further: they haue disputed, whether the Pope might dispence against the Gospell? Whether the Pope hath more power then Saint Peter? Iohannes de Anauias &c. Dist. 40. cap. [...]. Papa. Whether the Pope, be simple man or as God? Briefly, the deuill hath so farre further proceeded, that a little before the comming of Luther, and afterwards also, it was disputed in the schooles whether the Pope did participate (as did Iesus Christ) of the [...]. natures (to wit) diuine and humane? Better should they [Page 248] haue demaunded, if the Pope were an Hermophrodit, which well may be: because a woman hath bene Pope. Read Erasmus Annot. 1. caput 1. Epistle ad Timotheū. They also disputed (to vse their proper Latine) An mille Angels possint saltare in summitate digiti. To wit, whether a thousand Angels might daunce one the end of a fingar? Item an Christus sub forma scarabei posset saluare genus humanum? Ths Pope after the Romists is more mercrfull then Christ & why. Whether Christ in forme of a beetle, could saue mankind? Item whether the Pope were more mercifull then Christ? O blasphemy: they conclude, yea. The reason which they giue is this: That it is not read in all the scripture, That Iesus Christ drewe any soule out of Purgatorie: But the Pope of his great pietie and mercy, an infinite number of Soules doth daily deliuer. And yet go they further, and in their disputations conclude, that the Pope hath power to kindle and quenche the fire of Purgatorie. Flattering the Pope, conclude they in all these questions; lying against their owne consciences; and making no reckoning of the honour onely due to God: nor of his onely sonne Christ Iesus. And Ca. Quoniam de imunit in 6. the Pope saith: we not willing to contemne our Iustice, nor that of our spouse the Church. The Church is well knowne to haue no other spouse but onely Christ. The Pope passeth further. Hee saith and commaundeth: that so it be said and preached, and that we also so beleeue, the vertue and holinesse of his seate to be such and so great, that what wicked man soeuer, how impious, periured, and abhominable hee be, which shall sit therein, euen then in a moment, for hauing sitten therein, is altered and changed to another man, and is made holy. But heare we the selfe same words, which the beast himself speaketh, as in Ca. Non nos dist. Ca. Non nos Dist. 41. 41. they be written, and these they be. The blessed S. Peter transferreth to his successors, together with the inheritance of innocency, an euerlasting dowery of merits. That which to him was granted by the light of his workes, pertaineth to those, that be lightened with like clerenesse of conuersation: For who may doubt him to be holy, which is lifted vp to the height of dignitie? wherein, if he want goods gotten by his owne merit, those that are giuen by the predecessor of the place, suffice, &c. If this were truth, then no Pope should be euill either in life or Doctrine, [Page 249] sith that in being Pope, he is learned and holy: and in a word to speake all, he is God vpon earth, and so all whatsoeuer he doth, God approueth it in heauen. But the liues of the Popes by vs recited, and the same liues also, which the Popes parasites haue written, doe shew vs the contrary. This is that seate papall, this is the heritage which one Pope inheriteth of another, that one sitting therein, were he not so euill before, he is made euill. 2. Thes. 2. 4. And if he were euill, he becommeth most euill: and in the end, each one is made the sonne of perdition, and man of sinne, opposing, and lifting vp himselfe against all that is called God, or that is worshipped: So that as God he sitteth in the Temple of God, shewing himselfe that he is God.

All these things, which here we haue gathered together, concerning the doctrine of the Pope, are blasphemies, such, as were the diuell himselfe clothed with humane flesh, he could not speake greater nor more horrible: yet for all this, art thou blind ô Spaine, and seest not, nor yet knowest thou Antichrist, whom (supposing thou doest seruice to God, and honour to Iesus Christ his sonne) thou adorest and honorest. God shewe thee his mercie, and open the eyes of thine vnderstanding, that thou maist reade, heare and vnderstand the will of God: which his Maiestie hath reuealed in his holy Scriprure: without the reading or meditation whereof, vnpossible it is for a man to attaine to the truth. Iohn. 5. 39. Search (saith Iesus Christ) the Scripture: for they be those that testifie of me, & so by consequence of Antichrist also. When with the Spirit of humilitie thou shalt well haue read, and meditated vpon them: thou shalt then vnderstand how great hath bene thy blindesse and ignorance. Then turning thy selfe hartily to the true God, that created, redeemed and sanctified thee, thou shalt abhorre the idols of siluer, and the Idols of gold, which thy sinfull hands (as saieth Esaie) haue made: Esay. 31. 7. And thou, blind and ignorant, (supposing thou didst great seruice to God) diddest honor and adore them. Then shalt thou cast them from thee, stampe them in peeces, and consume them; so greate shall be thy hatred against Idolatrie. Then, then, by how much the more, thou of all other nations of the world, in these last times, hast abased and deiected thy selfe, to serue and adore this monster, this man [Page 250] of sinne, this sonne of perdition, this whore, clothed with scarlet & purple, & adorned with so great store of gold & precious sto [...]s this beast, this Antichrist, this thy Pope, this thy God vpon earth: by so much the more holding thy selfe ashamed & confounded, for that which thou hast done (because thou so much louest, and more esteemest honor then other nations) thou shalt abandon, abhorre him, and shalt practise his vtter ruine and destruction. God giue thee that grace, & that quickly, for the sacrifice sake which Iesus Christ his sonne, our chiefe and only high Bishop, our redeemer and Lord, vnto him hath offered Amen.

For the healpe of memorie haue we heare placed a table, wherein is plainely declared the Pope to be Antichrist: which is the summe of of this first Treatise.

An end of the first Treatise.

[Page 251]

A briefe table wherein most clearely & euidently is declared who Antichrist is, and by what markes he may bee knowne

The necessitie of this Doctrine is first declared.

AS it behoueth the Christian Church, and euery faithfull member thereof to know Iesus Christ the Lord; and followe his Doctrine with all obedience: So is it meete, that euery faithfull Christian should perceiue and know, what the holy scripture doth teach concerning Antichrist: to the end that all the faithfull may truly know him, and knowing him flie from him, and beware his deceites. And if the Apostles themselues in the Primitiue Church, forewarned the faithfull of the daunger: and comming of the great woolfe, as in the 2. Thes. 2. 3. 4. &c. 1 Ioh. 2. 18. &c. appeareth. How much more now, in this old age of the world, wherein all iniquitie aboundeth, & the end of all thinges approcheth, ought we to esteeme this Doctrine necessarie.

2 Concerning the name of Antichrist, and how the holie scripture speaketh touching the same.

Antichrist is a Greeke word, and asmuch to say as contrarie to Christ. For as Antipapa is hee, who not beeing Pope, attributeth to himselfe, the whole authoritie and power of the Pope. So is he Antichrist that opposeth himselfe to Christ; attributing to himselfe, that which is proper to Christ. The holie scripture of Antichrist, speaketh two manner of waies: For as this word Christ or anointed is sometimes generally taken, Psalme 105. verse 15. Touch not mine Annointed, where, by annointed, all the faithfull that hold Communion with Christ are vnderstoode. And properly againe, when Christ our Lord is mencioned. So by this word Antichrist is some time generally vnderstoode, all such as in Doctrine, oppose themselues to Christ. 1. Iohn 2. 22. and cap. 4. 3. But [Page 252] then properly it mentioneth Antichrist, when it noteth an head of an abominable kingdome: which head lifteth vp it selfe against Christ, as in 1. Ioh. 2. chap. 18. where the Apostle saith, that Antichrist should come. It is to be noted, that as many things in the scripture foretold of Christ, are applyed to some persons, which were types and figures of Christ: as Dauid, Salomon, Zerubbabel, &c. Which properly, and truly are meant of Christ, and in him accomplished: so many things also foretold of Antichrist, Dan. 7. 8. 20. 21. 25. chap. 8. 23. 24. 25. chap. 11. 36. and 1. Timoth. 4. 1. 2. 3. are applyed to certaine tyrants and heretikes, as forerunners and types of Antichrist but properly to Antichrist, & in him are fulfilled.

3 Whether Antichrist be come.

The Papists say that Antichrist is not yet come, but shal come (teach they) of the race of the Iewes, of the Tribe of Dan, be borne in Babylon, brought vp in Chorazain and Bethsaida, and shall reigne in Ierusalem, &c. with sundrie such like inuentions of man, not warranted by authoritie of holie Scriptures. But wee say that Antichrist is alreadie come, and that will wee prooue by the testimonies of the holy Scriptures. For the same thing nowe is befallen the Papistes, which in time past, when Christ Iesus our redeemer did manifest himselfe in the world, happened to the Iewes. For as the Iewes (with the Apostles) did beleeue and confesse, the Prophetes to haue spoken manie things touching the Messias: but not beleeued nor confessed that the promised Messias then was come, nor that Iesus borne of the Virgin Mary in Bethelem, was that true Messiah. Euen so doe the Papistes at this day, fully confesse with vs, that many thinges in holy Scripture are foretolde concerning Antichrist, yet beleeue they not, nor confesse that he is come, but say he shall come, as the Iewes did of the Messias. We say then, that Antichrist is already come. Let vs see now who he is, and by what marks he may be knowne.

4 Who Antichrist is, and by what markes he may be knowne.

[Page 253] This question in former time was hard and obscure: but now Antichrist being reuealed is Verie cleere and easie. For as this is the true Messias, in whom, all things foretold by the holie Ghost, concerning the Messias, are fulfilled: So is, and ought this to be truly Antichrist, in whom, all thinges foretold of Antichrist, by the Prophets and Apostles, do properly belong, and are fulfilled. Let vs then consider what the holie Ghost, in holie scripture hath spoken of Antichrist, which we will deuide into three points.

1 Of the time of his reuelation.
2 Of the place of his seate and being.
3 Of his estate, life and Doctrine:

The time of Antichrists reuelation is signified by Dan. cap. 7. 5. 8. when he saieth: A litle horne arose vp among the other hornes in the heade of the fourth Beast. The Prophet declareth that the kingdome of Antichrist should rise vp in the Romane Empire, which was the fourth Monarchie; signified by the fourth Beast. The Apostle Saint Paule well noteth the time of the reuelation and comming of Antichrist; when he writeth. 2. Thestal. 2. 3. Let no man deceaue you by any meanes: for that day shall not come, except there come a departing first, & that that man of sinne bee disclosed, euen the sonne of perdition. Cleerely signifieth the Apostle, that after an Apostasie, Antichrist shall come. True it is, that from the Appostles time haue bene some forerunners of Antichrist, of whom we read Io. 1. 18. 22 &c. And that then the Mysterie of iniquitie did worke 2. Thes. 2. 7. yet could not the kingdome of Antichrist increase whiles the Roman Empire flourished: But when the Roman Empire should be weakened, then should Antichrist be cheife: as the same Apostle declareth, when he saieth 2. Thes. 2. 7. 8. Only he which now withholdeth shall let, till he be taken out of the waie: And then shall that wicked man be reuealed.

The place where Antichrist shall holde his seate, is noted by Daniel [...]1. 45. when he sayth, And he shall place the Tabernacles of his Palace betwene the seas. Saint Iohn also in his Apoc. ca. 17. when he signified Antichrist by a woman, arrayed with purple and scarlet, guilded with golde, and decked with pearles and precious stones, &c. In the 9. verse. he plainely mentioneth 7 [Page 254] mountaines, whereon the woman sitteth: adding afterwards in the 18. verse: That great citie which reigneth ouer all the kings of the earth. And Saint Paule 2. Thes. 2. 4. saith: that Antichrist shal sit in the temple of God.

Largely writeth Daniel, chap. 7. 5. 8. concerning the estate life, and doctrine of Antichrist: where Behold (saith he) there came vp another litle horne, and then addeth, That in this horne were eyes, like the eyes of a man, and a mouth speaking presumptuous things. And in the 20. and 21. verses. And he appeared greater then any of his fellowes. And I beheld, and the same horne made war against the saints, and ouercame them. And verse 25. And hee spake wordes against the most high, and shall consume the Saintes of the most high: and thinke that he may change times and lawes. And chap. 8. vers. 23. 24. 25. There shall rise vp a king of fierce countenance, and vnderstanding darke sentences, and his power shall increase, but not in his owne strength: and shall destroy wonderfully, and prosper, and practise, and shall destroy the mightie and holy people: and through his policie also he shall cause craft to prosper in his hand, and he shall extoll himselfe in his heart: and by peace shall destroy many: He shall stand vp against the Prince of Princes: but he shall be broken downe without hand. Also in the eleuenth chap. vers. 36. And the king shall doe what he lifteth: he shall exalt himselfe, and shall magnifie himselfe against all that is God: and shall speake maruellous thinges against the God of Gods, and shall prosper, till the wrath bee accomplished: for the determination is made. vers. 37. Neither shall hee regard the God of his Fathers, nor the loue of women: nor care for anie God: for he shall magnifie himselfe aboue all. vers. 38. But in his place shall he honour his God Mauzim. A God whom his fathers knewe not, shall he honour, with golde and vvith siluer, and with precious stones, and thinges of great price. vers. 39. This shall hee doe in the strong holds of Mauzim, vvith a strange God, whom hee shall acknowledge: hee shall increase his glorie, and shall cause them to rule ouer many, and shall diuide the land for gaine. The Apostle Saint Paule, in the second epistle to the Thessal. chap. 2. 4. saith: that this man of sinne, and sonne of perdition shall exalt and lift vp himselfe against all that is called God, or that is vvorshipped: So that he doth sit as God, in the temple of [Page 255] God, shewing himselfe that he is God. And in the ninth verse Who shall come by the effectuall working of Sathan, vvith great power, signes, and lying wonders, and in all deceiuablenesse of vnrighteousnesse. Also 1. Timoth. chap. 4. vers. 2. 3. Which speake lies through hypocrisie, and haue their consciences seared vvith an hoteyron: forbidding to marrie, and commaunding to abstaine from meates, vvhich God hath created. Also in the Apoc. 13. 11. And I beheld another beast, comming vp out of the earth, which had two hornes like the Lambe, but spake like the Dragon. And cap. 17. 6. And I saw the woman drunken with the bloud of saints, and with the bloud of the martyrs of Iesus.

These prophesies doe teach vs, that Antichrist must bee a king, who from meane estate, shall become exceeding great and mightie, and prosper. That he shall bee also a blasphemer, an Idolater, a sacrileger, exceeding proud, subtill, an hypocrite, a contemner of marriage, couetous, a great Tyrant, a persecutor of the Saints, a deceiuer, & full of impietie.

Examine we now these testimonies of holy scripture, which wil appear to be most properly belōging to the Pope of Rome: So as by these prophesies we are warned (as it were) with the finger of God from heauen, that the Pope is Antichrist. Therfore the time of his reuelation considered, the Popes reigne began in the fourth monarchie, and want of the Romane Empire. For about the yeare 606. Pope Boniface the 3. receiued of Phocas the Emperour (who was a tyrant, and murthered Mauricius his Lord, with his wife and children) the title of Vniuersall Bishop, and Head of the Church: which once being graunted, the Popes whole endeuors were to lift vp themseues with the Empire of Rome, and the whole world besides.

For the seat of Antichrist, it is cleare, and to all men knowne, that the Pope sitteth at Rome, which is a city scyted betweene the two seas Thyrren and Adriartike, hath 7 mountains, & reigned ouer all the kings of the earth, which cannot be said of any other city in the world. And seeing Rome is in Europe, & neither in India, Asia, nor Africa: it plainly appeareth, that Antichrist sitteth in the temple of God (to wit) in Christendome, as Saint Paule 2. Thes. 2. 4. declareth.

Meane at the beginning was the estate and condition of the [Page 256] Pope, but it mightily, and with great successe increased. So that he holdeth not authoritie and one crowne as a king onely, but three crownes, declaring thereby, his power to be greater then that of all kings and Emperours. As he attributeth also to himselfe: the two swords or powers, spirituall and temporall, figured by the two hornes. Apoc. 13. 11.

A Blasphemer is the Pope, in saying he is Christs Vicar: head of the Church: that he can pardon sinnes: may not be iudged of any: cannot erre: in conclusion, that he is God in the earth: can change nature: holdeth an heauenly power, and the fulnes of power, and of vnrighteousnesse can make righteousnesse. See lib. 1. Decret, Gregor. tit. 7. Can. 5.

An Idolater he is, when he commandeth Image-worship, inuocation of Saints, maketh of the Sacramēt an Idol, of Mauzim a God, whom neither the Apostles nor their fathers knew, because they worshipped and honoured one only God in spirit and truth, Ioh. 4. 23.

A Sacriledger he sheweth himselfe to bee, when he robbeth the Church of the second commandement of Gods law: the lay people of the cup in the Lords supper: and forbiddeth Christian people to reade the holy scripture, contrary to the doctrine and expresse commandement of Christ. Ioh. 5. 39.

Most proud he appeareth, when he is carried on mens shoulders, as they carryed in time past the Arke of the Lord, vppon the shoulders of the Leuites: when hee calleth himselfe most holy Father, and Holinesse it selfe: dares to breake and change the ordinances of God, and impose new lawes vpon mens consciences: compareth himselfe to the Sunne, and the Emperour to the Moone. lib. 1. Gregor. tit. 33. and both Emperors and kings do kisse his feet.

Subtill hee is in all his kingdome: but then chiefly when by meanes of auricular confession, he diueth into the hearts of all men, not of the common sort onely: but also of the greate States of the world, vnderstanding thereby all secrets.

A manifest hypocrite hee is, when vnder the title of Seruant of seruantes, hee ruleth as king of kings: and vnder the name of Pastor, he sheweth himselfe a rauening Wolfe: and vnder pretence to be S. Peters successor, he declareth himselfe [Page 267] the follower of Iudas: For as Iudas with a kisse & fayned friendship betrayed his Lord, so with fayned holinesse, and outward ceremonies doth the Pope draw the common people, into the chaines and snares of ignorance and superstitions. The said title therefore, which Christ gaue vnto Iudas. Ioh. 17. 12. the Apostle giueth to Antichrist. 2. Thess. 2. 4.

A contemner of mariage, when he esteemes it a carnall estate, and therefore with such seuerity forbiddeth it to his Clergie; that although fornicators, and adulterers can easily purchase absolution of their sinnes; no pardon remaineth for the Clergie that mary according to the ordinance of God: but the same is reputed and punished by the Pope for an vnpardonable sinne. Albeit the holy scripture teacheth. 1. Cor. 7. 9. That it is better to marry then to burne. And Hebr. 13. 4. Marriage is honorable among all men. Also 1. Timoth. 3. 2. Euery Bishop must be the husband of one wife.

Insatiable is the couetousnesse of the Pope, and extendeth into all parts. For money, he pardoneth sinnes: selleth ecclesiasticall functions: maketh marchandize of his Bulles, indulgences, Iubilies, Reliques Masses, praiers and sacraments, and compelleth the miserable people to buy his marchandize, not on such dayes onely, as other marchants vse to traffique: but also, and principally on the feast dayes, the Lords dayes and Sabboths, when other men rest. And raketh together euery day in the yeare, and of all sortes of people, euen of the Iewes, and Curtesans of Rome.

A tyrant he is, and persecutor of Saints, being the cause of the sheding of so much Christiā blood, inciting kings & princes to persecute such as contradict him, and abandon his Idolatries and superstitions, to serue God according to his will and word: whom the Pope condemneth for heretiques to be burned: and least they should speake, putteth a gagge in their mouthes. And to fill vp the measure of his crueltie, he spareth not Emperours, nor kings, being the Lords Annointed, when they refuse to execute his tyrannies: as histories plainely witnesse.

A deceauer he is sundry waies; because he deceaueth the common people with false doctrine, and vaine promises, with high titles, and fayned holinesse, with bulles, Pardons, false miracles, [Page 268] and illusions of the diuell. &c.

He is full of impietie; because he pleaseth and delighteth himselfe: not only in sinne, but causeth others also to sinne; because he hath depraued the worship of God with idolatrie, the authoritie of kings with tyrany. The common faith with deceit: and the life of his Clergie with shame and filthinesse, occasioned by constrayned single life.

To conclud, in the kingdome of the Pope is the fountaine and spring af all abhominations and slaunder, according to the old prouerbe. The neerer to Rome, the worse Christian: So the neerer to Antichrist the further from Christ.

By these demonstrations it appeareth plainely, that the Pope is Antichrist, whom the Holy scripture hath foretold, and by whom, the Church of Christ hath so much suffered.

[Page 269]

The second Treatise of the Masse and the holinesse thereof.

WE haue passed by the Lords assistance, the Laborinthe, not of Creete, but of Rome, of the Pope, and his Roman Court, another much worse, and for more intricate & troublesōe. The Pope haue we proued to be a false Preist and very Antichrist, to be the man of sin, & sonne of perdition, to be that whereof whom speaketh S. Iohn in his Reuelation. This haue we proued by his euil life & wicked Doctrine, by the sayings of Doctors and ancient Councels; and by three notable passages of holy scripture, Now will we shew the Masse, A briefe of the Cōtents of this 2. Treatise. which is the second pillar that supporteth and vpholdeth the Roman Church, to be a false sacrifice, an inuention of the diuell; and a profanation of the holy supper, which Iesus Christ our redeemer instituted. And if such bee the Masse (as we will proue it to bee) it followeth, that wee ought to flie and detest it; and so doe we flie and abhorre it, as a thing condemned and abhominable before the face of God. This done, wee will shewe by the Lordes assistance (without which we can doe no thing that good is) Iesus Christ, to be the true and onely priest, and chiefe bishop, And his propper body & blood which he offered vpon the crosse to his father, to be the true & only sacrifice, the memory wherof we shew forth, so oftē as we celebrate his holy supper. A table wil we place at the end of this Treatise, wherein we will shew the conformity vnion and likenesse, which the holy supper instituted by Iesus Christ, holdeth with the holy supper in the reformed Churches celebrated. And thē also wil we shew the differēce disconformity & contrariety that the Masse which our aduersaries celebrate, holdeth with the holy supper of Christ, which is the same we now celebrate.

[Page 270] As the name of Pope is not found in the holy scripture, as little also is there found the name of Masse. Masse. And doubtlesse, had it bene so necessarie for a Christian to beleeue the authoritie of the Pope and holinesse of the Masse, without which faith (say they) it is vnpossible for a man to bee saued: It is, I say, to bee beleeued, that Iesus Christ, or his Apostles would haue made some mention thereof. There is no thing necessary for our saluatiō which the scripture declareth not. For all whatsoeuer is necessary for our saluation doth Christ and his Apostles teach vs. Saint Paule speaking to the Ephesians, saith. Ye knowe, that I keepe backe nothing that was profitable, but haue shewed you, and haue taught you openly, and throughout euery house. Witnessing both to the Iewes, and Grecians, the repentance and faith in our Lord Iesus Christ. Actes 20. 20. But this holy Apostle, so diligent in teaching that which we ought to beleeue, maketh no mention of the Pope, nor of the Masse. Hereuppon it followeth, that to beleeue the authoritie of the Pope, or holinesse of the Masse, is no Article of faith. But true it is, will they saie vnto me, that this word Masse, is not found in the scripture, but its equiualent is found, the supper of the Lord: And if we ought to admit the Lords supper, thē must we admit this name Missa. Whereunto we aunswere: that most great Iniurie and wrong doe they to the holie supper which the Lord instituted, in saying it to be the same that is their Masse, which they haue imagined, and forged. For how great difference there is betweene Truth, and Falshood, Light, and darkenesse, God and Belial: So great is the difference betweene the holy supper, and the profane Masse. Had the question bene concerning the name; whether the holy supper were to be called Missa or no. It should not be of great importance. Agree wee in the substance of the things, and call it as ye list: Albeit, it bee il done, when the holy spirit calleth a thing by such or such name, that man dare call it by another name. The Apostle calles it the supper of the Lord, and not the Masse. Call wee it then, the supper of the Lord, It is not yet knowne where of the Masse is deriued. and not the Masse. And chiefly, the difference betweene the supper and the Masse beeing so great as wee shal see.

Concerning the name of Masse, yet is it not concluded among [Page 271] the Romists themselues, whence it is deriued. Some say: that it is deryued of this hebrew word Mas, which signifieth trybute, or taxe: others sayd, that it is Latine, and that Missa is the same that Missio is, as Remissa (which word some of the ancients, and chiefly Saint Ciprian vsed) is the same that Remission is: what the Masse is. and others sayd other thinges. The Masse as our aduersaries define it, is a sacrifice, whereby pardon is obtained for the sinnes of the quick, and dead. The Romists doe magnifie their Masse, and that (as they say) for diuers reasons. Eight of the chieffest whereof, I will here set downe. 8 reasons wherwith they confirme the Masse The first for that it is a sacryfice expiatorie. The second in regard of him who instituted the same, which (as they say) was Iesus Christ. The third in regard of them that say it, which were (as they say) Saint Peter, Saint Iohn who was chaplaine (say they) of the virgine Mary, Saint Iames and the other Apostles. The fourth, for the antiquitie of the Masse; seeing all the Church from the death of Christ vntill now, hath celebrated it with great reuerence. God would neuer permit (say they) that his Church should so long time be deceiued. The fift with many myracles which the Masse and their consecrate host haue done, they confirme it: which shew the holinesse, and diuinitie that remayneth in the Masse. The sixt they maintaine it, saying: that in the Masse, are many good thinges taken out of holie scripture: as the Epistle, the Gospell, the Hoc est corpus meum, the Pater noster, &c. The seauenth, that this sacrifice of the Masse (say they) was figured in Melchisedech, Gen. 14. 18. who being a priest of the most high God, offered bread and wine vnto him. Malachy 1. 11. Malachie (they say) spake of the Masse, when he said. For from the rising of ths sunne, vnto the going downe of the same, my name is great among the Gentiles, and in euery place, Incense shalbe offered vnto my name, and a pure offring. 8. For the great profit which thereby we receaue, doe they esteeme it. Of all this, they conclude that the masse is holy, good, blessed, and diuine; And that we for so shamelesly speaking against a thing so excellent, which Iesus Christ ordayned, his Apostles celebrated, and all the Church Catholique worshippeth and honoreth are heretiques, dogges, &c. In conclusion, their Masse is their Helen, for whom they trouble the whole world. [Page 272] These be the principall reasons, wherewith our aduersaries doe maintaine their Masse. Whereunto (inuocating the name of the Lord, whose cause we deale in, and here mainetaine) in like order as we haue proposed them, will we answere. I beseech thee Christian reader, for the zeale thou holdest of the glory of God, & the desire thou hast of the saluatiō of thine own soule, attentiuely to read, & with ripe Iudgment to waigh the foresaid reasons, and the answers which we will giue, and that moreouer which wee shall say to this purpose: See which of these two Doctrines doe agree, and are more conformable with the squier and rule of holy scripture, and that beleeue. Bee not a beast, vnderstanding and his law hath God giuen thee. Consider well if thou be an idolater or no, that nought therein befall thee, but the saluation of thy soule.

Concerning the first, where the Masse, they say, is a sacrifice to obtaine remision of sinnes, Our aduersaries first reason and our answere. &c. I say, by their leaue, that the Masse is no sacrifice. For were it a sacrifice, it should not (speaking properly) be a sacrament. The Masse is no sacrifice. And they affirme the Masse to be both a sacrifice, and a Sacrament: which cannot be: For so great is the difference betweene a sacrifice; and a sacrament, as there is difference betweene giuing and taking. The difference betwene a sacrifice and a sacrament. The sacrifice, is offered and presented vnto God. The sacrament is taken and receiued of the hand of the Lord, by the ministerie of the minister of his word.

The holie supper (speaking properly) is no expiatorie sacrifice: for of this doe wee now speake: but a sacrament of the precious bodie and blood of Iesus Christ our redeemer. But improperly speaking, it may bee called a sacrifice; because, a memoriall it is of that euerlasting and onely sacrifice, which Iesus christ offered to his father vppon the alter of the Crosse: And so vnderstand it the fathers, when they call it a sacrifice. Not that the supper is a sacrifice, but a memorial of the sacrifice, doe they vnderstand according to that which Christ speaketh of his supper saying: Doe this in remembrance of me. And Saint Paul to the same purpose saith: Ye shall shew the Lords death till his comming againe. And if the supper be no sacrifice, much lesse shall the Masse be, which they celebrate in the place of the supper. Besides this, were the Masse [Page 273] a sacrifice, It should be either propitiatory, which we also call expiatory, or Eucharisticall, to wit either offered for remission of sinnes: or in thanksgiuing. They will say vnto me, as in the definition thereof they said, that it is a sacrifice expiatory. I say vnto them, it cannot so be: for no other expiatory sacrifice is there, but only the death and passion of Iesus Christ. An expiatorie sacrifice is that; which is made to appease the wrath of God, Christ alone the expiatory sacrifice. and to satisfie his iustice, and in so doing, doth purge and clense sinnes, that the sinner beeing clensed from his filthinesse and sinnes, and restored to the purity of righteounesse, may be reduced into the fauour of God. All this wholy and perfectly did the Lord, by his death vppon the Crosse, and hee onely, and no other did sacrifice such kind of sacrifice: For the vertue and efficacy hereof, which Christ alone, one only time offered, is eternall. And so said he in offering this sacrifice, all is finished all is fullfilled, asmuch to say. That whatsoeuer was necessarie to reconcile vs with the father, to obtaine remission of sinnes, righteousnesse, and saluation, all this was ended and fulfilled, with that onely sacrifice, which Iesus Christ offered: And so faulted hee nothing: that no place might afterwardes remaine for any other sacrifice. Hereuppon will we then conclude: that it is an intollerable disgrace, and monstrous blasphemy against Iesus Christ and against his sacrifice, if any offer any other sacrifice, besides that already offered: or shall reitterate that, which Christ before offered, supposing by such sacrifice to obtayne forgiuenesse of sinnes, reconciliation with God, and righteousnesse. And what other thing is done in the Masse, but that wee by the merit of a new sacrifice, may bee made partakers of the death and passion of Christ? Who so will well vnderstand this, which wee saie, concerning the onely expiatory sacrifice, one onely time offered, and neuer more iterated. Let him read the Epistle which the Apostle wrote to the Hebrewes: and chiefly the seuenth chapter. Of this will wee intreat somewhat more to the purpose hereafter.

The 2. The sacrifice Eucharisticall. manner of sacrifice, which wee call Eucharisticall, comprehendeth all the exercises of charitie: which done to [Page 274] our neighbours, in some sort are they done vnto God; who is thus honored in his members. Our prayers, praises, thankesgiuing, and all whatsoeuer we doe for the seruice and honor of God, are also comprehended in this kind of sacrifice, Al which sacrifices doe depend vppon that great sacrifice, by which we are consecrated in body and soule, and dedicated for holy Temples to God. This kind of sacrifice nought serueth to appease the wrath of God, to obtaine forgiuenesse of sinne, or to deserue, or purchase righteousnesse: but is only to magnifie and glorifie God. This Eucharisticall sacrifice, can no way please God; except it proceede from those which (hauing by the other kind of sacrifice, which we call Expiatory obtained forgiuenesse of sinnes, bee already reconcyled with him, and iustified. This sacrifice Eucharisticall is very necessarie in the Church: And woe to that day which a Christian passeth, without offering of this sacrifice to God. Mal. 1. 11. This is the incense, and oblation, Rom. 12. 1. cleane and pure which Malachie Prophesied, that the Church of God should offer. Of this sacrifice speaketh Saint Paule when hee saith: Hebr. 13. 6. that we offer vp our bodies, a liuing sacrifice holie and acceptable vnto God, a reasonable seruice of God. For this cause the almes and other good works of the faithfull, are called sacrifices; wherewith God is well pleased. The Prophet Hoseas exhorteth the people to returne vnto the Lord, Hosea 14. 3 and saie vnto him: Take away all iniquitie, and receaue vs gratiously: So will wee render the Calues of our lippes. What the Prophet vnderstood by the calues of lippes, the Appostle declareth, Hebr. 13. 15. when hee saith: Let vs therefore by him, offer the sacrifice of praise alwayes to God, that is the fruite of the lippes; Phillip. 4. 18. which confesse (or prayse) his name. Saint Paule calleth the liberalitie wherewith the Phillippians in his necessitie, had relieued him, A sacrifice of sweete sauour: and all the good workes which the faithfull doe, are called spirituall sacrifices. His Maiestie giue vs grace continually to offer such sacrifices vnto him, and that when we offer them, we may without all hypocrisie confesse that wee are vnprofitable seruauntes, &c. For if hee commaunded his Apostles so to say, Luke. 17. 10. and thinke, yea when they had done what God had commanded them. Why, shal he not command [Page 275] the same vnto vs, which be in life and doctrine so farre inferiour to his Apostles, that we are vnworthie to lose the latchets of their shooes? God giue vs grace to be humble in heart. Of this kinde of sacrifice will we also say more hereafter.

By that which is said, is plainely seene, that the Masse is neither an expiatorie, nor Eucharisticall sacrifice: and so by consequence, no sacrifice at all. That it is not expiatorie, we already haue proued: and that it is not Eucharisticall: by that which our aduersaries say, that the Masse is an expiatorie sacrifice, is proued: If it be expiatorie, then is it not Eucharisticall. The force of this Argument consisteth in a rule of Logicke, which saith: The members diuiding must not be confounded: As touching the definition of the Masse, this is sufficient. Wee haue taken from it the kind, in prouing it no sacrifice: we haue taken from it the difference, in prouing that it is not expiatorie: both the kind and difference taken away, what shall be the definite? Nothing. Or if the Masse bee anie thing, it is a priuation of the holy supper of our master and redeemer Iesus Christ: euen as sinne is the priuation of grace.

Let not our aduersaries thinke that we yeeld thē their Masse to be so ancient, The second & third reasons of our aduersaries, and our answer. as they make it, saying: that the Lord 1565 yeares past did institute it: for so long it is since he suffered. Neither do we grant them that S. Peter. nor S. Iohn, nor any of the Apostles euer said that which our aduersaries say to bee the Masse. Christ did not institute the Masse, neither did the Apostles say it. Those which they bring are false testimonies. If any man beare false witnesse against his neighbour, how vile or abiect soeuer he be, he breaketh the 9. commandement, he breaketh the law of God, and for the same is worthy of eternall death. Howe much more shall he breake it, and be worthy of death, that vpon cold bloud and deliberat purpose (of the learned I speake, and not of the vulgar sort, which can neither read nor vnderstand) bringeth false witnes against Christ, his king, prophet, and priest, saying that he did institute the Masse, wherin are so many superstitions and idolatries: saying that the Apostles, chosen vessels of God to denounce the Gospell, and to preach the holy catholike faith, haue sayd such a Masse? And [Page 276] so say they that S. Peter was the first that sang Masse: The Romistes raise vp false witnesses against Christ S. Peter▪ & S. Iames, &c. but by hearesay they speake, without alleaging any Authors. How is it possible that S. Luke, so diligent an Historiographer of the Acts of the Apostles, hath left in the incke-horne this Article which our aduersaries hold so necessarie to saluation, as any other of the twelue Articles of the faith contained in the Creed. And seeing that this false testimony which they raise vp against Peter auaileth little to the confirmation of their Masse. Another false testimony raise they vp also of S. Iames: that S. Iames (say they) was the first that said the first Masse in Ierusalem. Yet are they more shamelesse, bring to light the said Masse said of S. Iames, which 1500 years since at the least was buried: & cry out, a miracle, a miracle. Now is there no further disputing to be had: sith it is an Apostle which hath said Masse: now neither can or ought they to moue any more doubts touching the Masse: vpon paine to be an heretike, & blasphemer, whosoeuer shal moue it. In the 1560. yeare was this Masse of S. Iames (as they call it) printed in Paris. In this Masse ther is a prayer, wherin are said these words: We pray for the gifts offred, sanctified, precious, supercelestiall, ineffable, immaculate, glorious, horrible, fearful & diuine. What maner of speech is this? when vsed the Apostles any such forme of speaking? Also that this falshood may be clearely perceiued, there is a prayer in the Masse for the Monkes & Nunnes, which liued in the Monasteries. They which say that this Masse is of S. Iames, should read this and be silent. For in the time of the Apostles was there neither Monkes nor Nunnes, nor Monasteries: many yeares after were these things inuented. Moreouer, if this be a Masse of S. Iames let them augment the Cannon: Let them place them among the Canonicall bookes of the holy Scripture. Let them beleeue & do al that which is said in the same. In this Masse which they call of S. Iames, all the people did vnder two kinds communicate: all the office was said in the vulgar tongue, the people sang and answered to the prayers: in it was neither the sacrament of the bread nor wine adored. But in the Masses of our aduersaries are all things contrarie: wherein the people do not but once in the yeare communicate, & this once that they do communicate, they take from them halfe by the middle: they take frō them the sacrament of the bloud of Christ [Page 277] which Christ cōmanded that all should drink: their Masses they say in a strange tongue, which the people vnderstand not, and oftentimes he himselfe that saith it, neither knoweth nor vnderstādeth that which he saith: The people are silēt, as though they shuld heare an Enterlude: The people adore the bread & wine as though it were Christ, and not the sacrament of the body & bloud of Christ. That which Iesus Christ instituted, was his holy supper, & he commanded his Apostles (who represented the vniuersal or catholike Church) that they shuld afterwards do the same which they had seene him do. Do this (saith he) in remembrance of me. And S. Paul (speaking to the Corinthians, among whō Satan had already bestirred himself, bringing some abuses into the Church, 1. Chr. 11. 23. concerning the supper of the Lord) saith: For I receiued of the Lord, that which also I deliuered vnto you. That the Lord, the night, &c. And what agreemēt hath the masse with this which the Apostle saith? Nothing at all. Let our aduersaries then cease to cōfoūd things togither: Let them cease to change their names: Let thē not call the supper of the Lord, the Masse, nor the Masse the supper of the Lord: Because it is not so. This supper of the Lord a very smal time cōtinued in it being & perfection. For euen thē whiles the Apostles yet liued, arose vp dissentions, scismes & heresies about the same: The which S. Paul willing to reforme, reduced the supper to it first institution, as the Lord had instituted & celebrated it, & cōmanded that the faithful shuld celebrate the same. After these times came others & the busines went frō il to worse: Men not cōtented with the simplicity, wherwith the Lord had celebrated his supper, sought to be famous, shewing thēselues more wise, more prudent and aduised, thē Christ himself. And so they began to ad & diminish in the supper of the Lord. But notwithstāding al this for a 1000. yeares space the substāce of the supper was not touched. Albeit as touching outward shew, they vsed many ceremonies, which Christ Iesus neuer vsed & attired themselues with other, then cōmon ornaments, the which Christ nor his Apostles neuer did. The 1000. years passed, mē dared to touch the to quick, the substance of the holy supper. They begā to say, that the bread was not bread and that the wine was not wine: but that they were cōuerted trāsformed, & transsubstantiated into the body and bloud of Christ. And this gainsaying the holy Scripture and the [Page 278] Fathers, as well of the Greeke as Latine Church: which wee will afterwards very sufficiently proue. The matter thus going in the Councell of Vercele, Goncilium Vercelense. Leo the ninth being Pope, Transubstantiation was concluded. This Pope condemned the doctrine of Berengarius: as speaking of the fourth domage, we will afterwards declare. Berengarius beleeued what the holy scripture had taught him, and in the Fathers hee had read: to wit, that the Sacrament of the Lords supper in two things consisted: in matter (as they cal it) and in forme: the matter is that, which is seene, touched, & tasted, which is the bread and wine. The forme is that which is not seene, but beleeued, the body and bloud of Christ. You see here the great herefie of Berengarius which the Pope and the Councell (gouerned by the Pope) condemned. Afterwards speaking against transubstantiation by manifest authorities of the Scripture, and by the sayings of ancient Doctors will we proue true bread and true wine visible and tangible to be in the Sacrament, and the true body and bloud of Christ to be iuuisible and beleeued by faith. And albeit the Pope commanded that Transubstantiation should be beleeued, and the Councell decreed it, yet were there in those times manie learned and godly men, who (giuing credit to that which the holy Scripture and ancient Doctors said) nought esteemed that which the Pope and his Councell commanded. And yet as constantly passed they further: they wrote against such doctrine, as impugning the word of God, and the Fathers. Afterwards in the yeare of our Lord 1200. Pope Innocent 3. confirmed this decree: and Ʋrban 4. in honor of this sacrament, at the request of a recluse (with whom in times past he had bin ouermuch familiar) inuented the solemne feast which they call Corpus Christs. Read the life which we haue written of this Ʋrban 4. And the diuel not contented to haue so euilly intreated the most holy Sacrament of the body & bloud of Christ, nor to haue giuen it so mortal a wound, passed yet further. He cut off the sacrament half in halfe: he took away (say I) the sacramentall wine, which represented, sealed, and ioyntly gaue (receiuing it by faith) the bloud of Christ: And so was it decreed in the Councell of Constance, where were three Popes deposed: that the Sacrament not sub vtraque specie, in [Page 279] both kinds, but in one only should be giuen. True it is, they yeeld their excuses, why they departe from the institution of Christ & that which in the Church was vsed, but their excuses be very friuolous & to be laughed at: As more hereafter we shall see, intreating of the sixt domage which the masse causeth. And a faire thing it is that they condemne those for heretiques, which in both kinds receiue the Sacrament according to the Institution of Christ himselfe. If they seeke antiquitie. This manner of communicating sub vtraque specie, vnder both kinds continued in the Church for the space almost 400. yeares: Their communion in one kinde is newe and hath not bene but 180 yeares, for so long is it since was held the Councell of Constance. One thing had I forgotten that it is many yeares sithence they began to say their Masse without cōmunicating of the People, for the priest alone eateth and drincketh it vp all without giuing any parte thereof to any. How can this be said to be the supper of the Lord, a communion, a common banquet set forth, Priuate Masses forbidden. and prepared for all the faithfull. These maner of Masses call they priuie Masses and with fauor speaking) very priuie. True it is that many Canons▪ and decrees haue bene made against these priuie Masses: but behold how they are kept. The priuies haue so evilly smelled that each one thought good to stoppe their noses and passe by them. Priuate be these Masses called, not for that they be priuately or secretly said, which publiquely are in the Churches and hearing of all men that will: But so they are called: Because not the people, but the Priest alone doth communicate. And yet haue they gone further: The Pope giueth license to say these priuie Masses in the corners of houses: but then is the charge of them double. For the Priest which saith Masse must haue mony. And the Pope for the license which he giueth to haue an altar portable, which is also called the Bull. All this is contrarie to the institution of the Lord. You see heere howe the holy supper which Iesus Christ did institute, and his holy Apostles did celebrate, hath bene by little and little disfigured, vntill from the Supper of the Lord, it is conuerted into the Masse of the Pope. Behold the institution of the holy supper, and behold that which is done and said in the Masse: and it is to be seene [Page 280] if the Masse be the Supper, or the Supper the Masse.

By an infallible argument and palpable demonstration doe we now proue, A reason prouing that neither Christ nor his Apostles said Masse. that neither Iesus Christ did institute the Masse, nor his Apostles sayd it: and this it is: that which very many yeares after the death of Christ and his Apostles, and not of one, but many, and in diuerse times was inuented: Ch [...]ist did not institute, nor yet his Apostles did it. The Masse which our Aduersaties say, many yeares after the death of Christ and his Apostles, not of one, but of many, and in diuerse times was inuented. It followeth then, that such a Masse was not instituted by Christ, neither did his Apostles say it. The first part of this argument none, except he bee sencelesse and foolish, will denie. But the secōd part will our aduersaries denie, which easily may be proued. For one Pope made the Confiteor: another the Introit: another the Kyrie-elison: another the Gloria in excelsis: another the Gradual: another the Offertory: another the Cannon: another the Mementoes: another the Agnus Dei: the same say I of all the rest that is done or sayd in the Masse. None of these things Christ, but the Popes, & in sundry times, ordained. Our aduersaries (of those I speake which haue but meanly read the histories) though they burst againe, can by no means denie, Confiteor. that the Masse from end to end hath bene made by many Popes. They well know that Damasus, which was Bishop of Rome in the 368. yeare ordained the Confiteor.

Gelasius Affricanus, about the 492. yeare, composed (as saith Neuclerus) the Hymnes, Hymnes, Collect. Respons. gradu. prefac. verè dignum. Collectes, Responsories, Graduals, and Prefaces, and added the Ʋerè dignum. & iustum est.

Symmachus, about the fiue hundreth and twelfth yeare, ordayned, that euery Lords day, and principall feast of the Martyrs should be sung Gloria in excelsis Deo. Gloria in excelsis.

Pelagius, Commemoratio defunctorū. about the 556. yeare, added the commemoration of the dead.

Gregorie the first about the sixe hundreth yeare made the Anthems and the Introit. Antif. introit, Kerie-elison. Alleluia, &c. He ordained also that the Kyrie-elison should nine times be sung, and the Alleluia: Item▪ that the Pater noster should with a high voyce be sung ouer the consecrated Host: and addeh the Cannon, Diesque no [...]tros i [...] tua pace disponas.

[Page 281] Sergius which in the seuen hundred and first yeare died, ordayned that the Agnus Dei should three times be sung before the breaking of the bread. Agnus Dei,

Gregorie the third added to the secret of the Masse, Quorum Sole [...]itas. Quorum solennitas hodie in conspectu tuae Maiestatis celebratur, Domimine Deus noster in toto orbe terrarum.

Nicholas 1. Seque [...]ces. added the Sequences.

As little can they denie that Sistus the first, Sanctus. added to the Masse Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.

Innocent, pax. about the 405. yeare added the kissing of the Paxe.

Leo the first added Orate pro me fratres, Orate pro me. Deo gratias. and the Deo gragratias. He added also the Cannon, Sanctum sacrificium immamaculatam hostiam, Sanctum Sacrificium. Item hanc igitur oblationem, &c.

Celestine ordained the Offertorie. Hanc igitur.

Alexander the first, Offertorie. who died in the yeare 117. began to corrupt the order and maner which Iesus Christ and his Apostles held in celebrating of the Supper: And so the said Pope ordayned that the bread should be thinne without leauen, and not common, Vnleauened bread. as before it was. As it appeareth by Dist. 93. Cap. Siquis. Item, he ordained that water should be put into the wine. Water put into wine. De Consec. Dist. 2. Cap. Sacramento. Item, he added, Qui pridie quam pateretur, &c. This sheweth verie clearely that Iesus Christ did not institute the Masse: Qui pridie quā pateretur. seeing so many persons sithence the death of Christ haue bene much busied in making the same.

Besides this, the great Teigitur clementissime Pater, which is one of the chiefest patches of the Masse: Teigitur. wherein mention is made of the Pope, of the Bishop, and the king, doth manifestly shew, that Iesus Christ made not the Masse, because in the time of Christ was neither Pope nor bishop.

The communicants, Commn [...]icāt [...] wherein made mention of the holy Virgin, of the Apostles, and of many Saints, which very long time after the Apostles liued in the world (as S. Cyprian, Laurence, Grisogonus, Cosmus, Damianus, and others) very well sheweth that Iesus Christ made not the Masse. Saint Peter they haue not placed in this Cannon: for should he so haue beene, it would haue beene said, that he sought his owne glorie. A [Page 282] peece of the Masse is there also, and that of the chiefest, which beginneth, Nobis quoque peccatoribus. Nobis quoque peccatoribus, wherin mention is made of some of the Apostles, hee and shee Saints mingled without order one with another, as Saint Barbara, Perpetua, Agueda, Lucia, Iues, Cicelia, &c. which long after the death of Christ liued in the world.

By this then may be seene, that Christ did not institute the Masse: that which we pretended haue we prooued, that Iesus Christ did not institute the Masse, and that his Apostles neuer sayd it: but that the Popes in diuers times did make it, one adding one peece, and another, another; vntill it was brought into the being and estate wherin it now is: which hath no agreement with the Supper of the Lord. Entring sometimes into consideration of these patches, ragges, shreds and peeces, whereof the Masse is made, a wonderfull similitude or comparison (me seemeth) came to minde, and the same I suppose will also appeare to such as well consider it. To the Masse neither lesse nor more hath it happened, The Masse patched like a beggers cloak. then to a pilgrims scrippe, to an old cloake of a begger that beggeth from doore to doore: vpon such a cloake the elder it is, the more patches doe they set vpon it: so that in time, nothing therein is seene but here a little peece, and there a smal peece of the cloth whereof it was first made. And this cloth is so vsed, so wasted, so discolloured, & so without being, that it no way appeareth to be that which it was. In this cloake are not seene but patches of cloth, corrupt, and rotten, and very ill placed, and worse sowed together: so that it causeth loathing to those which haue bene delicately brought vp. Such another cloake, and neither more nor lesse is the Popish Masse. The cloth wherof it was made, was the Supper of the Lord: which men not celebrating according to the institution of Christ, waxed olde, and lost it collour, it being, and worth: Thus commeth one and casteth a peece vnto it: afterwards commeth another and casteth vnto it, &c. So that now it is not the Supper of the Lord, but the Masse of the Pope: now it is not the robe of an honourable man, but a cloake of a shamelesse begger. By that which is said, haue we answered to the second and third reasons, wherewith our aduersaries doe confirme their Masse.

[Page 283] The fourth reason with which our aduersaries suppose to mainetaine their Masse is: The 4. Reason of our aduersaries and our answere. That all the Church Catholique, from the death of Christ, vntill this day, with most great reuerence hath celebrated the Masse. This their reason they confirme. saying: that God who loueth his Church, as his spouse, would neuer suffer it so long time to be deceaued, especially with so great superstition, and idolatrie, as the Masse (wee say) is. This fourth reason of our aduersaries, in two thinges consisteth. In antiquitie: And in that God who loueth his Church, as his spouse, would not suffer, &c. concercerning the first, of the Antiquitie of the Masse. In answering to the second and third reasons of our aduersaries wee shewed, that Iesus Christ neuer instituted the masse: nor his Apostles euer said it: and that the Church Catholique for the space of a thousand yeares neuer celebrated the Masse, which our aduersaries now celebrate. But the holy supper was celebrated with some humaine traditions, and ceremonies inuented by man: Notwithstanding all this, the holie supper, as touching it substaunce was euer in it beeing conferued, by the space of a thousand yeares. For fiue hundred yeares space hitherto, the supper hath ceassed to bee a supper, and hath euery day more and more bene conuerted into the Masse: such as nowe wee see, and chiefly since transubstantiation and the Communion in one kind were commaunded to be beleeued, as an Article of faith: Then fell wholy, the holy supper, not in name onely, calling it the masse: but also in substaunce as before we haue said.

Concerning the second part which they bring for confirmation of the first namely, That God, who loueth his Church, would not permit that his Church so long time should liue deceaued: To this I answere praying them to read the Histories of the olde and newe Testament. Wherein they shall finde (if they well consider) that the Church faulted and mainteined errours, and that no meane ones. The people of Israel was the people of God, the Church of God and the spouse of God, and dearly beloued; but for all [Page 288] this, the same people fell into many errours superstitions, heresies and Idolatries and not once by chaunce but oftentimes, and of deliberate purpose. Read that notable song, which Moses the man of God made, Deut. 32. written in Deuteronomy: There I say, shall yee find that that people, and that Church of God, fell into idolatrie verse ninth, Hee saith: For the Lordes portion is his people: Iaakob is the line (or lot) of his Inheritaunce. And in the tenth verse, hee saith that God kept this people as the apple of his eye. And in the eleuenth: God carried this people vppon his back like the Eagle. &c. But behould what hee saith in the same chapter and verse fifteene of this people so deare and so beloued. Behould if they fell to idolatrie: And hee forsooke (saith hee) God that made him and regarded not the strong God of his saluation. They prouoked him with their straunge Gods, and made him angry with their abhominations: They sacrified to diuels, and not to God. But to Gods whom they knewe not: new Gods, newly come vpp whome their fathers feared not, &c. And in the two and thirtith chapter of Exodus, it is said: that the people of Israell pluct of their golden Earnings &c. Exod. 23. 3. & 4. And that Aaron tooke them and made of them a moulten calfe: And when the calfe was seene, Israel sayd: These be thy Gods which brought thee out of the land of Egypt. And when Aron sawe that. Hee built an altar before it, &c. As wee haue sayd in the beginning of the first Treatise. Here may yee fee, How all the people of Israel, and Aaron their chiefe Priest committed idolatrie. Let vs proceede fur [...]her. When the people of Israel were entred into the land of promise. How behaued they themselues? they also committed Idolatrie. Read in the booke of Iudges, and chiefly the second chapter. and the eleuenth verse. And the children of Israel (saith hee) did wickedly in the sight of the Lord, and serued Baal. And verse nineteenth. But when the Iudge was dead, they turned and corrupted themselues more then their fathers following other Gods, seruing them and bowing downe before them.

They ceased not from their owne inuentions: Nor from [Page 289] their rebellious way. All this booke is full of examples hereof. The Iudges ended, and this people of God gouerned by kinges. How was it then? As ill, or worse then before. Let them read the Prophets (which they call) great and small. This people of God, their Priestes and Princes condemned the good Doctrine, and persecuted the holie Prophets that preached the same. So obstinate was this people in turning away from God, That God in indignation commaunded Esaie to say these wordes vnto the people: Esaie 6. 9. in hearing, heare and not vnderstand. In seeing, see, and not perceaue. The heart of this people is waxed fatte and their hearing dull, and their eyes are blinded, least they should see with their eyes and heare with their eares, &c. The prophet Ieremy protesteth to all the people of Iuda, Ieremy 25. and to all the Inhabitantes of Ierusalem: the diligent care which the Lord had vsed to conuert them from Idolatrie to himselfe and the small profect they receaued thereby. Hee had this (said hee) preached vnto them by the space of twentie and three yeares, and they heard him not. Note what the Prophet saith: in the second verse that hee spake this to all the people of Iuda, and to all the inhabitantes of Ierusalem. And note, that onely this Hebrewe people, and no other in all the world, was then the Church of God: And behould if the Church erred, Who wounded and imprisoned Ieremy for his sermons? Pashur the chiefe Priest of the people of God. What was the state of the people of Israel, when Elias supposed that there was none but hee that worshipped the true God of Israel? 1. kings 19. 10. S. Paul alleageth this place, Rom. 11. 13. Let this suffice concerning the Church of the old Testament. Come wee nowe to the newe. When the diuine word, taking flesh came into the world, How found he his spouse the Church? All to be smeared with dirt, and sootte. The Scribes and Pharisies, priests and high priests with their traditions had wholely corrupted her. As nowe doe the Priestes and Fryars, Bishoppes and Popes. So great then was the corrupption in Doctrine among the people of God, that there was their principall sects of the Pharifies sadduces & [Page 286] Essees. The Pharises great hypochrits, corrupted the scripture with their traditions. The Sadduces shamelesly denied the resurrection, and allowed neither Angel nor spirit. As by the disputation which they held with Christ about the woman that had seauen husbands, appeareth. Matth. 22. 22. and in the Acts 23. 8. The Essees apart had their opinions. It was a people solitarie like the Charterhouse Monkes. They had no wiues, drunk no wine, nor did they eat any flesh, a people they were very austere, and euery day fasted. Whiles the Church was deuided into these sects, when all was confused, came the sonne of God into the world. With such he conuersed: And of such, for preaching the truth vnto thē he was crucified. When the light of the Gospel was come, which Christ and his Apostles preached: who allowed it not, but rather killed and crucified those that preached the same? The same people of God, the Church of God, & chiefly the Scribes & Pharisies, priests and high priests. These came togither, & held a Councell wherein they concluded, that Christ should die, and all those that should preach the same Doctrine: They tooke him, & because they wanted authoritie to put any to death, with false witnes they accused him before Pilate, Deputy to the Emperour Tiberius, and thisin the holy Ierusalem. And so was he condemned for an euil doer, & for such a one was crucified. O what a Church? O what a Councell, if the cheife Preist may erre, and erred in dede. The Lord by diuine power eftsoones raysed vpp, who suborned his keepers to say that his disciples had stollen him away? Who assembled a Councell to persecute the Apostles▪ The Church, Councel, & chiefe Bishop may▪ & haue erred in the faith. and commaunded them that they should not preach? who caused S. Iames to be put to death? Who made S. Peter to be taken, to cause him to die, had not the Angel of the Lord deliuered him? The visible Church of God, the scribes and Pharisies and high Priests. Not without cause faid the Lord, speaking of Ierusalem: Ierusalem Ierusalem, Matth. 23. 37. which killest the prophets and stonest those that be sent vnto thee. Afterwards the very same hath hitherto happened: & leauing former times spake we of these wherein we liue. Who hath for the space of 70, or 80. yeares hitherto, shed so much bloud of Martyres? they that call themselues the Church of Iesus Christ & chiefly the peeuish Friars, Bishops & chiefe [Page 287] Bishops, and the same shal they doe, vntill the end of the word. And so Christ speaking of his second comming, when he shall come to the vniuersall Iudgement, saith: Luke 18. 8. The son of man when he commeth, shall he find faith vpon the earth? As if he should say: no. And in the XXIIII. chapter of Saint Matthewe, he maketh a discourse hereof: verse 12. And because (saith he) iniquitie shalbe increased, the loue of many shalbe cold. And verse 24. For there shall arise false Christs and false prophets, and shall shew great signes and wonders, so that if it were possible, they should deceiue the very elect. And thinke we not, these false Christs, and false Prophets shalbee Turkes and Iewes: Christians they shalbe, and for such shall they be holden: Bishops and chiefe Bishops shalbe the principally as at this day they be.

I haue sufficiently proued (me thinketh) by many examples and passages of the old and new. Testament, that the Church of God may erre, and hath erred indeede: which to our aduersaries seemeth vnpossible. Now will we resolue a doubt: and this it is: If the Church bee such, and subiect to fall into Errours, superstitions, heresies, and idolatries (as before we haue proued) How shall that be vnderstood which the scripture saith: How the church being the pi [...]lar of truth may erre. That the Church is the body of Iesus Christ; That the Church is the spouse of Christ: That the Church is the pillar of truth founded vppon the sure foundation. That the Churche is without spot or wrincle, and wholy faire: That the gates of hell shall not preuaile against her, and other like commendations and prayses thereof the word of God witnesseth? To this may we answere that both the one, and the other may very well stand. For God neuer suffered all his Church to fall togither into Error: But rather hath alwayes reserued some good and some times also seauen thousand. As said he speaking of Elias, 1. kings 19. 18. albeit in corners which neuer bowed the knees to Baal. Such as these, the common error, dispatched: wherewith all the Church was generally deceaued, Against this Error, such others of these spake, preached and wrote: and most times it cost them their liues: and had each one of them had a thousand liues: a thousand liues would each one of them haue lost for the same cause. That Church wherein Catholiquely [Page 288] and vniuersally raigned that Errour, or heresie: shee and her Bishoppes, did persecute condemned and kill them. As by examples wee haue confirmed the same. So that when the scripture saith: All Israel, all Iuda, all the inhabitants of Ierusalem turned away from God, committed Idolatrie, &c. Of such a manner ingenerall must wee vnderstand, which hath it Exceptions: for in the middest of these Errours, and idolatries so Catholique, fo vniuersall had alwayes God some particular men, whom he reserued cleane and pure from that common errour. So reserued God Moses and Iosua, and some other particular persons also which worshipped not the calfe, when all Israel ingenerall, and Aaron the high Priest him selfe, worshipped it. The same will wee say of the time of the Iudges, that God neuer forsoke his Church. The same wee say also of the times of the kings of Israel, and of Iuda. When all committed Idolatrie God raysed vp an Esaias, a Micheas, a Ieremias, an Ezechiel, a Daniel, &c. Who reproued vices and false Doctrine, and declared the truth. But which of these did not the Church, and her high priests persecute and kill. So also reserued the Lord vnro himselfe at his first comming into the worlde. A Simeon, an Anna widdowe, a Ioseph, and his spouse, the virgin Marie, mother of our sauiour. An holie Elizabeth, and her sonne Saint Iohn Baptist: which were Godly, very well thought of the true religion, and agreed neither with the Pharisies nor Sadduces nor Essees. And so the Lord in so vnhappy times, preserued his Church. And so likewise vntill now hath he preserued the same. And now also, in these lest miserable times, wherein neither faith Luk. 18, 8. nor loue is found Matth. 24. 12. God reserueth some which oppose themselues to the tyranny of the Antichrist of Rome, and to the common errour and Idolatrie of all the Romane Church ingenerall. And so God hath not permitted that his Church hath wholly bene deceiued: nor according to his promise, I am with you vnto the end of the world. Wil he euer permit the same. Euer thē, hath God reserued fome that haue not bene deceiued with the cōmon errour: & many from time to time be enlightened: As by experience we haue seene it. God of his infinit mercy increase them, that the number of his chosen may be fulfilled, & [Page 289] so sinne may cease: and only Christ, without any competency of Antichrist, may reigne. So be it. Amen.

I haue long dwelled vpon this fourth answere: for the matter so required: considering that many simple people, which not otherwise haue heard, nor are able to vnderstand how God who loueth his Church, would permit her so long time to be deceiued, at the least, with such a deceit of idolatrie, are in this deceiued. And so they and the rest shall see that, not to be the truth, which our aduersaries hold for for an oracle, that the visible Church cannot erre. God open their eyes, that seeing, they may see, and hearing they may heare: and so conuert and be saued. Amen.

Only God is he which cannot erre, Esay. 53. 9. 1. Pet. 2. 22. but doth euer right. But only his sonne Christ Iesus is he which sinned not, which erred not, Esa. 40. 8. neither was there any guile found in his mouth. Onely the word of God abideth for euer. And as often as the Church (be she neuer so populous & apparant) shall depart from this word of God, and shall not hold it for her squire, rule, and patterne, she shall erre. And the more she turneth away, the more shall she erre. But alwayes, when she will be gouerned thereby, she shall be established, and shall neuer erre. For the word of God saith Dauid) is a lantern vnto our feet, Psal. 119. 105. and a light vnto our paths. The 5. The 5. reason, & our answer. reason wherewith they confirme their Masse is the great miracles which the Masse & their consecrate hostes haue done. Here will I recken some (for to seeke to recken all, should bee neuer to end. Damascen, among other great & strange matters, which he citeth in the sermon of the dead (afterwards will wee speake of these wonders) telleth for a great miracle, a true fable and old womans tale. One Macarius (saith he) desirous to know the state of the dead, spake with the drie scull of one that was dead, &c. And that the same scull answered him: that the soules of the dead are not so greatly tormented whilest the sacrifice of the Masse continueth. Herehence our aduersaries conclude, the Masse to be holy and good. Sermone de lapsis; S. Cyprian an Author more ancient and autentike, and a martyr of Iesus Christ, reporteth a strange miracle, which in his presence happened: Thus then saith he: I my self being present: & an eye witnes therof. It chāced that the parēts of a yong girle flying, & making through great feare no [Page 290] reckening of their daughter, they left her with the Nurse that brought, her vp. The Nurse hauing the abandoned childe, caried her to the Magistrate gaue vnto this young girle (before the idoll, whereunto the people flocked) a foppe wet in the wine, that was left of the sacrifice of them which perished: This sop gaue they vnto her, for that by reason of her tende [...] age she could not yet eate flesh: the mother after this, recouered her child: but so much could the infant tell or declare the horrible fact it had committed, as it could not before either vnderstand, or auoyd it. It happened that the mother brought her through ignorance, when we were sacrificing (as much to say as celebrating the supper of the Lord, which in memorie of the sacrifice, by the Lord once offered, was celebrated) but the infant mingled with the Saints, vnable to abide our supplication and prayer, nowe with shrikes tormented her selfe, now with feruour of heart, like a waue of the [...]ea, she cast her selfe to and fro as though a hangman had tormented her. And with the tokens and shewes, that the ignorant soule of her age and simplicitie might, shee confessed the conscience of the deede. But when (the solemnities ended) the Deacon began to present the cuppe to them that were present (note the communion in both kindes) and the others hauing taken it, The Communion in both kinds in the time of Saint Cyprian. the turne came to her (in the time of Saint Cyprian they also gaue the cup to young children) the girle by very instinct of the diuine Maiestie, turned away her face, shut her mouth, and forcing together her lippes, refused the cuppe. But all this notwithstanding, albeit she refused the sacrament of the cuppe, yet insisted the deacon, and cast it into her mouth. Then began she to sigh, and vomite. The Eucharist could not stay in a body and mouth which were filthy. The drinke sanctified in the bloud of the Lord (note that he calleth the wine in the supper drinke sanctified in the bloud of the Lord) with furie departed from the polluted intralles: Drinke sanctified in the bloud of the Lord. so great is the power of the Lord, so hreat is his maiestie. &c. Hitherto Saint Cyprian. Of this miracle Saint Augustine also in the 23. Epistle maketh mention, reciting it there so certaine authours: and more, Saint Cyprian saith, that hee was an eye-witnesse, I assuredly beleeue that so it happened. But the same will I not say, of that [Page 291] recounted by Dam [...]scen: no [...] of that which now I will declare. Albeit reported by Pius the second. In the description of Europe, cap. 21. Pius the second speaking of Estiria, a prouince of Almaine, saith these words: It is said, and is a thing common among thē of Estiria, that there was a certain Gentleman, who manie times purposed to hang himselfe: which much displeasing hm, he went to a certaine learned person, to demaund remedie against this temptation. The counsell that hee gaue him was this, that he should carie his owne priest euery day to say Masse in a solitary rocke, where he dwelled. The Gentleman obeyed, and so continued for a yeere, and neuer after came into his memorie this wicked thought. Afterwards, the Priest craueth of him licence to goe, and ayde another Priest his neighbour, which dwelled in another mountaintaine neare adioyning, to celebrate the feast of the dedicatiō of the Church. The Gentleman was contented that the Priest shuld go, purposing in himself to follow speedily, & heare Masse. The Caualle [...]o busied now with one thing, then with another, stayed long after. In the end, almost at the middle of the day, he departed, and in the way encountred a certaine villaine, which said vnto him: The Masse in the other mountaine is already ended, and the people departed: The Gentleman sorrowing at this newes, and calling himselfe vnluckie, for not seeing that day the body of Christ: the villaine began to cheare him, and said vnto him: that he would sell him the merite, which he had gotten by hearing of Masse, if the other would buy it: and demaunded for a price of the Gentleman his coat (for know this, that among the Papists one selleth his merits to another: as if there were some that had done more thereof then hee ought, wherewith he might do what he pleased.) The sale made and passed, the knight notwithstanding went vp into the mountaine, and made his prayers in the Church. And as he returned, he found the villaine hanged vpon a tree, and neuer afterwards was troubled with wicked temptations. Hitherto Pope Pius the second. If this were truth, who ought not to worship the Masse? But either it was a lie: or if it so happened, it was one of Sathans miracles, the more to blind the people with the idolatrie of the Masse. Of such miracles the Lord and his [Page 292] Apostles do aduise vs to beware that we bee not deceiued by them. Two sorts of miracles. Manie other miracles they recount, but in answering to these aforesaid, we shall haue answered to all that they can recken.

And the better to answere this fift obiection, knowe we that there are two sortes of miracles, the one true, and the other false. Those that are true, are done by the power of God, for confirmation of the truth, and the confusion of falshood. Such were the miracles which God wrought by the hand of Moses, and of the other Prophetes: Such bee those which Christ and his Apostles did. Comming then to our purpose: I say that the miracles which God hath done in the most holy sacrament of the body and bloud of Christ, to make vs vnderstand that he instituted this sacrament, and that it was not humane inuention, he did them: And this did the Lord for one of these two endes: The first is to expell the wicked, impious, and vnworthy persons from this so high a Sacrament: for this end serued the miracle, which Saint Cyprian saw, and we haue declared: and others also which the same author reporteth. For what actuall sinne had a sucking infant, witout anie discretion committed, in eating a soppe moystened in the wine sacrificed vnto idols? But did the Lord, to make vs vnderstand howe much those men, which vnworthily, and without any consideration, receiue the holy Supper, doe displease him: and that to them is it all one, to sitte at the table of the Lord, and to receiue the Sacrament of his bodie, and of his bloud▪ or to sit at the table of the Diuell, and receiue the Diuell himselfe. If God chastised by his iust Iudgement, a sucking Babe: as Saint Cyprian reporteth, for hauing participated of the table of the Diuell, and of that of the Lord: how thinke wee, will hee punish those, that of ripe age and deliberate purpose do participate of both tables? This young childe could not drinke the cuppe of the Lord, hauing first drunke that of the Diuels: it could not bee partaker of the table of the Lorde, and of the table of diuels. For the cuppe of the Lord is the communion of the bloud of Christ: and the bread which wee breake (in the Supper) is the Communion of the bodie [Page 293] of Christ. And what agreement hath Christ with the Diuell? This is not mine owne inuention, they are the words of Saint Paul, speaking for this purpose to the Corinthians. 1. Cor. chap. 10. 15. So that we confesse, that God hath miraculously many times chastened those, which vnworthily receiue the most holy sacrament of the body and bloud of Christ. And the Apostle in the eleuenth chapter doth witnesse the same, when he saith: For which cause (as much to say, as for hauing vnworthily eaten) many amongst you are sicke and weake, and many are asleepe, that is to say, are dead. The second end that God pretendeth in the miracles which he doth in the Supper, is touching good men. In the celebration of this sacrament hath God willed sometimes to do miracles, to illustrate the same, and to shew forth the excellencie and dignitie thereof: and the more therewith to confirme the faith of the godly, that (the Lord hauing blowne away their sinnes) doe worthily receiue it. And not onely for confirmation of the faithfull hath the Lord in the Sacrament wrought miracles: but also hath he done them in the celebration of Baptisme. And so S. Iohn Baptist, Mat. 3. 16. when Christ was baptized, sawe the heauens open, and the holy Ghost visibly descending in the shape of a Doue. And this was, that the Baptist, as an eye witnesse, might testifie of Christ, and say: Behold the Lambe of God, Ioh. 1. 29. which taketh away the sinnes of the worlde. Such miracles then admit wee, that for confirmation of our faith are done hy the power of God.

The second sorte of miracles▪ are done by the arte of the Diuell, False miracles. to deciue men, and to cause them not to beleeue the true, but the false doctrine: such miracles call wee false for one of these two causes.

The first is, in regard of the Authour the Diuell, who is a lyar, and the father of lyes.

The second because such miracles deceiue them that beleeue them. By the arte of the Diuell did the Sorcerers of Pharaoh worke wonders, as Moses did. Of such miracles the Lord forewarneth vs: There shall arise vp (saith he) false Christes, and false prophetes, and shall shewe great signes and wonders: Mat. 24. 24. so that the verie elect, if it were possible, [Page 294] should be deceiued. Behold, saith the Lord, I haue tolde you before. And Saint Paule speaking of Antichrist, saith: That his comming shall bee by the working of Sathan, [...]. Thes. 2. in all power, signes, and lying wonders, &c. Such may we thinke were the miracles of the Sorcerers of Pharaoh. Such bee the miracles which Damascen reporteth of the dead mans scull, and of the soule of Traian, Sermone de defunctis. and of the soule of Falconilla, that being condemned, and in hell, were saued. Of these miracles of Damascen we will speake afterwards. Such may we thinke was the miracle of the Masse by vs recited of Pius the second. In conclusion all miracles which bee to confirme a thing that is contrarie to the word of God, be false, and done by the arte of the diuell. Against the word of God is it, that the soules by the iust iudgement of God condemned and buried in hell, should go out thence and be saued. Against the word of God is it, to beleeue there is any other Purgatorie then the bloud of Christ. Ireneus, a most ancient Doctor, telleth that a certain man called Marke, a great deceiuer, and heretike, with the Sacrament of the Eucharist did strangely deceiue the simple. For he so changed the colour of the wine, that nothing but bloud appeared: and by his inchantments so greatly increased a little of the wine, that it filled the cuppe, and also ranne ouer. And another cuppe greater and more capable being brought: the selfe same, without adding more liquor, did fill it vp to the top. Shall we beleeue his heresie, because he confirmed it with miracles? Surely no. A commandement haue we, that if an Angell from heauen shall teach vs another Gospell, another doctrine, another faith then that which Iesus Christ and his Apostles haue taught vs, wbich they haue left vs, written in the olde and new testament; that although hee confirme it with many miracles, as did this Marke, and the sorcerers of Pharaoh, we should not beleeue him. Of this Marke maketh Saint Ierome mention, and citeth Ireneus for his author. This Marke (saith he) went into France, and thence passed into Spaine: and with his enchantments deceiued many, the Gentle women chiefly, whom he allured to carnall loue. Reade the epistle to Theodora, the wife of Lucinus Beticus, or Audaluz. tom. 1.

[Page 295] If we reade the histories of the Gentiles, we shall find that they shew many and very strange miracles: in them shall wee find, that there ran riuers of bloud, that bloud flowed from the thumbe of Iupiter.

Titus Liuius reporteth, that it rained flesh in Rome. Quintus Curtius saith, that when Alexander besieged Tyre, the bread commonly did sweat bloud. And other infinit miracles to confirme their idol worship, may the Gentils alleage: notwithstanding these miracles, their idoll worship is wicked & detestable. And such be the miracles which our aduersaries recount to confirme their Masse: their transubstantiation, their idolatrie, wrought by arte of the diuell to confirme false doctrin, deceiue the simple, and if it were possible, the verie elect.

The sixt reason wherewith they confirme their Masse, The sixt reason and the answer is: to say that in the Masse are many good things, taken out of the holy scripture: as are the Epistle, the Gospell, the Hoc est corpus meum, &c. To this obiection we may answere: That suppose, that in the Masse there bee some good things taken out of the holy scripture: it followeth not therfore that the Masse is good: for so should sorceries, witchcrafts, and inchantments be very good. For in them the name of God, the name of the Father, of the Sonne, and of the holy Ghost is very often named. And no sorcerie, witcherie, or inchantment is there, wherin these names with many epithites and properties are not named. And the witches (that these names may haue the more efficacy) doe name them in tongues, which they themselues vnderstand not: in Hebrue, Greeke, and Latine. All goeth backward, wherein our aduersaries do imitate the witches. For all the Masse almost they say in Latine, mingling with it some Greeke words, as Kyrie-eleyson, Christe-eleyson: He brue do they also mingle with it, as Sabaoth, Hosanna, Alleluia. But Christ when hee celebrated his supper, all whatsoeuer he spake, in the vulgar tongue did he speake it, that all the Apostles, simple men, might vnderstand, and speake the same. From hence we conclude, that it sufficeth not that the Masse, because it hath some good thinges in it, should therefore be holy and good, how much more good then this there is in the Masse▪ is so corrupted and endomaged with superstition and idolatrie, that it can do no good, but much euil. [Page 296] or as a litle leuen doth leuen the wholle lumpe of dough, & as a litle poyson doth corrupt the best meate that is in the worlde and the most excellent wyne yf neuer so litle they cast into yt killeth him that drinketh it▪ as Examples wee haue in our Spanish Alexander 6. who by the errour of his seruitour drunke the poysoned wine, which he had prepared to kill some Cardinals, that he had inuited, and thereof dyed) euen so also, the same things, which of their owne nature be good, placed in the Masse are poyson, All whatsoeuer is in the Masse is poysoned. which destroy. This will we afterwards examine, and chiefly that which our aduersaries themselues, affirme to be most holy; and of the Masse, the holinesse it selfe, which is, Hoc est corpus meum. For now (say I) they apply it not to the purpose, that Christ sayd. So contrarie, say they it, to the institution of Christ, and in a strange tongue, which the people vnderstand not, that it infecteth him that heareth it. And if you beleeue their Hoc est corpus me [...]m, as they vnderstand it, into a terrible heresie shall yee fall: As a little beneath, when we shall speake of the fourth domage of the Masse we will declare. That which our aduersaries conclude, that the Masse is good, because many good things be in it, euidently appeareth by that we haue said, to be false.

The seuenth reason wherewith they maintaine their masse is, The 7. reason & the answer. that the sacrifice of the Masse was figured in the sacrifice, which Melchisedech made, who being Priest of the most high God, offered vnto God bread and wine. They say also that Malachy chap. 1. vers. 11. speaketh thereof, as wee haue before alleaged. Concerning that which they say of Melchisedech, it shall bee needfull that they reade and consider the historie, as Moses setteth it downe. Whereof the Apostle maketh mention, and applyeth it to Christ, whose figure (saith hee) Melchisedech was. Gen. 14. 18. Moses declareth that Abraham returning from that notable victorie, Heb. 7. 1. &c. which against foure kings, God had giuen him. Melchisedech king of Salem, brought forth bread and wine: he saith that Melchisedech was Priest of the high God. Our Aduersaries hearing that Melchisedech was a priest, and that he offered bread and wine: from hence they conclude, that this bread and wine he offered in sacrifice vnto God, and that this was a figure of the sacrifice of the Masse. [Page 297] Whereunto we answere: that Melchisedech offered not bread nor wine vnto God: but brought it forth, or to speake better, caused it to be brought forth: for this is the force of the word which Moses here vseth: which very well agreeth with our Spanish maner of speaking: Hee brought forth, or caused to be brought forth bread and wine. If you will aske me why made he bread and wine to bee brought forth? I will tell you, to refresh Abraham and his people, that came wearied from the slaughter, and hungry in the way which he made. For confirmation of that which I say, I will content my selfe to alleage Saint Ambrose and Saint Ierome. Thus then saith Saint Ambrose vpon the seuenth chapter to the Hebrues. No new thing should it be, if Melchisedech went out to meet Abraham the Conqueror, & brought him bread and wine for the refreshing as well of him, as his fellow souldiers. The same, word for word saith Saint Ierome. Epist. ad Euagrium tom. 3. You see heere, wherefore serued the bread and wine: which Melchisedech caused to bee brought forth. What agreement then hath the bread and wine of Melchisedech, with the accidents I say, Because they denie any substance of the bread and wine in the Masse. Heb. 7. Melchisedech, saith the Apostle, was the figure of Christ: and sheweth wherein; but hee maketh at all no mention of the sacrifice of bread, nor of wine: for in this Melchisedech was not the figure of Christ, Melchisedech in three things was the figure of Christ. sith neither the one nor the other offered the [...]acrifice of bread and wine. In three things (if we note well, that which the Apostle saith,) shall wee finde that Melchisedech was the figure of Christ: the first, in that Melchisedech was a king, Heb 7. and not after a sort, but King of Righteoufnesse and Peace: in this was he the figure of Christ, who onely is the true King of righteousnesse and peace. The second is, that Melchisedech was a Priest, not as the Leuiticall priests, which being mortall, one died, and another succeded him: but Melchisedech was eternall: and therefore his sacrifice was eternall: as of him the Apostle thus speaking, doth say: Without father, without mother, without kindred, which neither hath beginning of dayes nor end of life: But is likened vnto the Sonne of God, and doth continue a priest [Page 298] for euer. You see here, how Dauid speaking with his Lord the Messiah, which is Christ: saith vnto him, Thou art a Priest for euer after the order of Melchisedech. Psal. 110. 4. Psalm. 110. 4. As much to say, as in that Melchisedech was thy figure and likenesse. As Mechisedech (in that he was a figure of Christ) was an euerlasting Priest, so thou also the Messiah, art the same. That which the Apostle saith, that Melchisedech was without father, without mother, is to be vnderstood, insomuch as he was the figure of Christ: for otherwise had he father and mother: and so think some that Melchisedech was Sem. The Priests after the order of Aaron were mortall, and none of them continued for euer: but he of the order of Melchisedech is immortall and euerlasting. Of the order of Aaron were there many: but of the order of Melchisedech was there but onely one, the same Messiah our redeemer and Lord: who in that he is the eternall son of God, hath no mother: & in that he is man, borne in this world, when the fulnesse of time was come, hath no father: and as hee is eternall, so shall his priesthood be eternall. Euery day sing they in their euensongs, pssalm. 110. 4. Iurauit Dominus, & non poenitebit eum. Tu et Sacerdos in aeternum secundum ordinem Melchisedech. But I call their owne consciences to witnesse that dayly sing it, if they vnderstand that which euery day they sing. Of this order of Melchisedech expect no other priests then Christ. But Antichrist is he that shall so terme himselfe to be (as he saith) the vicar of Christ. Hee, and all his shavelings and fatlings will say themselues to be Priestes after the order of Melchisedech: and not after the order of Aaron. But so are they not after the order of Melchisedech, sith there is no more but one, which is Christ: as little are they after the order of Aaron, seeing with the death of Christ ceased the Leuiticall priesthood. What priests then be the Papists? After the order of Baal: and so they be enemies of God, and of his Prophets, which preach against idolatrie.

The third thing that the Apostle noteth, wherein Melchisedech was the figure of Christ, is: that Melchisedech, by reason of his priesthood, was much more excellent than Abraham: and so, as the greater, blessed Abraham. And Abraham himself acknowledging this maioritie and superioritie, gaue vnto him the tithes of the spoyles. Such a one truly is Christ, vpon whom [Page 299] the redemption, righteousnesse, & sanctification, not of Abraham only, but of all the faithful also, doe depend. Here see you the things, wherin (may we beleeue the Apostle, a vessell of election) Melchizedeck was the figure of Christ, No mention at all maketh he, of the sacrifice of bread nor of wine; which we doubt the Apostle would haue done, had Melchizedeck in this bene a figure of Christ. The place which they cite of Malachy, saith thus: For from the rising of the sun, vntill the going downe of the same, my name (is great among the Gentiles. And in euery place shalbe offered to my name pure incense, and Myrrach (which we translate, present or guift) The common edition, wherunto our aduersaries giue more credit, then to the Ebrew text, translateth: Et in omni loco sacrificatur & offertur nomini meo oblatio munda. To wit: And in euery place is sacrificed and offered to my name, a cleane offering. Here hence they conclude: that this cleane offering which in euery place, is sacrificed, and offered is the sacrifice of the masse. But the Masse, being a profanatiō of the holy supper (as before we haue proued) it cannot be a present, nor offering, which is offered to God; nor acceptable to him: whereof it followeth, that this Incense, and present. Of which speaketh Malachy is another thing farre different from the Masse: It is (say I) the sacrifice, not expiatory, but Eucharistical, of prayse and thanksgiuing, which the faithful euery day, and moment, doe offer to God As before wee haue said, in the one hundred forty one Psal. and 2. verse. The Prophet vseth these two very names which we translate Incence and offering. The which place, none vnderstand of the Masse: because the Prophet saith. An euening sacrifice; But their Masse is said in the morning.

It is no new thing with God, when his people, his priests and princes, prouoked him with their superstitions; and Idolatries, to threaten them, that he would forsake them: that he would nought esteeme them: that he would take vnto himselfe another people, which should serue him much better. Of whom, he would haue great regard. Rom. 10. 19. S. Paul alleageth to this purpose, a notable passages when he saith: But I say, hath not Israel attained to knowledge? First Moses saith, I will prouoke you to ielousie with a people which is not mine: De [...]. 32. 21. with a foolish people I will [Page 300] prouoke you to wrath: also Esaias is bold to say: I was foūd of those that sought me not, I was manifested to them, that enquired not for me &c. Esaias 65. The same doth the Lord, in the place of Malachias: which we haue in hand, Malach. 1. 10. forsaking the Iewes, he saith I take no pleasure in you (saith the Lord of hostes, neither do I regard the offerings of your handes. You see here, how he forsaketh the Iewish people: And then in the following verse, hee admitteth the Gentiles, saying: For from the rising of the sunne vnto the going downe of the same, my name is great among the Gentiles: And in euery place shalbe offered to my name Incense, and a pure offering, Mar. 16. 15. Then saith God: That his Church should now no more be straightned in Iudea: But that it should extend throughout all the world. The calling of the Gentiles. Which was fulfilled, when the Lord sent his Apostles throughout all the world, to preach the Gospell to euery creature: Then did Malachy prophesie the calling and conuersion of the Gentiles: which hartily conuerted; Iohn 4. 24. should offer Incense, and a pure offering vnto God. That is to say: That they shall serue him, with spirituall worshippe and seruice, and shall worship him in spirit and truth: and not in this mountaine, nor at Ierusalem (As said Christ to the woman of Samaria) but throughout al the world The prophets when they will speake of the calling of the Gentiles, are wont to signifie the spirituall worship, Whereunto they exhort them, by the ceremonies of the lawe: And in stead of saying, that all the people should turne vnto God, They say: That they shall goe vp to Ierusalem. In stead of saying, that all the people of the South and of the East, shall worship God: they say, that they shall offer for a present the riches of their land. To shewe, the great and abundant knowledge, which he was to giue to his faithfull, in the kingdome of Christ, they say: That the Daughters shal prophesie, the young men shal see visions, & old men shal dreame dreames. So now Malachy willing to say, that the Gentiles shall worship God in spirit, and in truth, saith: that they shall offer Incense and an offering, which bee things which God in the lawe commaunded the Iewes to offer vnto him, and addeth, pure: to denote, that this Incense and offering is not to be carnal but spirituall. What agreement hath this with the Masse? Which is a [Page 301] diuelish inuentiō, & prophaneth the holy supper? Other places of the scripture alleage they for confirmation of their Masse: But with as great faithfulnesse, and as much to the purpose, As these two, of Mechilzedeck and Malachy, which by that is said may easily be answered. The 8 reason wherewith our aduersaries do magnifie their masse, The 8 reason of our aduersaries & our answere. is for the great good & profit that therof they receiue: And of al these reasons, & others such like which they alleadge, they cōclude: vs to be heretiques & dogs worse thē Iewes & Turkes: Because, we so shamelesly speake against the Masse; which Iesus Christ instituted, his Apostles said, & all the Church Catholike vnto this day hath celebrated &c. They say then, that besides the oblatiō and sacrifice which Iesus Christ hath made vppon the Crosse, of his body and of his blood for remission of our sinnes, to reconcile vs with God and to obtayne for vs life eternall: hee hath ordayned the Priestes, which be successors of the Apostles: to consecrate in the Masse, the bread and wine: to transubstantiate it in the body and bloud of Christ: to sacrifice and offer vnto God the father, that body and that blood for the remission of our sinnes and to obtaine all that is necessarie for vs, both in body & soule. And what greater good then this (say they) can be? This sacrifice (say they also) doth much profit the dead, to allay the paines, The propfits of the Masse. which they haue to suffer, and doe suffer in purgatory As we cited before of the dead mās scul of Macharius reported by Damascen. Who so lusteth to knowe the profits of the Masse, Let him read the Spanish houers, & he shall find very many. Amongst others there mentioned, be these which follow, as much worth is the masse, as is the passion of Iesus Christ. Also that he which heareth it waxeth not old, whilst he heareth it. Also that hee shall not loose that day, the light of his eyes Also that he shal not die an euil death: also that he which shal haue seen the body of the Lord, if that day he shal die sodenly, that it is taken for comunicating, & he may not feare to be condemned. And al this say they that S. Iohn Chrisostom, S. Augustine S. Ierom say; for they knew how to raise false testimonies. These Articles of faith, haue the inquisitors of our countrey of Spaine many yeares ago yeelded to goe among the houers, which cō monly are praied. And if now they haue caused thē to be taken [Page 302] away, and not suffered them to be printed: in this yet doe they shew their ignorance that for so many yeares, they haue suffered and commanded, that with their license they should print them. The cause that they now fall in account is: that so grosse, and abhominable lies, more serue at this day to make wary the people, then to deceaue them; And therefore permit they such things more, to be printed. We say then, that the Masse procureth vs no good at all, but great mischiefe rather, As after we shall see.

Now that we haue answered to the reasons wherewith our aduersaries thinke to mainetaine their Masse, for more confutation thereof, we will now likewise set downe some notable domages which it causeth, and great aduersaries, which necessarily follow the popish Doctrine of the masse. And I will not be much curious in seting down here al the domages & absurdities which follow of the masse: for that should be neuer to end. Only wil I set down such as most fitly come to mind for the presēt.

I say then, that the Masse causeth many domages. First it prophaneth the holy supper of the Lord, 7. domages, the Masse causeth. suppressing and despising his death & passion. 2. In it, they inuocate the dead saints. 3. In it dead saints are placed for intercessors. 4. The priests that saith it, holde hee intention to consecrate or not, and the people that heare it commit idolatrie. Fiftly, The Masse mainetaineth many other abuses, besides the Idolatrie of transubstantiation: As the worshipping of Images, and the inuention of Purgatorie, which is a common cutpurse. Sixt. In the masse defraud they the people of the halfe of the Sacrament, and this halfe doe they giue seldome and wickedly. Seuenthly. And put case the Masse were good; yet is it said in a straunge Language which the people vnderstand not, and with such gesture mouing childish toyes, & apish fopperies that rather prouoke laughter, then deuotion. These seuen domages wee proue by the same order, as we propounded them. And that the masse derogateth from the passion of Christ, The 1. domage. is clerely sene. For the Masse which for this cause was ordayned, that a hundred thousand sacrifices should euery one day be offered, what doth it pretend; but that the passiō of Iesus Christ, wherin he offered himse [...]e, and this once by one only sacrifice remaineth buried [Page 303] and cast in a corner? Who will thinke to be redeemed by the death of Christ, when he shall see a new redemption in the Masse? Who will beleeue his sins to be pardoned by the death & passion of Christ, when he shal see a new remission of sins in the Masse? Inuocation is a high worship & seruice, which is only due to God. The 2. domage. Rom 10. 4. For in him only we beleeue, how saith S. Paule shall we call vpon him in whom we haue not beleeued? So that inuocation presupposeth faith, & such a faith as is founded vpon the word of God, the Nicen creed, they sing in their Masse, which beginneth Credo in vnum Deum. I beleeue in one only God. If in one only God we ought to beleeue, one only God ought we to inuocate: The which inuocation being done in faith, God promiseth that he will heare it. Whosoeuer shall call vpon the name of the Lord (saith Ioel) shall escape &c, Ioel 2. 23. As S. Paule Rom. 10. 13. and Saint Peter Acts 2. 21. doe interpret it, shalbee saued. Also that only God ought to be inuocated, is by this reason proued. Sacrifice is only due to the true God (this our aduersaries will not deny) inuocation is a sacrifice. As saith the Psal, 50. 14. Sacrifice vnto me praise: or as saith the common edition, The sacrifice of praise: The sacrifice of praise commendeth the Apostle Hebr. 13. 15. and Hosea 14. 3, that we shal offer to God. Therefore Inuocation, sith it is a sacrifice to God onely, ought it to bee offered. But our aduersaries forsaking the fountaine of liuing waters, haue digged them broken cesternes which can holde no water. Ieremy 2. 13. They leaue to call vppon God, and inuocate the Saints. And Saints sometime also, that it is not knowne who they bee; and some of them, it may bee, that are burning in hell. An example haue we hereof, in the prayer of S. Roccus, which togither with the Crowne of our Lady in the 1581 yeare was printed in the house of Iohn Gutierres in Siuell. The praier saith thus God which to the blessed Roccus diddest promise a table which an Angel caried that hee which shall pittiously inuocate him, may not bee offended with the affliction of the pestilence, &c. This prayer of Roccus, I put for example, because it came first to hand. Many other examples may bee drawne from their Masses. For what doe they in all their prayers, which they make to the Saintes: but call vppon them, requesting them to doe this [Page 304] or that? There is no commandement either in the olde or newe Testament, wherein God commandeth vs to call vpon any other then himselfe. Call vpon me (saith God) in the day of trouble, and I will heare thee, and thou shalt honor me. He neuer saith, Call vpon such, or such an Angel, vpon this or that other Saint, vpon Abraham, Samuel, Dauid, Esay, &c. Iesus Christ, when his Apostles besought him to teach them to pray, did not command them to call vpon his mother, vpon such or such a Saint: but he commaunded them to call vpon God: and of him should they demaund whatsoeuer they had need of, as well for the body as the soule. All which is contained in the prayer that he taught them, Our Father, &c. And as there is no commandement to call vpon any other, then vpon God: So is there no example of any the faithfull, either in the old or newe testament that hath called vpon any other then God alone. Secure wee are of the infinite goodnesse, loue, and power of God. Assured we are, that wheresoeuer wee shall be, albeit in the belly of the whale, or in the fierie furnace, and shall call vpon him, he heareth vs. But of the Saints will we not say so much, whose goodnesse, charitie and power is limitted, and communicated of that infinite. Only God is infinite, and so is in euerie place. The Saints be finite, and therefore cannot be in euerie place, & so can neither heare nor see our miseries and necessities. And seeing we intreat of inuocation, reason would wee should say something of prayer, prayer. because inuocation is so commonly called Prayer is a certaine familiar conference & discourse, which the faithfull soule hath with her God: wherein she sheweth all her necessities: that he is as a Lord, may not only beare thē, but also as a father may prouide for them, and beleeueth that his Maiestie will so do, and so he doth the same. Prayer is a lifting vp of the soule vnto God. Prayer is a ladder, by the which, the soule mounteth from this vale of teares, from this gulfe of miseries, and pierceth all the heauens, and stayeth not vntill it present it selfe before God, and propose vnto him all her necessities, beleeuing as a good father, that he will prouide for them. This Ladder of Prayer hath foure stages.

The Ladder of Prayer.

1 Necessitie constraineth vs to pray.
[Page 305] 2 The Commandement of God commandeth it.
3 The Promise maketh vs assured to be heard.
4 Faith obtaineth that which is prayed for.

Man of his owne nature and condition is so euill of himselfe, so haughty and proud, that did not necessitie constraine him, hee would neuer subiect himselfe to God, nor yet call vppon him. For this cause sayd Dauid, Psal. 119. verse 71. It is good for me that thou hast humbled (or cast me downe) and a little before hee had sayd, Before I was humbled (or abased) I went astray. The good which Dauid drewe of this de [...]ection, and euery Christian ought to drawe the same, is that hee humbled himsefe before God, and called vpon him. The Saints seeing themselues oppressed with afflictions and sorrowes, doe acknowledge their offences, and call vpon God. So did Dauid, when he said, psal. 120. When I was in trouble I called vpon the Lord, and he heard me. But when the wicked be afflicted, they blaspheme against God, and dispaire. This is a marke by which the children of God doe differ from those which bee not his. The second stage is, that God commaundeth vs to call vpon him, Call vpon me in the time of tribul [...]tion, Pfal. 50. 15. The third stage is, That the Promise doth make vs assured to bee heard. And so when God commaundeth Dauid to call vpon him, hee promiseth that he will deliuer him: and addeth, that when the afflicted calleth vpon God, hee doth him great seruice, And thou shalt honour me saith he. Also Psal. 91. vers. 15. hee saith: He shall call vpon me, and then promiseth, and I vvill heare him: I vvill be vvith him in trouble, I vvill deliuer him, and glorifie him. In diuerse places doth the holy Scripture promise, Ioel. 2. 23. that hee which shall call vpon the name of the Lord, Act. 2. 21. shall bee saued: but in no place doth it promise ayde, Rom. 10. 13. succour or saluation to him that shall call vpon any other (be hee neuer so holy) then God. The fourth stage is, Faith obtaineth that which is prayed for. Whatsoeuer ye desire when yee pray (Christ sayth, Mark. 11. 24.) beleeue that ye shall haue it, and it shall bee done vnto you. This faith had Dauid, Psal. 4. 4. when hee sayd, The Lord will heare me when I call vpon him. The eleuenth chapter of the Epistle to the Hebrues confirmeth this with many examples. Reade this whole chapter, for therein is liuely set [Page 306] forth the power and efficacie of fayth without the which (saith he) it is impossible to please God. If the heart bee not sincere, simple, Heb. 12. 17. and pure, albeit one crie vnto God, he will not heare him: as he heard not Esau, albeit he prayed with teares: neither heard he Saul, nor many others of a double heart: and to make the heart perfect, only faith sufficeth: Faith then is that which obtaineth that which we pray for. The commandement which commandeth vs to pray is of God, and not of the creatures. The promise which maketh vs assured to be heard, God, & not the creatures, maketh. The faith that obtaines that which is prayed for, is faith in God, and not in the creatures. Hereupon & with great reason, will we conclude, that this ladder of prayer which hath such stages, bringeth vs not to the creatures, but to the creator, to only God omnipotent. Him only let vs worship, him only let vs call vpon, to him onely let vs pray: for so doing, sure we are we shall not be confounded. He grant vs the grace that we may truly feele our necessitie and miserie, and feeling it, may call vpon him, being assured, that for his goodnesse & promise sake, and for the sacrifice wherewith his only begotten sonne reconciled vs to him, he will heare vs.

There is no Masse which is not full of intercessions of Saints, The third Domage. and the Priest also which saith it, presumeth to be a mediatour and intercessour with God, that he may pardon the sinnes of those, for whom he saith his Masse, be they quicke or dead. And not for men onely intreateth hee, but also for Christ himselfe, praying the Father to receiue and accept him, as hee accepted the scacrifice of Abel, Abraham, and Melchisedech. Whereof we will entreat in the fourth domage which the Masse worketh. Yet is there no other mediator but Iesus Christ alone. The reason is this: for he that is to be a Mediator, must be in hand with both parties, between whō he is made a mediator, for if he be in hatred, or is not welbeloued with one of the parties, he shal neuer preuaile: for suspected shal he euer be holden. For this cause was it meere that man hauing offended God, and being to be reconciled with God, it was needfull (I say) that the reconcilour, Intercessour, aduocate and mediator, should bee verie God and very man: for had hee bene onely man, hee should haue bene a sinner; conceiued and borne in sinne, and so [Page 307] should hue nought preuailed with God. And had hee bene God, and not man, hee could not by dying haue satisfied the iustice of God (as dyed our Mediatour and Intercessour Christ, and dying, satisfied and payd all whatsoeuer man ought to the iustice of God) Like as sinne for being committed against the infinite God, was infinite: so was it meete, that the wages of that sinne, should be infinite: and so the infinite God and man Christ, perfourmed the same. No other intercessour, nor mediator is there to obtaine of the Father pardon of sinnes, but Christ alone: for as there is but one God: so is there but one Mediatour betweene God and man, Tim. 2. 5. the man Christ Iesus: as sayth Saint Paul. He onely is the Mediatour of the new testament: as in many places of the Epistle to the Hebrues, Heb. 8. 6. & 9. 15 & 12. 24. the Apostle doth witnesse. The same which we said of inuocation, say we also now: that there is no commandement of God, which commandeth to put the dead Saints for intercessours: neither is there any example in the olde or newe Testament, that anie of the faithfull hath put them for intercessors. To seeke bread beyond wheate may we not goe: for better bread then that of wheate cannot be. Wee may not leaue a certaintie for a thing vncertain. Assured we are by the word of God, that Iesus Christ is our Intercessour: that the Saints are the same wee see not by holy Scripture: and it not appearing vnto vs, yet (doubting without faith) will we put them for intercessours. And whatsoeuer proceedeth not of faith is sinne, Rom. 14. 23. as saith S. Paul to the Romans. And writing to the Hebrues, Heb. 11. 6. he saith: Without faith it is impossible to please God. Whereupon we conclude then: that Christ onely wee ought to put for our intercessour: and that the Masse doteth in putting for intercessour another besides Christ, to obtaine remission of sinnes, and not Christ onely in dying was our Mediatour. But now also is he the same: as Saint Iohn in his catholike Epistle, saith: Little children, these thinges haue I written, 1. Ioh. 2. 1. that yee sinne not: And if anie man sin, we haue an aduocate with the Father, Iesus Christ the righteous, &c. Saint Iohn saith not, we haue aduocates but an aduocate. Had there bene more Aduocates then one, Saint Iohn would doubtlesse haue sayd, We haue Aduocates, and would haue named them. But as hee certainely knew, that there was but onely one Aduocate, he sayd, We haue an Aduocate, and [Page 308] nameth him, Iesus Christ, and addeth, The righteous: By which tytle all other men he excludeth: all which (none excepted) of their owne nature are the children of wrath; conceyued and hardened in sinne, in the belly of their mothers: as, that holie Prophet king Dauid witnesseth. psal. 51. This doctrine so wholsome and full of consolation, that Iesus Christ, now is, and hereafter wil be our mediator and Intercessor, hath Sathan obscured and for many yeares buried it in the church. Who was he that seeing himselfe in necessity and misery would remēber Iesus Christ to put him for an intercessor & aduocate with his father? Some ran to one he or she Saint, others to other: according to their zeale & according to their foolish deuotion and sometimes put they those for Intercessors, whose soules were burning in hell. With the Popes is it no new thing to discannonize these whom other Popes haue canonized for Saints: For example. Pope Boniface 8. that discannonized Hermanus Ferrariensis, comaunding him after he had 30 yeeres beene buried, to be vntombed and burned; during all which time he had bin holden for a Saint & was inuocated of al, contrariwise a Pope hath bin which cannonized him for a Saint, whom others condemned for an heretike. S. Ierome and Pope Damasus condemned for an Arrian Pope Liberius, but Gregory 7. did cannonize him for a Saint. Their Mule being sicke, they call vpon S. Polonia: when they haue fore eyes, S. Lucie: for the throate they inuocate S. Blase: for the pestilence, S. Roccus. They go yet further, and shamelessely for their filthy lusts, put they Magdalen for intercessour: the barren put for intercessour, whom thinke you? The legend of S. Christopher after the pope himselfe is fabulous. the great gyant Saint Christopher: whose legend for being so fabulous, Pope Pius the third commanded, to be taken out of the Roman Breuiarie, which he caused to be corrected: as in the life of Marcellus the second before wee haue noted. How many kingdomes, how many prouinces, how manie people, how many houses, how many persons there bee, so manie protecting Gods haue they, whom they put for their intercessours. God our maker, and Iesus Christ our redeemer sleepe. Hereof complaine the Prophets, Ier. 2. 28. &. 11. and chiefly Ieremie, when he saith: For according to the number of thy cities vvere thy Gods, ô Iudah. Blessed be the Lord, who by his great mercie hath pleased [Page 309] in these latter times, to shew vs so great mercie, as to renew and raise vp againe this doctrine so admirable and full of consolation: the which in the time of darkenesse, of ignorance and superstition was dead (as it were) and buried: Here will I briefly recite a chaunce, that vpon this matter happened. It is now thirty sixe yeares past, that one conferring with a graduate, with a maister in Israell: among other things, sayd vnto him: that Iesus Christ was now also our Aduocate. The maister wondred at that which was said, it seeming to him to be new doctrine, for that neuer such had he heard or read. The other seeing him wonder, wondred at his wonder, and for confirmation of that he had sayd, alleaged vnto him the place of S. Iohn, We haue an aduocate with the father Iesus Christ. &c. Saint Paul confirmeth this doctrin, Rom. 8. 34. speaking of Christ, he saith: Who is at the right hand of God, & maketh request (or intercession) for vs. And Heb. 7. 25. Wherefore hee is able also euerlastingly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them. Well beleeued this Maister that the Saints were Aduocates: but that Iesus Christ was the same, he neither beleeued, nor knewe. If he being a Maister in Israel, was ignorant of this what shall wee wonder if the ignorant people know it not? What shall we maruell if silly old women do not knowe it? That which I say: that there is no other intercessour but Christ, I meane it as touching the obtaining of remission of sinnes: for otherwise one may and ought to pray to God for another. And so S. Paul recommendeth himselfe to the prayers of those to whom hee wrote, that they should pray to God for him. And the same Apostle besought God for them. Should the Priest say, that in saying his Masse, he so prayed to God, as the Apostle prayed for them to whom he wrote: such a prayer (were it done in faith) should be good. But to presume to be an intercessour, and to sell his sacrifice for as much vertue and efficacie, as the death and passion of Christ it selfe. This is intollerable & ouermuch pride. Let them begin to hūble thēselues, & to giue glory to God, who only pardoneth sins, & this doth he by the only intercession of Christ, & by the vertue of that only sacrifice, which he once, & no more offred to his father.

The fourth domage, which we say the Masse worketh, and [Page 310] this passeth and ought no way to be supportted. The priest which saith the Masse, and the people which heare it commit idolatrie. That is, the Priest which sayeth it, and the People that heare it commit Idolatry. How great a sinne is Idolatry and how much more God abhorreth it then any other, we haue already declared in our first Treatise. The Priest ordayned for the Masse (say our Aduersaries) hath authoritie and power from Christ and his vicar the Pope, The authority of the popish Priest. that in saying the words of consecration (as they call them) Hoc est enim corpus meum (so that hee say them super debitam materiam, ouer a competent matter, and with intention to consecrate) he changeth, conuerteth, transformeth and transubstantiateth (this last word is it that best pleaseth them) the bread into the body of Christ, and the wine into his bloud. In such sort, that be the Priest what ye will, liue hee a letcher in mortall sinne (as the most part of them do) be he the greatest and most infamous villaine of the world, yet for al this, say they, that this authoritie he hath, to bring Christ from heauen, in finishing the words, Hoc est corpus meum, and to put him into the place where the bread and wine were: so that no more bread, nor no more wine remaine (for the substance of the bread and of the wine is vanished and gone to nought) but the body and bloud of Christ: the which is there trulie, really, corporally, and carnally (these be their proper termes) as bigge, and as great, as corpulent, and as large, as hee was vpon the crosse, when hee dyed for vs sinners. This is their doctrine. And because we beleeue not these straunge things which be contrarie to the word of God, and contrarie to that which the ancient Doctors haue taught (as we will prooue it) they condemne vs for heretikes, they persecute vs most cruelly with fire and bloud, worse then were wee Iewes or Turkes. But another more strong then they, to their griefe, hath defended, doth defend, and will defend vs from them. Who listeth to know more of the roote of this doctrine, let him reade their new Councels, wherein the Popes by their Legats tyrannically haue gouerned. Let him reade their Decrees, Decretals, Sextos, Clementines, and Extrauagants, there shall hee find it at fall. Let him not reade the Scripture for in it shall hee finde nothing at all to confirme such wonders. Scotus super 4. sent. Scotus, one of the chiefe and principall pillers of [Page 311] their Church sayth; That albeyt the priest were not attyred to celebrate: nor in the state of grace: nor ouer any Altar: but should saye the fiue wordes or the foure, leauing out (Enim) ouer all the bread that is in the market or in the Pantry: and ouer all the wyne that is in the Sellar; how much bread so euer should be in the pantrie or in the market, so that he had intention to consecrate) should be in that very moment conuerted & transubstantiated into the body of Iesus Christ: and all the wine of the sellar by the vertue of the wordes spoken and pronounced by the Priest, should be conuerted into the bloud of Christ. Herehence it commeth that no bread, but the body of Christ remayning in the sacrament in their Sagrarios or pixes do they keepe it, that when anie shall be sicke, they may with torchlight carie it in procession, that the diseased may adore and receiue it, for the saluation of his soule. Iesus Christ (say they) is in sort as we haue said, not onely in one Masse, but in an hundred thousand more also, if so many could bee said in one moment. And whole Christ is not in all the Host only: but also in euery small parcell, how little soeuer it be: so that Christ is in the host as the soule is in the body: all in all, and all in euery part thereof.

This their doctrine of Transubstantiation they confirme, Three reasons wherewith they confirm Transubstantiation. first with the omnipotencie of God: that seeing God of nothing could create something, the heauen and the earth, and whatsoeuer is therein contained, how much more can he cause one thing to be conuerted and transubstantiated into another. 2. They say: that seeing Iesus Christ is the infallible truth, it is meete that that which he saith must be in sort as hee spake it: and sith he saith, Hoc est corpus meum, This is my body: they now inferre, that the bread is no bread, but the body of Christ. 3. For confirmation of their opinion, they also alleage the sayings of Doctors. In answering to these three reasons wherewith they confirme their Transubstantiation, me seemeth wee shall haue answered to all, whatsoeuer in this matter they can obiect vnto vs. The answere to the first reason wherwith they confirme transubstantiation.

That which they say of the omnipotency of God, God forbid that we should once denie: we confesse it: and it may be, and also (without may be) much better then they. With all our [Page 312] heart we do also confesse that which the Creed saith, I beleeue in God the Father almightie (all sufficient) that which we say, is, that from the power to the deede, is no good maner of argument. God in that he is omnipotent, may eftsoones drowne the world, as he did drowne it in the time of Noah: and the malice of our times is no lesse, but much more then that of that time. Notwithstanding his omnipotencie, and notwithstanding our extreme malice, we know that he will not drown it, because so promised he to Noah, when he sayd, My couenant will I establish witb you, that from henceforth all flesh shal not be rooted out by the waters of the floud, &c. And to seale and confirme this promise, God gaue him the Bow in the cloudes, for a signe of this couenant, &c. Reade the historie. To this same purpose is it sayd in the Psalm. 140. 9. that God set a bound for the waters, ouer which they shal not passe, nor turne againe to couer the earth. And God speaking to Iob concerning the sea, chap. 38. 10. saith, I established my commaundement vpon it, and set barres and doores: and said: Hitherto shalt thou come, but no further, and there shall it stay thy proud waues. Here you see, that albeit God of his absolute power can drowne the whole world againe, yet will hee not drowne it. So then say we now, that Christ could doe that which they say, annihilate the substance of the bread, and be transubstantiated into it. But we say, that he will not do it: because he will remaine sitting at the right hand of his father in heauen, and according to his humanitie, according to his flesh which he tooke of the Virgin Mary, according to the flesh wherein he dyed, wiil he neuer descend hither, vntill he come to iudge the quick and the dead. And so to this end sayd he to his disciples: The poore ye shall haue alwayes with you, but me shall ye not haue alwayes. For fortie dayes passed after his resurrection hee ascended into heauen, & sitteth at the right hand of the Father, &c. Very well did his Apostle S. Peter vnderstand this, when in a sermon which he preached at Ierusalem, Act. 3. 21. hee sayd: Whom (meaning Christ) the heauens must containe vntill the time that all things bee restored. And this is an Article of our faith, which in the Creed we confesse. That Iesus Christ is ascended into heauen, and sitteth at the right hand of God the Father, from whence [Page 313] shall come to iudge the quicke and the dead. The heresie of the Papists. Then will he not come to transubstantiate the bread into his body. So our aduersaries be heretikes, denying in deed this article of faith, which with their mouth they confesse in the Creed. Hereuppon let vs nowe conclude, that Christ can, but hee will not, transubstantiate himselfe into the bread, but will sit at the right hand of the Father, vntill he come to iudge, &c. As the holy Scripture doth witnesse it, and in the Creed wee confesse it.

The second reason wherewith they confirme their Transubstantiation, The second confirmation of transubstantiation. is, That Iesus Christ is infallible truth, and therefore of necessitie that which hee sayth must bee as hee saith it: He saith, This is my body: Then it followeth, that that is his bodie: and if it be the body of Christ, it is not Bread. With Esayas, chap. 53. verse 9. and Saint Peter, chap. 2. vers. 22. confesse we, that Iesus Christ neuer sinned: we also confesse, that vntruth nor deceit was euer found in his mouth: For he is that which of himselfe he saith, Ioh. chap. 14. verse 6. The way, the trueth, and the life. Wee also confesse, that with his owne mouth he hath sayd: This is my body: and so beleeue we that it is. For should wee denie that which our King, Prophet, and Priest affirmeth, we should not be Christians.

Thus farre agree we with our aduersaries. The difference that is betweene them and vs, is as touching the maner. How or in what manner, that which Iesus Christ by the meane of his minister, in the holy Supper doth giue vs, is truely and really the body and bloud of Iesus Christ. For the better vnderstanding hereof, it shall bee needfull to vse the distinction which the Lord vseth in the sixth chapter of the Gospell of Saint Iohn. That there bee two maners of eating the bodie of Christ, the one carnall, the other spirituall. Commonly when the Scripture opposeth the flesh to the Spirit, by the flesh it vnderstandeth the parte of man that is not regenerate, Two maners of eating Christ. The one carnall & the other spirituall. nor subiect to the lawe of God. So call wee men without the knowledge of God, carnall, naturall, and sensuall men: But it is not heere so to bee taken. By the flesh is vnderstood the same flesh of Christ it selfe, ioyntly [Page 314] with his blood, bones and sinewes, and which Iesus Christ took when he was borne, and liued in this world, when he dyed, and rose againe, &c. The second maner of eating which is called spirituall, is: when the faithfull Christian (his bodie being here below) is lifted vp so high in spirit, that with the wings of faith it flyeth, and with one flight doth pierce all the heauens, and stayeth not, vntill it come before the throne of the maiestie of God the father, at whose right hand he findeth sitting his redeemer and satisfier Christ. And finding him, with great ioy doth feede vpon him eateth his glorious bodie, and drinketh his most precious bloud. And if the faithfull Christian doth freely eate him: much more freely doth the Lord giue himselfe to sustaine the soules, which he with the death of his body, & with the shedding of his bloud redeemed. He that with his body and bloud did redeeme them: with his body and with his bloud wil he maintain them: yet not carnally, but spiritually by faith, as before we haue sayd. Our aduersaries beleeue the body of Christ in the first manner to be in their Masse. Read the recā tation which Nich. 2. commanded Berengarius to make, which we wil place a litle beneath, in answering to the Councels. They beleeue that the mouth taketh, the teeth chawe, the throate swalloweth, and the stomacke receiueth the same carnall bodie, which was borne, which dyed, which rose againe, &c. They wil vnderstand the words of Christ literally: be it as it will be: but Christ himselfe, speaking of the necessity that wee haue to eate his flesh, and drinke his bloud, saith: The words which I speake vnto you are spirit and life: to wit, that which I haue sayd vnto you touching the eating of my flesh, and drinking of my bloud, vnderstand you not after the letters as they carnally sound: Ioh. 6. 63. lift vp the mind, and vnderstand it spiritually. The Capernaits and many of the disciples also (as saith S. Iohn) carnally vnderstood the words of Christ. Ioh. 6. 60. And also they sayd, that it was a hard saying, and murmured at it. To whom Christ, vnfolding their errour, told them, they should vnderstand his words spiritually. You see here that our aduersaries are worse then the Capernaits: for the Capernaits would not carnally eate the flesh of Christ, nor drinke his bloud: but they make no bones at it: without any scruple, and without any loathing will they eate the flesh of Christ carnally: but it will nought auaile them. For the Spirit it is that quickeneth, Ioh. 6. 63. and the flesh (as Christ himselfe [Page 315] saith, speaking to our purpose profitteth nothing, &c.

That the Lord, in his supper gaue carnally his body may wee not vnderstand. For should wee so vnderstand it, A most great absurditie world followe: that Iesus Christ, when hee celebrated his supper, had two carnall bodies, One by one; The Bodie that celebrated the supper, An obsnrditie of transubstantiation. that brake the bread in his handes, blessed it, brake it and gaue it to his disciples, &c. was the true carnall body of Christ, which was borne, and dyed, &c. If that which this carnall bodie tooke in his handes and gaue to his disciples was also the carnall body of Christ, it followeth; that Iesus Christ, when he had celebrated his supper, had two carnall bodies: one which sate and remained in his place: and the other, which sitting body, gaue to his disciples. The which is a great absurditie. But did they vnderstand this second manner of body (which the Carnall body of Christ gaue to his disciples, and they tooke it, and did eat it) not to bee his carnall body, nor carnally taken: They should fall into such an absurditie. Also least wee should fall into this absurditie, and others which wee will afterwards set downe, in his supper may we not beleeue Iesus Christ to be in the first manner carnally: but in the second, spiritually.

This second manner of eating, can no way be done without faith; Because (as wee haue said) it is not carnall, but spirituall: And it is to be noted, that this spirituall eating, is done in two manners. The first, by the preaching of the Gospell: As Saint Paule saith: Faithfull (saith hee) is God, By whom yee are called, to the Communion of his sonne Iesus Christ. By the preaching of the Gospell, are wee made flesh, of the fleshly of Christ, and bones of bones: By the preaching of the Gospell, hee is to vs the bread of life, which came downe from heauen to feede our soules: By the preaching of the Gospell are we made one thing with him. Euen as he is one with the father. The spirituall eating in two sorts.

The second manner of spirituall eating, is done by the sacraments; and in the holy supper chiefly. 1. Cor. 1. 9. These two kindes of spirituall eating the body of Christ, Ephes. 5. 30. and of drinkeing his blood: Iohn 6. 36. by the preaching of the Gospell, and by the sacraments, doe the ancient Doctours confesse. Iohn 17. 21. Origin. Origen. Hom. 16. vppon [Page 316] Nombers saith: wee are said to drinke the blood of Christ, not with the rite of the sacraments onely: but also when wee receaue his wordes. The same vppon Ecclesiastes chap 3. Ierome. saith Saint Ierome. The faithfull in the holy supper, receauing with the mouth of the outwarde bodie and carnally the bread and wine (which be the most holy sacramentes of the body and blood of Christ) receaueth with the mouth of the soule (which is faith) inwarde and spiritually the true body and blood of Christ, without that carnall body of Christ discendeth here belowe, or ceasseth to sit at the right hand of his father: As wee will afterwardes more largely declare. So that wee confesse the faithfull, truly and really to receiue in the holie supper, the bodie and blood of Christ: As Christ himselfe witnesseth: This is my bodie this is my blood, yet not carnally, but spiritually, doe wee vnderstand these wordes: as Christ himselfe doth declare them. For hee (as before we haue said) speaking of the eating of his flesh, and drinking of his blood, which is done in the supper, saith: that this ought to be spiritually vnderstood and not carnally (As did the Capernaits and some of the disciples also vnderstand it) My wordes (saith hee) are Spirit and Life. And therefore, that which hee saith of the eating of the bodie, and drinkeing of the blood, ought spiritually to bee vnderstood. For the Spirit it is that quickeneth, and the flesh profitteth nothing. Vnderstanding then (As wee haue sayd) Christ to bee thus present in the Sacrament, it shall not bee needefull to adnihilate the substaunce of the bread, nor of the wine, nor to transubstantiate it, into the substaunce of the bodie and blood of Christ. Wee confesse then, that in this most holie sacrament, besides the hauing of the true bodie and blood of Christ, in sort as before wee haue sayd, and the Lord himselfe declareth: Wee confesse, I say, there is also true bread and wine in their proper substaunce as beeing the bread and wine (say I) haue lost nothing as touching their substaunce: but as touching their qualities, they haue much gayned: For by the vertues, and efficacie of Christes institution, and of his wordes, they ceasse to bee common bread and wine, [Page 317] and bee dedicated to signifie, figure, represent and giue the true body and blood of Christ: and doe so signifie, figure represent, seale and giue the same; that whosoeuer taketh this bread, and eateth it, taketh this wine and drinketh it worthily, according to the institution of Christ, who saith: Take and eate: Take and drinke yee all of this: taketh and receaueth truely and really, the bodie and blood of Christ. According to that which the Lord there saith: This is my bodie: This is my blood: Yet not carnally, but spiritually by faith. And if the bread and wine should not abide in their substaunce and being, this sacrament should not bee a sacrament: for euery sacrament (As our aduersaries themselues cannot deny in two thinges consisteth: The sacrament Consisteth in 2. thinges the one earthly & the other heauenly. In a visible and earthly thing, which they call Materia, and an inuisible and celestiall thing which they call Forma. That the inuisible and celestiall, is the bodie and blood of Christ, doe wee all agree. As touching the visible and earthly, betweene them and vs, is there very great difference. For wee say: That the substaunce of the bread and wine, togither with their accidents remayneth: They say, that of the bread and wine, no substaunce remaineth. But onely the accidents of the bread and of the wine, the whitenesse, the roundnesse, the smell, the sauour, and the coullor. As though the accidents of the bread doe nourish: As though the accidents of the wine doe make cherefull, and comforte, They bee not accidents of bread, that doe nourish, but the substaunce of the bread. They bee not the accidents of the wine, which glad the hart: but the substaunce of the wine: The bread and wine conuerting themselues into the substaunce of man which eateth and drinketh the same. To receaue spiritually in the supper, the true body and blood of Christ, needful it is to receiue carnally & materially true bread, & true wine: For otherwise should therbe no Analogie or agreement, betweene the figure, which is bread, & the wine, & the thing figured, which is the body and blood of Christ.

This that we say, teach the ancient Doctours, that in two thinges consisteth this sacrament: in earthly, and heauenly. So saith Ireneus, speaking against the Valentinians. Also Gelasius a Bishoppe of Rome, who disputed of the coniunction of the bread, with the body of Christ, both natures of the bread [Page 318] & of Christ remayning in their being: And by this communication he proueth in Christ, the vnion of the humane nature, & diuine; both the one, and the other remayning in their whole being and substaunce. Were there not in the sacrament true bread, and true wine, the argument of Gelasius should bee nothing worth: But his argument is good, and proueth that (which he pretendeth: Therfore is there true bread & true wine, in the sacrament of the supper. As there is also true water in the sacrament of baptisme. This selfesame argumēt vseth Theodorit, As a little after we will declare. Origin snpper. Matth. cap. 15. Origin saith these words. So that that which is materiall in the bread of the Lord, goeth into the belly & is cast out into the draught, But which that is by praier, & the word of the Lord, according to the proportion of faith, profitteth the soule. They will not say vnto me, that Origin had some errors & that one of thē is this: for had this bin an error the ancient Doctors. As S. Ierom & Epiphanius which collected his errors, would haue noted this for an error, had they taken it, for an error. But none of them say, that Origin thought amisse of the Eucharist. Therfore that which Origin saith is no error, neither among the anciēt Doctors was it holden for an error. But leaue we the pudles, & let vs drinke of the cleare water of the fountaine. Leaue we apart the fathers, and let vs see, what the holy scriptur saith. Many times doth S. Paul call it bread; yea, after it be consecrated after it be dedicated, & made the sacrament of the body of the Lord. 1 First, 1. Cor 10. 16. 23. the bread (saith he) which we break is it not the communion of the body of Christ? 2. For one bread (is that) we many are one body. 1. Cor. 10. 17. 3. For we be al partakers of one bread. 4 4. So that whosoeuer shall eat of this bread, &c. 5. Let euery man therefore proue himselfe & 50. 1. Cor 11. 27. Let him eate of that bread, 5 &c. 1. Cor. 11. 28. The Apostle in all these places calleth the bread bread: Math. 26. 29. Not because it was so: But because it is so concerning the wine the Lord himselfe, Mar. 14. &c. aftrr he had made the sacrament of his blood calleth it. Luke 22. 18. 1. Cor. 10. 16. 1. Cor. 11. 27. 1. Cor. 11. 28. The fruit of the vine. And I say vnto you (saith he) That henceforth will I not drinke more of this fruit of the vine, &c. what thing is the fruit of the vine or of the grape but wine? S. Paule saith. The cupp of Blessing, which wee blesse, is it not the communion of the bloud of Christ? Also. Or shall drinke of this cupp of the Lord vnworthily. Also: And [Page 319] drinketh of that cup. In these there places, S. Paul by the cup doth vnderstand, that which in the cuppe is conteyned: which is that, which his maister calleth the fruit of the vine, or wine. Here yee see that the Lord his Apostle, and the auncient Doctours, call that bread, & wine which in the sacrament is visible & earthly and by the same reason admit no transubstantiation: As there is none in deede. This simple and sound Doctrine, taketh away many absurditie, & inconueniences, which followe transubstantiatiō: it taketh away many scruples & afflictions of conscience. It is no sacrament, but when it is taken and eaten. And so if the sacrament (I speak as they speak, for it is not a sacrament, but when it is taken, & eaten. Take saith Christ, and eate, and afterwards saith This is my body: Then in the sacrament is not Christes body (except it be taken and eaten) be mouldy, corrupt, eaten with wormes or mice when it falleth on the ground or powered out &c. For to all these things the bread and wine and not the body of Christ are subiect the bread (say we) is mouldy is corrupt &c. The wine is spilled. The which bread and wine, had not rat [...], but men eaten and dronken had bin the sacrament of the body & blood of Christ Would our aduersaries vnderstand this they should not neede the booke, which they cal De coutelas de la Missa which intreateth what ought in such former like cases to be done. This, booke is a continuall affliction, torment, and slaughter house of the consciences which haue zeale: Rom. 10. 2. but as saith S. Paul, not according to knowledge. The reason is, because this conscience are not founded vpon the firme foundatiō vpon the word of God, but vpon the sand, the traditions of men.

Such as will not vnderstand the words of the Lord, This is my body &c. Spiritually but carnally: doe fall into great heresie & horrible Idolatrie. The Christian religion (as witnesseth Athasius in his Symbol) beleeueth that in Iesus Christ, Athanasius. are 2 natures diuine and humane. It beleeueth, that these two natures are so vnited and conioyned in Christ, that they are not confounded nor mingled one with another. The diuine hath his properties, and the humane his. As the reasonable soule and fleshly bee one man, So the diuinitie and humanitie bee one Christ. It is the propertie of the diuinitie onely and of no other thing besides, to bee in euery place: for it is vnmeasurable & infinit [Page 320] and no other thing there is that is vnmeasurable and infinite: It is the propertie of the humanity to be in some one place and not in euery place. So witnesseth the Angell speaking of the humanitie of Christ, Mark. 16. 6. He is risen (sayth he) he is not here. Beholde here the place where they put him. And S. Peter, Whom (sayth he) the Heauens must contayne vntill the time of the restauration of all things: Act. 3. 21. And so do wee hold it for an article of faith: that he ascended into Heauen and is set at the right hand of God the father, from thence shall he come to iudge the quicke and the dead. Iesus Christ himselfe sayth: The poore shall you haue alwayes with you: but me shall you not haue alwayes. All these places doe proue Iesus Christ according to his humanity and in as much as he is man not to bee here below, but in heauen. This Article of faith do our aduersaries impugne when they beleeue the body of Christ to be in euery Masse. And so many as dayly through all the world are celebrated, The hetesie of the papists. and in all their Sagrarios or pixes, where they keepe it inclosed really, corporally, carnally, so great and so big, as it was vpon the crosse. If this be not heresie, what shall bee heresie? Good Transubstantiators are our aduersaries, when they haue transubstātiated the bread and the wine into the body and bloud of Christ: so that now is it no bread, now it is no wine: but (as they say) the body and bloud of Christ. So now they transubstatiate the humanitie of Christ, his flesh and his bloud into the diuinitie: seeing they attribute vbiquitie to the bodie and bloud of Christ, the which is only proper to the diuinitie. Iesus Christ is true God and true man. But his Godhead is not his manhood: and his manhood is not his Godhead. The one is the Creator, whose beginning is from euerlasting: The hetesie of the papists. the other is a creature, whose being had beginning. Notwithstanding all this which our aduersaries (of the learned I speake) may heare and reade, they continue obstinate and hardened, and God hath left them to a reprobate mind, that they may beleeue the bread to be no bread, but the bodie of Christ: the wine to be no wine but the bloud of Christ. And so they worship that which a parish Clearke maketh betweene two yrons, and the Priest giueth it a forme, making it his God: In the pixe do they keepe it: to the sicke they carie it: Vpon some feastes of the yeare, and chiefly the day [Page 321] which they call Corpus Christi, with great pompe, triumph, and maiestie take they it forth to walke, and wo to that person that will not kneele before it. I would aske them who commanded them to doe this? If they know that Iesus Christ hath so done, orcommaunded his Apostles so to doe? Neither example nor commandement▪ will they giue. Christ neither did nor commanded any such thing, nor his Apostles, nor the Catholike Church did so by the space of one thousand yeares after the death of Christ. A new inuention it is humane & diuelish, founded vpon the wicked foundation of transubstatiation.

Some things there be in the Masse, which manifestly declare that there is no transubstantiation: as when they say in the Cannon: Offerimus praeclarae maiestati tuae de tuis donis ac datis, &c. that is to say, We offer to thy excellent Maiestie of thy gifts, and of that which thou hast giuen, These crosses with the papists haue their mysterie. &c. a pure Ho✚st, an holy Ho✚st, an Ho✚st without spot, holy✚bread of life eternall, and a cup ✚ of euerlasting saluation. One of the two, either by these gifts which they offer to God doe they vnderstand the bread and the wine, without any transubstantiation: or els so transubstantiated into the body and bloud of Christ that now there remaynneth neither bread nor wine. It apeareth by the prayer that there which there they make, that by the gifts they ought to vnderstand the bread and wine without any transubstantiation: which gifts the Priest prayeth God to accept, as he accepted the gifts which Abel, Abraham and Melchisedech offered: & so say they: super quae propitio ac sereno vultu respicere digneris, &c. that is to say. Vpon which (gifts) vouchsafe to behold with thy merciful & bright countenance, and to accept (thē) as thou pleasedst to accept the gifts of thy iust seruant Abel, & the sacrifice of our Patriarch Abraham, & that holy sacrifice & spotlesse [...]ost which that thy high Priest Melchisedech offered to thee. Beseeching humbly, we pray thee to command these (gifts) to be caried by the hands of thine holy Angel to the high Alter, before the presence of thy diuine Maiesty, &c. And if by gifts the bread & wine vntransubstatiated be vnderstood, what necessitie haue we of such a sacrifice to obtaine pardon of our sins, holding that most perfect & sufficiēt sacrifice, which one only time (& ought not to bee reiterated) our redeemer Christ Iesus offered vpon [Page 322] the crosse, wherewith he sanctifieth vs for euer? But they will say vnto me, that they vnderstand by giftes, not the bread and wine vntransubstantiated, but transubstantiated into the body and bloud of Christ. If so they vnderstand it, worse is it then it was: for then the prayer which the Priest maketh is a most blasphemous blasphemie against Iesus Christ, Blasphemi of the Priest. the only begotten sonne of God, true God and man. What pride, what haughtinesse and presumption is it, that a miserable sinner, conceiued and borue in sinne and corruption, and that doth nothing in all his life time but adde sinnes vnto sinnes, dare to present himself before the maiestie of God the Father, and pray him to receiue and accept his Sonne Iesus Christ? And how saith he that he should accept him? Euen as he accepted the giftes of Abel, Abraham, and Melchisedech? Is Christ no other thing then Abel, Abraham, and Melchisedech? Is the sacrifice of Christ, his precious bodie and bloud which he offered, no other thing then the sacrifice of Abel, Abraham, and Melcbisedech, and then the sacrifice of all how many soeuer iust persons that haue bene and shall be? Let them then be ashamed so to speake of Iesus Christ, and of his sacrifice. On the one side they confesse Iesus Christ to be equall with the Father (as he is) in essence and power: and on the other side, and stinking Priest put they for intercessor and mediator, that the Father should accept and receiue him with a mercifull and chearefull countenance. O miserable sinner, pray thou vnto God, that he pardon thy sinnes, thy superstitions and idolatries: and pray not, nor intreat thou for Christ, who is the Lambe without spot, which taketh away the sinnes of the world: he is he that committed no sinne neither was anie guile found in his mouth. He needeth not thee that thou shouldest pray to the Father for him: but thou hast need, that he pray for thee. The father himselfe speaking of his sonne, faith: This is my beloued sonne, in whom I am well pleased: heare him. Ye see here a terrible blasphemy vttred by the priest in saying of the Masse. Of that which is sayd doe wee conclude: that all those which heare Masse, seeing they beleeue this transubstantiation bee Idolaters: and that the priest which faith it, (hold he intention of consecration or not) is a double Idolater. For he not only committeth idolatrie: but causeth also all that [Page 323] heare his Masse to commit Idolatry. Infinite thankes I giue to my God, that although he permitted, that I with the rest committed Idolatrie for a time in hearing the Masse, yet hee neuer suffered me to commit idolatrie by saying it to others.

The third reason wherewith they confirme their new article of Transubstantiation, The third confirmation. is the authoritie of Doctors which they alleage, Ireneus. and determinations of Councels. They cite Ireneus, who in his fifth booke saith: When the cup mingled, and the bread broken, receiue the word of God: the Eucharist of the body and bloud of Christ is made. Tertullian Tertullian, lib. 4. faith: Christ made the bread, which he tooke, his bodie, and distributo his disciples. Origen. Origen vpon Matth. chap. 25. saith: This bread which God the Word doth witnesse to be his bodie, &c. Saint Cyprian, Ciprian. Sermone de coena Domini, saith: This common bread changed into flesh and bloud procureth life. Also in the same sermon he saith: This bread which the Lord gaue to his disciples, not in forme or appearance, Ambrose. but chaunged in nature, is made flesh of the omnipotent Word. Saint Ambrose, lib. 4. de Sacramentis, saith: Before the words of the sacrament it is bread, when consecration is applied to it, of bread it is made the flesh of Christ. Chrystome. Saint Chrysostome, hom. de Eucharistia, tom. 6. sayth: This Sacrament is like waxe applyed to the fire, in which no substance remayneth, but becommeth like to the fire: So (saith Chrysostome) the bread and wine is consumed of the substance of the bodie of Christ. Also in the 61. Homily hee saith, That Christ not onely gaue himselfe, that we should see him, but that wee should also touch and handle him: and in whose flesh also we should fasten our teeth. Also Hom. 38. vppon Matthew, he saith: Manie say, that they will and desire to see the forme and figure of Christ, and also his rayment and shooes: but he giueth himselfe to thee, that thou maist not only see him, Augustine. but also touch him. Saint Augustine, Prolog. in Psal. 23. saith: Christ did beare himselfe with his handes, when in the Supper hee instituted the Sacrament. And vpon the 98. Psalme, declaring those words, Fall downe before his footestoole: he affirmeth that the flesh of Christ ought to be in the Sacrament adored: which should not fitly be, if the bread remayned. Hillarie in his eight booke of the Trinitie saith: Hillary. Christ is [Page 324] in vs by the truth of nature, and not by conformity of will onely, and saith: that in the meat of the Lord we truly receiue the word flesh. Leo. Leo Bishop of Rome in the tenth epistle which he wrote to the Clergie and people of Constanstinople, saith: Walke we on, receiuing the vertue of the heauely meat in his flesh, which is made our flesh. Damascen whom they cite, libr. 4. Damascen. cap. 14. Orthodoxae fidei, is clearely for them. They alleage Theophilact, Theophilact. who manifestly maketh mention of Transubstantiation. Other new Authours, Auselme. as Anselme, Hugo, and Richardus de sancto Victore they alleage, Hugo. which vndoubtedly affirme Transubstantiatiation. Councels also do they cite: Ricardus de sancto Victore. as that of Ephesus, which was holden against Nestorius, The Councell of Ephesus. in which was president Cirillus, where these wordes are vsed: Wee being made partakers of the holy bodie and of the precious bloud of Christ, receiue not common flesh; and not as of a man sanctified, but truly sanctifying, and made proper of the word it selfe. They cite the Councell of Verceill, The Conncell of Veceill. in the time of Leo the ninth, in which Berengarius was condemned. The Couucell of Lateran. They cite the Councell of Laterane, in the time of Nicholas the second, which caused Berengarius to recant: of whose recantation mention is made in the decrees de consecrat. Another councell of Lateran. dist. 2. & in the fourth sentence. They alleage also another Councell of Lateran in the time of Innocent 3. whereof mention is made in the Decretals de summa Trinitate. cap. Firmiter: & de celebratione Missarum. cap. Cum Martha. The Councell of Constance. They alleage also the Councell of Constance, wherein was Iohn Wickliffe, that denied Transubstantiation condemned, and Iohn Hus and Ierome of Prage were burned for the same. Trident Councell. They cite the last Trident Councell. They alleage the common consent (as they say) of all the whole Catholique Church: Transubstantiation cannot be proued either by Seripture or reason. Common consent of the with which consent Scotus so greatly was moued in foure that seeing hee could firmely shew Transubstantiation neither by the holy Scriptures, nor by reason, yet he approued it (he sayd) for not being contrary to the common consent of the Church. Our aduersaries then seeing (as they suppose) so many Fathers, so manie Councels on their side, they thinke all cocke sure, and crie out, Victorie, Victorie, against these heretikes, dogges. Now is there no bread, now is there no wine in the Sacrament. They be conuerted and transubstantiated [Page 325] into the bodie and bloud of Christ. And whosoeuer beleeueth not this, they call him an heretike, excommunicate, accursed and condemned. But turne they ouer the leafe, and behold and well consider that which followeth. Were our strife and contention about Transubstantiation to be decided, Fathers against Transubstantiation. concluded and proued by men, we want not other, as manie, or rather more Fathers, as ancient, learned and godly as those, whom our aduersaries (as they thinke) haue armed against vs, to arme in our defence against them. And many of those also wil we alleage, which they haue alleaged against vs. This done, to all that will we answere which they haue alleaged against vs. The first Father which they alleage is Ireneus: The same also do we alleage: and for his antiquitie and authoritie, in the vauntgard will we place him, Thus sayth Ireneus, speaking against the Valentinian heretikes: Ireneus. The earthly bread, the calling of the word of God receiued, is now no more common bread, but is made the Eucharist. The which consisteth in two thinges (to wit) in earthly and heauenly. As touching the first, Ireneus denyeth not the Eucharist to be bread, but that which hee saith, is, that it is now not common bread: And then saith hee, This Eucharist consisteth in two things, the one whereof is earthly, and is the bread; and the other heauenly, and is the bodie of Christ. For how necessarie it is that the bodie of Christ bee truly in the Sacrament, so necessarie is it also, that the bread bee truely in the Sacrament: For otherwise the bread, which is the figure, should haue no annalogie nor likenesse with the thing figured, which is the body of Christ.

Tertullian in his first booke against Marcion, Tertullian. saith: God hath not cast away the bread, his creature: sith that with it he hath represented his body. Also in his fourth booke against the same Marcion he saith, The bread which hee had taken and distributed to his disciples, hee made it his body, saying: This is my body, that is to say, as himselfe declareth, the figure of my body.

Origen vppon the 26. Origen. chap. of Matthew sayth, This bread which God the Word doth witnesse to bee his body, is the [Page 326] nourishing word of soules. Also Homil. 7. vppon Leuiticus, He saith: For not onely in the old Testament, but also in the Gospell, is the letter which killeth. For if thou follow the letter, that which is sayd, Except ye eate the flesh, &c. Also hom. 9. vpon the same Leuiticus, he saith: Cleaue not to the bloud of the flesh, but apprehend rather the bloud of the Word: and heare what he saith vnto thee: For this is my bloud which is shed for you. Also vpon the fifteenth chapter of Matthew hee saith: The sanctified bread, as touching the matter goeth into the belly, and is cast out below. In the same place also hee saith: Not the matter of the bread, but the word spoken ouer it, is that which profiteth him which worthily eateth it. In the eight booke also against Celsus, hee sayth: After thankes giuen for the benefites which wee haue receiued eate wee of the consecrate bread. Ciprian. Cyprian, lib. 1. Epist. 6. ad Magnum sayth: The Lord calleth the bread made of the gathering togither of manie graines, his body; and the wine pressed out of many clusters and graines of grapes, calleth hee his bloud. Also, interpreting the Lords prayer, he calleth the bread the body of the Lord. Also, in the sermon of the Supper of the Lord, he sayth: wee whet not the tooth to bite, but with sincere and true faith onely doe wee breake the bread, and eate it. Also, in the sermon de Chrismate, hee openly saith: The sacramentes haue their names of those things which they signifie. Saint Augustine vseth these selfe same two maner of speeches that Saint Cyprian vseth. Whereby it appeareth, that hee tooke them from him. The second hee vseth in the Epistle to Boniface, and first, when he saith: Why preparest thou the tooth and the belly: Beleeue, and thou hast eaten, Tract. 25. vpon Saint Iohn. And turning to Saint Cyprian, in his second booke and third epistle ad Cecilium, he saith: In the wine is shewed the bloud of the Lord. Ciprian. Also against the Aquarians, he sayth: That the bloud of the Lord could not appeare to bee in the cuppe, if the wine ceased to be therein. And after our Transubstantiators, no wine is there in the cup, therefore it followeth, there is no bloud. For this is the argument of S. Cyprian. In the sermon also of the supper of the Lord, he saith: [Page 327] The symbols o be changed into the bodie of Christ, but so that they take a certiane likenesse of Christ himselfe in whom the humane nature was seene and the diuine remained hidden by which likenes it appeareth that he wold say: that as in Christ remain two natures, diuine and humane: So in the same maner are the two natures preserued in the Sacrament. That of the bread which is seene and that of the body of Christ, which is not seene. In the second booke and third epistle he also sayeth: So that the body of Christ cannot be floure onely: Nor water only, But both doe meete and couple together, and with the meeting togither and vnion of one bread, become firme, with which and the same sacrament, our People is shewed to be coupled. Athanasius. Athanasius expounding these words: If any man shall speake a word against the Sonne of man, it shall be forgiuen him, but he which speaketh against the holy spirit, &c. saith: And how great is the body that all the world is to eate of? And concludeth, that this is spiritually to be vnderstood; and hereby that in this place the Lord speaketh of his ascention against the Capernaits.

Basil in his Liturgie, Basil. calleth the bread of the sacrament Antitypon of the body of Christ (to wit) an example or patterne of the like forme. And after the consecration he calleth it so also. Dionysius, Dionysius de Ecclesiastica Hierarchia, cap. 3. saith: The Bishop vncouereth the couered and vndiuided bread, and parting it in peeces &c. Ambrose. Saint Ambrose vpon the first epistle to the Corinthians, saith: When it is said, that this is done in memorie of Christ, and of his death: we by eating and drinking, do signifie the flesh and bloud of Christ, which haue bene offered. In the same place also he saith: We receiue the mysticall cup, in type (or figure) of the bloud of Christ. Also in the fourth booke De Sacramentis, and fourth chap. where he setteth downe the change of the symbols, he handleth also our change into Christ: but for all this, those that receiue the Sacrament are not transubstantiated into Christ. Also in the same chapter he saith: So that we affirme. How can that which is bread, be the body of Christ by consecration? And then: If the word of the Lord haue so much power, that the things which were not, begin to be: how much more powerfull shall it be, to cause that these [Page 328] things remaine which haue their being, and be changed into another thing? Ierome. Saint Ierome vpon Saint Matthew saith clearely: that in the bread and the wine is represented the body and bloud of Christ. Chrysostome vppon the second to the Corinthians sayth: Crisostome. Not onely that which is set before vs vppon the table, but the poore also is the body of Christ; to whom wee are bound to doe good: for he that sayd this is my body, with his mouth sayd also, that he it was which receiued the benefite, and that hee in the poore, was in necessitie. Also in the eleuenth Homily vppon Matth. In opere imperfecto he saith: In the holy vessels is neither the bodie of Christ, nor his bloud, but the mystery of the bodie and bloud of Christ. Also vpon the twelfth chapter of the second epistle to the Corinthians, Hom. 27. he saih: So that Christ in the bread and wine sayd, Doe this in remembrance of me. In declaring also these wordes vppon the twentie third Psalme, Thou hast prepared a table before me, saith; So that the bread and the wine in the Sacrament is shewed vnto vs in the similitude of the bodie and bloud of Christ, &c. Also, writing to Cesarius against Apollinarius, and others, which confounded the diuinitie and humanitie of Christ (this Epistle is found in the Librarie of Florence) he saith: For euen so the bread before it bee sanctified wee call bread: but the diuine grace signifying this: the bread by meanes of the Priest is freed from the name of bread, and is found worthy to be called the bodie of the Lord, albeit the nature of bread remaine stil in it. In verie manie places is Saint Augustine wholly for vs, Augustine. and roundly confirmeth our doctrine. Vppon the fourescore and second Psalme hee saith: Thou art not to eate that which thou seest: nor art thou to drinke this bloud, which they haue to poure out. That which I say is a mysterie, which will quicken, being spiritually vnderstood. Also in the Treatise De Fide, ad Petrum, chap. 19. hee calleth it the Sacrament of bread and wine. Also, against Faustus, the twentith booke and twentie first chapter he sayth: In the old Testament, vnder the similitude of the sacrifices, (to wit, of the beastes sacrificed) the flesh and bloud of Christ was promised vnto vs: vpon the crosse was it really giuen, but in the Sacrament for a memoriall it is celebrated. Let vs [Page 329] well consider these three times noted by Saint Augustine and the great difference there is. After one sort gaue Christ himselfe in the olde Testament: after another vpon the crosse: and after another in the Sacrament of the Supper. Also, De Ciuitate Dei, the 21. booke, and the twentie fift chapter, he clearelie affirmeth that the wicked eate not the matter of the Sacrament, to wit, the bodie of Christ. And so (saith he) It is not to be thought, that hee which is not in the bodie of Christ, and in whom Christ is not, nor he in Christ, eateth the body of Christ. The wicked eat not the body of Christ. Also in the twentith Treatise vppon Saint Iohn hee saith the same. Against Adimantus also a Manachie, chap. 12. he saith: The Lord doubted not to say, This is my body, when he gaue notwithstanding the signe of his body. In this sheweth Saint Augustine, the words of Christ, This is my body: ought not to bee fully vnderstood according as they sound, but by trope or figure; and so saith hee, that this manner of speech is like to that alleaged out of the twelfth chapter of Deuteronomie, verse 23. The bloud is the life. Also, De doctrina Christiana, lib. 3. cap. 16. Hee sheweth that which Christ in the sixt chapter of Iohn vseth, Except ye eat the flesh of the Sonne of man, &c. to bee a figuratiue maner of speech: the reason which hee giueth is, because it seemeth to commaund a great wickednesse. For to eate the flesh of a man, is a greater crueltie then to kill him; and to drinke his bloud then to shed it. And therefore saith Saint Augustine, that it is a figure which commaundeth vs, sweetely and profitably to remember that the flesh of Christ was crucified and wounded for vs. Also in the Epistle to Boniface sayth: The Sacramentes take their names of those thinges whereof they are Sacraments. These wordes (as wee haue noted) tooke Saint Augustine from Saint Cyprian: and excellently nameth the Sacrament of the bodie of Christ, in a certaine manner to bee the bodie of Christ: and then sayth: The Sacrament of the bloud of Christ, is the bloud of Christ.

Vpon the eight Psalme he also saith: Christ receiued Iudas vnto his banquet, when hee commended the figure of his bodie. Let that which wee haue already sayd of this [Page 330] glorious Doctor suffice. Leo. 1. Leo the first in an Epistle to the Clergy and people of Constantinople, affirmeth this distribution to be mysticall, to be spirituall meate, and that therein wee receiue a celestiall power to passe (or bee conuerted) into the flesh of Christ: Ciril. who for vs tooke vpon him our flesh. Ciril. lib. 4. cap. 14. vpon Saint Iohn, saith: So to the faithfull disciples gaue he peeces of bread, saying: Take, &c. Also in an Epistle to Calosyrius, he sayth: It was meete, that by meanes of his holy flesh and precious bloud, he shoud in a certaine maner vnite or couple himselfe with our bodies, which by the liuely blessing in the bread and wine, we receiue. Hesychius, lib. 20. vpon Leuit, cap. 8. Hesychius. saith: By this he commandeth to eat the flesh with the bread, that we might vnderstand, hee called it a mysterie, which is bread and flesh ioyntly togither. Gelasius. Gelasius doth witnesse against Eutiches, that in the Eucharist, the substance and nature of the bread and wine in no wise ceaseth to hold their being: And that moreouer which before we haue said, Gregorie the first in his Register saith: Gregorie 1. When we receiue as wel the bread without leauen, as the leauened, wee are made the body of the Lord our Sauiour. Bertram. Bertram in the booke which hee made of the bodie and bloud of the Lord, speaking of the nature of the Symbols, sayth: that according to the substance of creatures, the symbols (which be the bread and wine) bee the same after consecration, that before they were. But why alleage I one place of Bertrams booke, sith the whole booke doth purposely handle this argument, and concludeth the same that we now affirme, with the holy Scripture, and many sayings of the Fathers, Ambrose, Ierome, Augustine, Fulgentius &c. confirmeth Bertram his doctrine: and confirming his doctrine, which is the same with ours, it weakeneth and ouerthroweth that of our aduersaries: which sayth the bread and wine in the sacrament to bee the very same body and bloud of Christ, in flesh, bones, and sinewes, which was borne, dyed, and rose againe, &c. But the bodie of Christ (saith Bertram) is in two maners: Two maners of the body of Christ. one in flesh and in bones &c. which was borne, and dyed, &c. and the other spirituall; which is that which is giuen in the sacrament: and also he saith, that the spirituall body of Christ, and his spirituall bloud, vnder the couerture of the corporall bread, and of [Page 331] the corporal wine remaine. At the request of Charles the Great wrote Bertram this booke: as he himself in the end of his book speaking of Charles the great, to whom he dedicated the same, saith: The occasion he had, so to didicate it, was, for that, As Bertram saith in the beginning of the booke Charles the Great had demanded of him whether the body and blood of Christ, which in the Church is receiued with the mouth of the faithful, be in mistery or really in truth receiued. So that it is now aboue. 760. yeeres past sithens this booke was written. Iohannes Trithemius giueth this Testimony of Bertram. Bertram was (saith Trithemius, much conuersant in the holy scripture, & very learned in humane science; eloquent he was, and no lesse excellent in life, Bernard. then in Doctrine. S. Bernard is the sermon of the supper of the Lord, by the similitude, which he putteth of a ring, sheweth that he is wholy for vs. Now to close vp this band of the fathers, which against transubstantiation, of diuerse times, & diuerse regions, we haue alleaged: we will set downe one most learned & godly: Theodoret. This is Theodoret bishop of Cyr, that wrote the ecclesiastical historie. He flourished about the yeare of our Lord 451. For he was present in that famous Councell of Chalecdon in the company of 630. bishops, which condemned Di [...]scorus. These bishops with great curtesie & honorable titles, 363 Bishops in the Councell of Chalcedon. did honor Theodoret, being present in the Councel; calling him catholique, & true pastor & Doctor of the Church. The same witnesseth Leo 1. Bishop of Rome, in an epistle which he wrote to the foresaid Theodoret. And it is to be beleeued, that had not Theodoret rightly thought of so high a mystery, As is the sacrament of the body & bloud of Christ, that a Councel and one of the most famous that hath bin, wherin were 630. bishops, wold not haue called Theodoret catholike, & true pastor of the church &c. In the 2. Councel of Ephesus, was this Theodoret vniustly depriued from his bishopirck: because he would not take parte with the heretike Eutiches. But in the Councell of Chalcedon with great honor & praise was his bishopricke restored. If that which Theodoret then thought & taught touching the Doctrine of the sacrament were catholike; the same also shall it now be: for the same which then was truth, is now truth. Very truely spake this Theodoret, against transubstantiation in a booke [Page 332] God would should be printed in Rome, for the greater confusion of the Romists: which cannot deny, that Theodoret is wholly for vs. But they excuse him, with saying, that this question of transubstantiation, the Church had not yet determined. Thus may the Pope (for he is all in all) cause that the Doctrine, which in old time was catholike & true, be now hereticall, & wicked, and that which then was hereticall and wicked, be now catholike and good. But if an Angel from heauen (saith S. Paul shall preach another Gospel, other Doctrine, then that which he had taught, such a one should be cursed. Theodoret in his Dialogues bringeth in 2 persons, Dialogue. which dispute of good things: of thinges touching Christian religion: The one called Orthodoxo, and the other Eranistes. Then saith Orthodoxo, dost thou know that God hath called the bread his proper bodie? Eran. I knowe it. Ortho. knowest thou also that in an other place, his flesh, he calleth wheate Eran. This doe I also knowe, &c. And a little lower, Ortho. In the same distribution of the misteries, The bread he calleth, bodie & the cuppe mingled blood: Erannist. So doth he suerly call them. Ortho. But also hath power to be called a bodie, according to it nature, his bodie surely, and his blood. Erannist. It is clere. Ortho. But the same our sauiour chaungeth the names, and giueth vnto his bodie, the name of symboll and contrariwise, to the Simboll giueth hee the name of bodie. After the same manner also, when he had said of himselfe that he was a vine, the same blood called he a Symboll, Eranist. This hast thou well spoken, But I would learne also the cause why the names are chaunged. Ortho. This is the marke whereat those ayme which professe religion: For I would not that they which be partakers of the diuine misteries, should settle their minds vpon the nature of those things which are seene: but that by the change of the names, they may beleeue that transmutation which is wrought by grace. For hee which called his natureall body, wheate, and bread, and called also himselfe a vine: Iohn 15. 1. he himself honoreth the visible signes with the name of his bodie & of his blood. Not changing verely the same nature, but adding grace to the nature. Eranist. Surely the mysticall thinges are mystically spoken, and the thinges not Notorious to all, are clearely manifest. Ortho. Seeing he saith that the robe and the vesture are called of the patriarke [Page 333] the bodie of the Lord; and that wee are entred into discourse of diuine misteries. Tell mee truely whose signes, and whose figure supposest thou: that most holy meate to be. Of the diuininitie it selfe of the Lord Christ, or of his body and blood. Eran. Of those things doubtlesse, whose names they haue receaued. Ortho. Of the body saie thou, and of the bloud. Eran. So I say. Ortho. Verie well hast thou spoken: For the Lord hauing taken the signe, said not this is my diuinitie: but this is my bodie. Also this is my bloud, and in another place, The bread which I will giue for the life of the world. Iohn 6. 51. Eran. All this is most true: for they be the wordes of God, &c. And in the 2. Dialogue, Ortho. Tell me then whose Symbols be these mysticall symbols, which be offered to God, of the ministers of holy thinges, Eran. Of the bodie and of the blood of the Lord. Ortho. Of the true, or not the true bodie, Eran. Of the true &c. Ortho. For those mystical symbols: no not after sanctificatiō, leaue not their proper being & nature: For they remaine in their former substaunce, figure & forme, & are seen, & handled. neither more nor lesse thē before But the things which are made are vnderstood belieued & adored as thiugs being which are beleeued. Cōpare thē the Image, with the Archtipe (to wit) the thing, whose Image it is, & thou shalt see the likenes. For the figure of necessity must agree with the truth. For that same body holdeth no doubt his first figure, forme & circumscriptiō, & to speake simply the same substaūce also of the body, &c. That which Theodoret cheifly pretendeth to proue in these dialogues is that, as there be a things really in the sacramēt, the figure & the thing figured, bread &. The bodie of Christ, & these 2 things be not confused, but each one holdeth his proper being. So neither more nor lesse, are there 2 natures really in Christ: diuine & humane, not confounded, nor the one conuerted into the other. Were there not 2 things really in the sacrament. The argumēt of Theodoret, should not proue his intent: but shold be rather for the heretikes, against whom he disputed: which said that the body of Christ, ascending into the heauens, is wholly conuerted into the diuine nature; As now, say, our aduersaries that the bread and wine are conuerted into the bodie and blood of Christ: So that there remaineth no more bread, nor no more wine. The selfe same argument of Theodoret: vseth Gelasius, bishop of Rome against Eutiche [...] [Page 334] as before we haue alleaged. Here sest thou the victorie which our aduersaries haue gotten by aleaging the fathers, to cōfirme their transubstantiation. If many they haue alleaged for their transubstantiation, many more haue we alleaged against transubstantiation, as ancient, as learned, & as godly, as those whom they haue cited: and the selfe same, also haue we alleaged oftentimes, that they haue alleaged. Our aduersaries with ful mouth still crie out, saying: Fathers, fathers, as though the fathers were for them, & not for vs: But by this disputation, which we haue in hand shalbe seene, whether the fathers be before vs, whether they approue and confirme our Doctrine, and condemne that of our aduersaries or no. But for as much (as say the Logitians) to giue an instance is not to assoyle the argumēt. It shalbe good to answere that which our aduersaries haue alleaged against our Doctrine. This will we doe, with all possible breuitie: because we purpose not here to make long discourse of this mater. To shew then, that, that of the fathers which they haue alleaged, maketh nothing against vs. Needful shall it be to consider, that the holy Scripture it selfe doth wontedly giue the names of Symbols, signes, or figures to the thinges which they betoken, figure and represent: and contrarywise, the names of the things signified and figured, they giue to the signes and figures, as the fathers doe obserue it. Thus is Christ the pascall lambe, & the pascal lambe is Christ, Christ is bread, & the bread is Christ, &c. For this cause the fathers, imitating the phrase of the scripture, speaking of the things signified, they call them by the names of those things which they signifie: & contrariwise, speaking of the figures, they giue vnto them the names of the things which they figure. Ciprian. Which thing S. Ciprian, by vs before alleaged, & S. Augustine in an epistle which he wrote to Boniface before by vs also alleaged, & Therdoret in the Dialog a little be fore cited do witnesse. Moreouer if we diligently consider, that which a litle before, or a litle after in other places they haue said we shall see, that they haue vnderstood, & witnessed, this meat to be spirituall, not carnall for the mouth, teeth, nor the belly. Wherefore (saith S. Augustine, as before of him we haue sayd) preparest thou the tooth, and the belly? Beleeue, and thou hast eaten. In which manner of speaking, S. Augustine doth imitate [Page 335] S. Cyprian (As before we haue said) It is also to be noted that the fathers speake one way of the bread, & of the wine before consecration, and after consecration otherwise. Before consecratiō say they, that the bread and wine are common and vulgar, as the rest. But of consecration they deny it to be common bread; they deny it to be common wine: there is a chaunging say they in them which thing is most true. For the bread & wine, by consecration cease to be common bread and wine, What Consecration is. and be dedicated to a sacred vse, and so the bread and the wine are made holie, or sanctified, ceasing to bee common and prophane: Such a chaunge as this, vnderstood the fathers to be made in the bread and wine: but not as touching the substaunce and being. But as touching the qualities. The which chaunge wee doe willingly allow, By such a chaunge we confesse; that the bread and wine are made Sacraments, which effectually by the vertue of the holie spirit, doe signifie: present, seale and giue vnto vs, as touching the soule, by the meane of faith. The body & blood of the Lord. Who so will marke this, shal vnderstand that when the fathers say: there is now no more bread, nor wine, in the Sacrament, this ought not to bee simply vnderstood: As touching the substaunce: but in a certaine manner, in respect of him which receaueth the sacrament, who ought not to settle his eyes vppon the bread, nor vppon the wine, which bee visible, earthly, and corruptible things: but ought to lift vp his hart soule, and spirit, to receiue that, which by the bread & the wine is signified vnto vs, To wit, Iesus Christ set at the right hand of the father.

Three causes can we shew: Three causes why the fathers haue giuen the name of things figured to the figures. why the fathers so loftily and so hiperbolically haue spoken of the signes, The first is (which before we haue touched) taking license of the scripture which doth also the same. The 2. the more to moue the harts of men, and to lift them vp to contemplate heauenly things & vnspeakable mercies, which in this most holy sacrament we receiue: Seeing that our soules are spiritually fed and nourished with the precious bodie and blood of Christ. The 3. to shew this representation, which we say to be made in the sacrament, not to be theatricall, not belonging to commedians: but that the Lord giueth really that, which for his part, he promiseth, his bodie [Page 336] and his blood, for the spirituall nourishment of our soules: And that we for our part, receiue it by faith. Christ being our foode: were by good reason to be conuerted into vs, as are other meates conuerted into the substaunce of him that eateth them: but in Christ is it not so. For we eating him, doe conuerte our selues into him, and are by a secret and vnspeakable vnion made one thing with him. Oh admirable misterie! Oh high Sacrament! Oh sweete and diuine banquet wherein; our bodie receauing carnally with the teeth bread and wine! our soule receaueth spiritually by faith, Iesus Christ with all his treasure and riches, which dying and rising againe he gained for vs. For here is hee wholly giuen vnto vs. that which is sayd (mee seemeth) sufficient to answere that which our aduersaries out of the fathers haue alleaged against vs. But setting a part this generall answeres. Ireneus. Let vs answere to each one in particular. As touching Ireneus which saith inuocation receaued the earthly bread is nowe no more common bread, haue we already answered to bee truth, when on our part we alleaged him. As touching Tertullian wee say what he himselfe declareth, saying: Tertullian. The Lord not onely made the bread which hee tooke his bodie, saying: This is my bodie, to wit the figure of my bodie. Concerning that which Origen saith: that the Lord affirmed the bread to bee this bodie, wee deny it not: but the controuersie is, how it so is, carnally or spiritually: and in the places, which of him, for vs we haue alleaged: is it declared, Origen. Cyprian. how Origen himselfe vnderstood it. As touching that which Saint Cyprian saith, the bread to bee chaunged into flesh and blood: The same also say we. But we meane not a naturall change, that one substaunce is conuerted into another. The chaunge which wee vnderstand, and which vnderstandeth Saint Cyprian is sacramentall and so hee there saith, we are vnited (or made one selfe same thing) with Christ, not so much by a naturall chaunge, as by a spirituall. For he hath made himselfe both bread & flesh, and bloud. He himselfe is meate substaunce, & life for his Church, which giuing her participation &c. he calleth his body. Of these words will we conclude, the sacramentall bread and wine to be the body and blood of Christ, neither more nor lesse then [Page 337] the Church is the body of Christ, not corporally but spiritually That which he saith, that the bread is changed, not in forme, but in nature, seemeth to make much against vs. But by that which Saint Cyprian himselfe wrote to Cecilius, that in the wine is shewed the bloud of God, it appeareth to be otherwise. Also speaking against the Aquarians, he saith: If the wine leaue his being in the cuppe, the bloud of the Lord cannot appeare to be in the cuppe. Also all that moreouer, which of him wee haue on our part alleaged. Besides this, Saint Cyprian being a Latine Authour, hee tooke, it may be, the Latine word Natura, not in signification of substance, but in signification of vertue, force, and proprietie, as the Latine Authours do many times take it: and in the same signification in our Spanish tongue is it taken. And so say wee the nature of this herbe, or stone, &c. is this, &c. The nature of the loade-stone is to draw the yron: As much as to say, as the vertue or propertie &c. Taking it then in this signification, it wil very well agree with that which Saint Cyprian saith. That which saith Saint Ambrose of bread is made the flesh of Christ, Ambrose. ought to bee sacramentally vnderstood, as before we haue sayd. And that this was his meaning, by that which he himselfe saith, in the places of him, for vs, before alleaged appeareth. What thought Chrysostome of the figure, Chrisostome. and the thing figured in this Sacrament, in alleaging him for vs, we haue already declared. Now it resteth to answer that, which he saith of the waxe, which applyed to the fire is consumed: and applying this similitude, he saith: So the bread and the wine are consumed, of the substance of Christ, To this obiection we answer, that the word (thought) vsed by Chrisostome, declareth vnto vs, that which he sayd, ought not to be vnderstood, but in respect of our faith and knowledge, wherewith communicating the bread and wine, wee receiue them, not as bread, nor as wine, but lifting vp the spirit on high, we receiue them as the bodie and bloud of Christ, or whose efficacie they are a figure. To the other two places of Chrysostome, that Christ giueth himselfe to vs that wee should see him touch him, and handle him, and in whose flesh also wee might fasten our teeth: What Chrisostome thought of the sacramentall bread and wine, whether it bee true bread and [Page 338] wine or no, we haue very clearely shewed by the same words of Chrisostome himselfe. And it is not to be beleeued that so graue an Authour would contradict himself. Let vs, now answer how this ought to be vnderstood which our aduersaries alleage of him against vs. I say then, that simply and properly speaking: Neither the body nor the blood of Christ in the sacrament are either seene, handled or touched: The bread and the wine are seene, handled and touched. The same Chrisostome in the same homily sayth: He maketh vs (to say the same also one Masse with him. And this not onely by faith, but he maketh vs really his body. The same saieth he in the 60. and 62. homily to the people of Antioch saying: We I say are not onely by faith and loue but also really indeed made and mingled with the body of Christ. And notwithstanding this vnion, there is none will say that wee are transubstantiated into the body of Christ. So say wee also that notwithstanding this sacramentall vnion which remaineth betweene the bread and wine and the body and blood of Christ, the bread is not transubstantiated into the body of Christ, nor the wine into his blood. The same Chrisostome saith: Thinke not that thou takest the body of Christ of the handes of a man, but of a Seraphin, &c. Should wee simply [...]nderstand this: the minister is not now a man but transubstantiated into a Seraphin. Also hee saieth: we must not think the hand of the Priest to giue vs the Sacrament but we must vnderstand the stretched out hand of Christ to doe this. By all this varietie of speach what think we sought Chrisostome to doe, but to drawe the mindes of the Communicants from the consideration of the outward signes and figures visible and subiect to perish, and to make them consider the heauenly and diuine things, which by them be figured? This glorious Father then would, that in communicating, we should so celebrate the memorie of the death and passion of Christ, as if then at the same instant that we communicate, his body were crucified & his bloud were shed for vs. Would God that all Christians, when they communicate would haue this consideration & meditation: other fruit should they then receiue of the cōmunion. The faithfull beleeuing the Euangelicall doctrine, and celebrating the holy Supper, are present as it were at the condemnation [Page 339] and death of the Lord: & this is the memorie commanded them to doe: and so saith Saint Paul to the Galathians, That before their eyes was Christ condemned, Augustin. & among them crucified. As touching that of Saint Augustin which they obiect vnto vs, that Christ bare himselfe in his hands: We denie it not: For what inconuenience is it, that Iesus Christ with his hands hath borne his owne body, if by the body we vnderstand the Sacrament of his body. And that this was his meaing, hee himselfe a little lower declareth, when hee saith: Quodam modo, in a certaine maner, not simply. To the other which they say of Saint Augustin: that the flesh of Christ ought to be adored in the Sacrament. We denie not the flesh of Christ in so much as it is conioyned with the Diuinitie, from the which it neuer departeth, ought to be worshipped. For whosoeuer otherwise shall simply worship the flesh of Christ, not respecting the hypostaticall vnion which is betweene the flesh and the Diuinitie in Christ, shall commit idolatrie: for only God, onely his Diuinitie ought to be worshipped. Thou shalt worship the Lord thy God, and him onely shalt thou serue. Deut. chap. 6. vers. 13. Who so listeth to see how much Saint Augustine is for vs, and how much against the Transubstantiation of our aduersaries: and this not in one place by chance, but in manie, Hillarie. let him reade that which we haue alreadie alleaged. S. Hillarie in the place cited against vs, groundeth his argument vpon the truth of the Sacraments, the which doe really and truly seale, giue, and present that which they represent vnto vs. We receiue then in the Sacrament of the body and bloud of Christ, the true body and bloud of Christ, and make our selues one selfe same thing with him: and this spiritually by faith, as so often we haue sayd which vnion is not onely made in the Eucharist, but also in Baptisme. And so the same Hillarie a little before he had sayd those wordes of the Eucharist, had sayd the same of Baptisme, saying: that by it we are conioyned with Christ and amongst our selues. And this not by vnion of consent and will only, but also of nature: let them also put Transubstantiation in the water of Baptisme, As touching that which they say of Leo the first, wee confesse the same which he saith: that Christ is made our flesh, and that [Page 340] we doe passe into his flesh. Damaseen and how much his authority is to be estemed. As touching Damascen, there is no doubt but that he is wholly for them. As appeareth in the place against vs alleaged. This Damascen by nation and profession was a Iew vntill hee came to Constantinople and was conuerted: and being conuerted, became a Monke: He liued in the time of the Emperour Leo Isauricus, About the 720. yeare; when the Moores a fewe yeares before hauing passed the Straights of Gibraltar had by the chastisement of God subdued almost all our country of Spaine. Some things he wrote wherein are found many wonders superstitions and erours: I will here set downe some that the credite may be seene that to such an authour is due. A great defender hee was of Images: They are not only to be made (saith he) but also to be honored and reuerenced: The which is contrary to the second comaundement: Thou shalt not make to they self any grauen Image, Thou shalt not worship nor honour them. The reliques of Saints he much esteemed and doubted not to call them fountaines of the giftes of God. He dared to say: that wee ought with faith to honor dead saints, the which is blasphemy. For in one only God ought we to beleeue: As we confesse in the beginning of the Nicene Creed. Speaking of Purgatory, to confirme it he reporteth great wonders: Sermone de de functis. hee telleth how Traian the Emperour; who was a pagan, an Idolaten, & a great persecuter of the Christians by the praiers of S. Gregory went out of the paines of hell, &c. Also that the soule of a woman called Falconilla a Pagan went out of hell, whither for her idolatrie she was condemned: and this by the prayers of one which he calleth Primera, a martyr. Frier Iohn de Pineda, libr. 18. cap. 24. [...] 1. telleth another such like tale: and this it is. Zenoras (whom he calleth a noble Historian) saith that the Empresse besought the Patriarch, bishops, and religious persons to pray for the soule of the Emperour Theophilus her hushand: and that they obtayned pardon for his offences: but I (saith Pineda) hold it very doubtfull, seeing that he dyed an obstinate heretike. And then I will leaue mine opinion founded vpon the rootes of faith. One of which saith: that where the tree falleth, there shall it euer remaine: and another: that in hell there is no redemption: and another, that grace deuideth betweene the sonnes of the kingdome. [Page 341] and of hell, &c. For the selfe same causes say we, that which Damascen sayth of the soules of Traian and Falconilla to be lies. Pero Mexia vpon the life of Traian sayth: that that which is sayd of the soule of Traian is a meere fable and iest. Doctour Illescas vpon the life of Gregorie the first holdeth it for certaine truth and condemneth Pero Mexia.

Also saith Damascen, that one Macarius consulting with a drie scull, knew many thinges of the state of the dead (and what is to be a Nigromancer if this be not?) This Macarius (sayth hee) wontedly prayed for the dead: and desired to know if such prayers did ought auaile them, and if they receiued any comfort by them. He sayth: that God a louer of soules, willing by manie and firme arguments to declare this to his seruaunt, inspired into the drie skull the word of truth. For these words the skull pronounced: purgatory confirmed with wonders. When thou prayest for the dead, some small consolation wee feele, &c. Also hee reporteth: that one sawe a a Disciple of his (which had liued a life somewhat dissolute, burning in the fire, whose body was in the flame euen to the throate: Afterwardes by the prayers of the Maister. The same Maister himselfe sawe him in the fire vp to the middle: and afterwardes praying eftsoones for him, he saw him free and safe without hurt of the fire.

These foure so straunge wonders, besides others which we passe ouer, shall you finde in his sermon of the dead. You see heere the Textes of holie Scripture wherewith hee confirmeth his Purgatorie. Gen. 9. 4. Also to proue the resurrection, he citeth the place of Genesis, Lib. 4. cap 25. the ninth chapter and the fourth verse, where God commaunded Noah: The flesh with the bloud shalt thou not eate. Orthod. fide [...]

Also, another straunge thing in the chapter of Virginitie he saith: that had not Adam sinned, men for generation should not carnally haue coupled with their wiues. And because hee saw the Text of Scripture to bee against him. God might (sayth hee) by other meanes multiply men without the coniunction of man and woman. Also seeing that Saint Basil calleth the bread and the wine of the Sacrament, examples of the bodie and bloud of Christ (which was [Page 342] opposite to him.) This saying of S. Basil (said he) ought to bee vnderstood of the bread and of the wine before sanctification (which is not so) for the bread and wine before consecration (as already wee haue proued by the Fathers) are common bread and wine, as the rest: and be no symbols, nor figures of the body and bloud of Christ, vntill (and not before) these words: Take and eate, this is my body, bee sayd. Sith such a one then is Damascen, leaue we him, and let vs followe that which the hole Scripture doth teach vs, that which the Fathers (whom against Transubstantiation we haue alleaged) doe tell vs, and that also, which experience it selfe, of that which we see, touch, and tast in the sacrament doth shew vs. To Theophilact, Anselme, Hugo, Richardo, &c. (whom they cite against vs▪) and liued in the time that the holy Supper of the Lord was now falling: the Popes then tyrannizing the consciences of men: who neuer stayed vntill (the holy supper destroyed) they had made of some reliques, patches and remnants of their Masse such as now it is, full of abuses, superstitions and idolatries) do we answer the same: Leo. 1. He of these late writers which least erred in this matter of Transubstantiation is Scotus: Transubstantiation can neither be proued by Scripture nor by reason. who saith (as before we haue said) that neither by Scripture, nor reason it can be proued but would yet be deceiued, because the Church so commaundeth. How could his Church (which is the Pope and his Cardinals make new articles of faith, besides those which Iesus Christ, our king, our Prophet, and priest ordained and taught us: which be contained in the Creed of the Apostles? Let vs now answer to the Councels which our aduersaries alleage against vs. The Councell of Ephesus. As touching that which they obiect against vs of the Councell of Ephesus, wherein Cirillus gouerned, and Theodoret (who is so appaparantly against Transubstantiation) was present therein, they doe vs great wrong. For the same do wee confesse that the Councell confesseth. We say, that receiuing this Sacrament, we receiue not common flesh: but flesh sanctifying, which by an inseparable vnion is conioyned with the diuine word. But how do we receiue it? Spiritually by faith, not carnally as say our aduersaries that they receiue, eat and digest it. For vntil it be digested, they affirm it to be the flesh of Christ. They obiect the councel of Vercell in the time of Leo the ninth [Page 343] where Berengarius was condemned. The Councell of Lat [...]ran. They obiect the Councel of Lateran in the tyme of Nicholas 2. The Councell of Lateran. which caused Berengarius to recant. The Lateran Councel also in the time of Innocent 3. Also the Councell of Constance Anno. The Councell of Constance. 1516. The Trident also of our time: in the time whereof so many Popes, as Paule 3. The Councell of Trident. Iulius 3. Marcellus 2. Paulus 4. Pius 4. (and none of these for the causes, that speaking of the Popes wee haue shewed, were present in it) poped. But examine wee the recantation, which Pope Nicholas the second that poped about the yeare 1060. commaunded Berengarius to make in the Councell of Lateran: as it is written in the Decrees de consecrat. dist. 2. cap. Ego Berengarius. Great wonde▪ Wherein hee was constrained to confesse, that the body of Christ is handled (or sensnally felt) with the hands of Priests, that it is broken, that it is chewed with the teeth. I demand of them how can the body of Christ, which now is glorified, and therefore impossible, and no way subiect to these humane miseries suffer these things. Which the Pope and his Councell do say? The Glosser of the Decrees himselfe, although not verie wise, could not but see so great an absurditie as this, and therefore sayd, that this verie warily and aduisedly ought to be vnderstood: for if thou doest not so (saith he) thou shalt fall into an error farre greater then that of Berengrius. The Glossor then vnderstood it much better then Pope Nicholas, or his Councell (whose holy spirit the Pope was) that the body of Christ in the Sacrament could no wayes bee touched with the handes, nor broken, nor chawed with the teeth. For this cause the Maister of Sentences in the fourth, willing to amend or conceale this so notable a fault, saith That this which was commāded Berengarius to say, ought not to be vnderstood of the body of Christ, but of the Symbols: which say they, be the accidents. And so in that manner of speaking admitteth a trope or figure: according whereunto is attributed to the thing that which is of the symbols. But should we vse this figure, they would eat out our eyes. In the end of the Treatise shal ye see how the Councel of Trent was celebrated. Now shalt thou vnderstand the account which is to be made of such a Councel, and of the other Councels that followed this: in which the Pope or his Legates haue gouerned, and nothing aught worthy was in them determined (albeit the Fathers had broken their heads about it) if the [Page 344] Pope approued it not. So that the Pope only is hee which maketh and vnmaketh decrees and articles of faith: and not the Councel. The manner of celebrating the Popish Councels. Whē a Councell is celebrated the which from many to many yeares is done: as though there were no euill life of the Prelates to be amended; nor abuses, superstitions, heresies nor idolatries in the Church to bee corrected) the Legates of the Pope, which commonly are three (for such is his cause, that hee trusteth not one with it) haue great regard to write to the Pope this or that is determined in the Councel, how liketh it your Holinesse. Then doth the Pope either approue it, or blotting it out, disalow it. If he blot it out, there is then no more treaty of that matter, how true soeuer it be, & how profitable soeuer for the Church. That which he approueth he writeth to his Legats. This letter which the Pope sendeth, is the holy spirit which now gouerneth the Councels. This holy Spirit descendeth not from heauē, but commeth inclosed in a budget or wallet. Thus is the Councell not free, but a seruant: and of whom? of the Pope. Who (as before by many most sufficient reasons we haue proued to be Antichrist. So necessarie an article to saluation is Transubstantiation among our aduersaries, that they hold him not a Christian, but an heretike anathematized, accursed, and excommunicated that doth not beleeue it. Wherein, to the Councell of Florence, held in the time of Eugenius the fourth in the yeare of our Lord 1439. do they great iniurie. In this Councell were present the Emperour of Grecia, the Patriarke of Constantinople, and many Easterne Bishops. The Greekes and Latines agreed in this Councell, in the difference which they held touching the holy Spirit: and in some other things they also agreed: but as touching Transubstantiation, albeit the Pope did labour them to allow of it: yet could they neuer effect it with them. And great heed tooke the Greekes, that in the letter of vnitie no mention were made of Transubstantiation: the which was done to the good liking of the Greeks, as in the Bull of Eugenius, which beginneth Exultent coeli, & laetetur terra, appeareth: wherin he giueth for good to all Christendome, that the Greeke and Latine Church had once againe accorded. And I surely know, had their Transubstantiation bene an article of faith, without which there is no saluation, the Romane [Page 345] Church did wickedly to admit the Greeks for brothers, seeing they openly denyed Transubstantiatiō. There was neuer mutual cō sent of the Church touching Transubstantiation. That which our aduersaries say of the mutual cōsent of the Church touching the article of Transubstātiation, here appeareth to be false. For neither the Greek nor Eastern church euer beleeued it, nor now at this day beleeueth it: nor yet did the Latine Church for a thousand yeares space beleeue it. Of all this which we haue spoken touching Transubstantiation we conclude that which we say to be truth, that he which heareth the Masse is a great Idolater, and he which sayth it is a greater.

The fift Domage which the Masse causeth, The 5. domage of the Masse. purgatory. is: that besides the sayd foure domages, it maintaineth many abuses, as is Purgatorie. Concerning Purgatorie say we: there is no other purgatorie but the bloud of Christ, which purgeth our sinnes. By which purgation wee are reconciled with the euerlasting Father. The other purgatorie say we which our aduersaries haue forged, without the word of God, is the head of a wolfe, as Doctor Constantine did call it, who for the cause of religion, of infirmitie, age, and hard imprisonment, among those cruell Canibals, and eaters of mans flesh, the defilers of the faith, in the castle of Traiana died. Purgatorie is a common cutpurse, that without shame or correction stealeth, robbeth, and catcheth all what it can, to fill the paunches of these idle bellies, priests and friers, & all the ecclesiasticall order. For whence haue they so enriched themselues? whence is it that they haue builded so many sumptuous Monasteries, which seeme rather Castles and pallaces of most rich kings and Princes, then houses of begging Friers and poore Monkes, who in times past gained their liuing with the labour of their hands? Whence haue they founded so many Chappels, so manie Trentals, so many Masses prayed and sung, which they called de requiem, but of the foolish perswasion of Purgatorie? As the Masse entertayneth Purgatorie, so also doth Purgatorie entertaine the Masse. The Masse and Purgatorie are euen as two Mules, the one rubbing the other.

The false prophets made an old & simple woman beleeue, that the soule of her father, mother, husband, daughter or other person whō she deerely loued was suffering most grieuous torments [Page 346] and paines in Purgatory: and demanded some reliefe by the Masse or Masses which should be said for it. Then the poore old woman, taking it from their mouth, ioyned peece to peece, 68 Blancas which is a ryall, Masses sold for money, according to the prouerbe, No peny no Pater noster went to a Priest, and giuing him the tyall (for Masses are sold for money) besought him to say a Masse with great deuotion for the soule of her father, or some other person whom she loued. And were the old woman so much more superstitions; then went she to a monasterie, holding it for certaine, that the Fryers liued a more religious and holy life then the Priestes, and being come to the monasterie, besought the Sextan or potter to cause a Masse with all speede to be sayd. The Sextan or porter sayd, it should presently bee done. Then went out a Father to say the Masse, and tooke money of her: to whom better had it beene to haue giuen, then taken it from her: for God knoweth the pouertie that remayned in the house of this old woman, and the riches and superfluity that was in the monasterie. And a faire thing it was, that they sayd it not for her: for oftentimes it happeneth, that more Masses are receiued for in one day, then all the Priestes of the monastery can say in a moneth. And this is the cause why they cannot say all the Masses they receiue for. But thou wilt say vnto mee: Why do these reuerend men take of them more money for Masses then they well can say? Me seemeth they rob in doing this which thou sayest. Hereunto I answer, that they reckon not of this, nor make they any conscience thus to rob and deceiue. And that which is worse, this their theft and robberie do they sanctifie, saying: that is very well done, and that necessity so requireth, Thus doing, they do contrary to that which the Apostle saith: Euill is not to be done that good may come of it Rom. 3. [...]. that the deuotion of the people be not despised. Ad the Pope for the cause aforesayd a proueth and maketh good this theft: and commandeth them to say two Masses at euery moneths end, one for the quicke, another for the dead: which two Masses (saith he) are as auayleable as all those (how many soeuer) they haue omitted to say. Did the Magistrates their dutie, they would seeke, and in the chests of their Monasteries should find such Bulles, such mockeries, and such licenses to steale. Purgatorie haue they made a new article of faith: so that he which beleeueth it not, is therefore an heretike. If it be heresie not to beleeue that, which neither in the doctrine [Page 347] of the old or new Testament is confirmed: The. 3. Credes containe the some of that whicha Christā is to beleeue The. 6. Domage. Nor is in any of the three Creedes, of the Apostles, the Nicen nor of Athanasius being a Summarie token out of the scripture, which a Christian ought to beleeue, conteyned.

The 6. domage is: that suppose the sacrifice of the Masse, or sacrament of the altar (As they call it) had bene such, As they paint it out: Yet should it not be wel administred, sith the Christian people are defrauded, and depriued of the one halfe of the sacrament. because they giue them not the sacramentall wine, which is the sacrament of the bloud of Christ, shed for vs vpon the Crosse, & when the other halfe is receiued, they giue it seldome once in the yeare, & wickedly, with so many superstitions and Idolatries (As we haue already proued). In bread and wine did Iesus Christ institute this sacrament, for the high signification and allusion which the bread and wine holde with his bodie and with his bloud: and commaunded his Apostles, in the selfe same maner, As they had seene him celebrate the supper, in memoriall of his death to celebrate it. When he gaue thē the bread, he said. Take eate, this is my bodie. And when he gaue the wine, he said. Drinke ye all of this. This is my blood. In giuing the wine, he addeth, & that not without great mistery, this word all, for with this word All, doth the Lord preuent, & arme vs against the heretikes, which were afterwardes to arise, saying: Drinke not all of the wine. Our aduersaries cannot deny the Lord to haue said. Drinke yee all of this. They cannot deny, that all those which haue receaued the bread, haue not drunke of the wine. Mar. 14. 23. And so saith S. Marke. And they all dranke thereof. As litle also can they deny that they themselues cōmand, contrary to the cōmandement of God, that all do not drinke thereof. What shall we hereupon conclude? That they be heretikes, Albeit, The heresie of the Papists. they deny it because they falsify and clip the most holy sacrament which Christ did institute. If the lawes commaund, that he which falsifieth or clippeth the coyne, bearing the figure of the king, or the Lord of the land; shal die: What punishment shal he deserue, that falsifieth & clippeth the sacrament, which hath not only the figure of Christ, but his proper body & bloud As in bread & wine, Iesus Christ did celebrate his supper: Euen so did his Apostles celebrate it afterwards. Read the 11. chapter [Page 348] of the first Epistle to the Corinthes, where S. Paule intreateth of the celebration of the holie supper; But the space of one thousand yeares was the selfe same order touching the substāce of the supper, obserued in the Church: vntil false prophets arose that brake this good order, which Christ did institute and his Apostles: & the Church did long time after obserue, These would shew thēse lues to be more wise thē Christ, & so cōmāded they that no Christian, were he not a priest, shuld receiue, whē they cōmunicated the cōsecrated wine. And their reasons they yeeld (but very friuolous & ridiculous) why they so commaund.

The first is, because there is no difference betwene the priest, and the people. Great pride & arrogancy is this, euer haue they pretended to keepe Christian people in subiection: So are they called the Clergie, for being, as they say. The Lot of the Lord. As though the people, for whom Christ died, were the lot of the diuell,

The second cause is, the danger of shedding the bloud, by the beardes: if the people should drink it, If this bee the cause why giue they it not to womē, seeing they haue no beards? why giue they it not to many, which either by nature, or shauing, or cutting haue no beards? Why command they not, that all Christians should be beard shauen?. Why permit they the Pope and many Cardinals & Bishops in Italie to nourish their beards? and so no danger should be.

The third say they: that receiuing the forme of the bread, they receiue the body of Christ, and by consequence (as they call it) receaue they the bloud. And thus (say they) that vnder one forme they receaue both thinges: the bodie and bloud of Christ. Oh learned men! Oh great wits! The Lord commandeth that all shuld drink. They countermād saying. That all shal not drinke: that to receaue one kind is sufficient. And a faire thing is this, that they cōdemne those for heretikes which receiue the supper in both kinds: As Christ did celebrate, & as the Apostles, & all the Church, for more then a thousand, & so many yeares celebrated the same. They see not that in condemning vs, they condemne Christ, his Apostles, & all the Church for so many yeares. Let thē shew me one Church, that comunicated in one kind, for the space of 1000. yeres after the death of Christ. Teh [...]s [Page 349] reasons & all whatsoeuer they can imagine, and in their fantasie forge, wil not suffice to diminish nor defeat the order which Christ ordayned in his Church. In bread aud wine did Christ institute this sacrament, & so distributed it, to his Apostles, and commanded them so to doe the same, S. Paul as a good disciple obedient to his maister, 1 Cor. 10. 20. did so celebrate the holy supper: distributing the bread, which is the sacrament of the body and the wine which is the sacrament of the bloud. Ye (saith he) cannot drinke the cup of the Lord, & the cup of diuels, &c. And a little before, by the cup, he had made mention of the cōmunion of the bloud, & of the participation of his bodie by the bread. Also as often as ye shal eate this bread, & drinke this cup, &c. So that, whosoeuer shall eate this bread, and drink this cup of the Lord vnworthyly, &c. Let euery one therefore proue himselfe, & so eate of that bread and drinke of that cup. Also, for he that eateth and drinketh vnworthyly, &c. Of all those that did communicate spake, S. Paul, and not of the priests alone. This selfe same order of communicating in both kindes, was for many yeares obserued in the Church. As in the ecclesiastical histories & writings of the fathers, some of whom I wil here alleage, appeareth Our flesh saith Tertullian is fed with the flesh & bloud of Iesus Christ: Tertullian lib. de resurrect. that the soule may be nourished of God. Oftentimes doth S. Cyprian make mention of this cōmunion in both kinds, Cyprian, Serm De lapsis. in bread & wine. Read his sermon intituled Delapsis. In which, not once, but 5 or 6 times, he maketh mention thereof. Also he saith: that those which did cōmunicate, receiued the sacrament with the hand: & giueth a reason why we ought to cō municate in both kinds, the which is of other touch, then those which our aduersaries giue, why we should not in both kindes cōmunicate. How shal we exhort (saith S. Cyprian) the people, to shed their bloud for the confesion of Christ, if when they enter the combate, we deny them the bloud of Christ? Or how shall we make thē capable to drink the cup of martirdome. If we admit thē not first to drink, the cup of the Lord? Also that which we said of the same S. Cyprian cōcerning the young Infant (whē we spake of the miracles) that in both kinds receiued the sacrament, Chrisostome saith. Chrisostom vppon. 2. Cor. [...]. We are not, as in the olde lawe: where the priest toke his portion, and the people had the rest, [Page 330] but one selfe same body is here giuen to all, and one selfe same cup: and all whatsoeuer is in the Eucharist, is common both to priest and people. Chrisostome in this sacrament, putteth not the difference that our aduersaries doe, betweene the priest & the people: That the priest in both kindes communicate, and the people only in one. But we will shew for greater confusion, of our aduersaries, all those foure Doctors (As they call them) of the Church to bee for vs. As great credit giue they to the Doctrine which these foure Doctours with one common consent doe teach: Ambrose. As they giue, to the Gospell it selfe. Saint Ambrose (As Theodoret lib. 5. cap. 17. reporteth speaking with the Emperour Theodosius 1. a naturall Spaniarde of Italica, which we now call olde Siuill, one league distant from Siuill They said vnto him. The sacrament taken with handes and in both kynds. How darest thou, I pray thee stretch out thy handes, stayned with vniust slaughter and bloud, to receaue with the same, the holy bodie of the Lord? Or thou, that moued with the fury of wrath, so much bloud so wickedly hast spilled, how wilt thou apply to thy mouth his venerable bloud? depart then, &c. Sozomenus. lib. 7. cap. 24. maketh also mention of this Historie. The same S. Ambrose in the funerall oration, which he made at the death of Theodosius, maketh mention of Theodosius his repentaunce. Were there many Ambroses There would bee many Theodosies. The cause will I here briefly tell, why Saint Ambrose depriued him of the holy supper. They of Thessalonica murdred a Tribune in a popular tumult: the Emperour Theodosius, hearing it was so highly offended that hee caused seuen thousand men to bee slayne. Pero Mexia, writing the life of this Theodosius, applyeth this to his Masse, which is so much against it. Hee saith: that Theodosius, the day following would go to the Temple to pray, and heare Masse, as he was (saith he) accustomed, &c. And note the affected malice of Pero Mexia: That he alleaged not the author of this his saying. That Theodosius went to heare Masse: which he would haue done, had any said it, Maliciously he concealeth the name of Theodoret, because it made against his Masse, which he so much adored. Two things may we note in this saying of S. Ambrose: First, that he which did communicate toke the sacrament with his handes, and not with his mouth, [Page 351] a childe, when they giue it pappe. This sacrament is not for Infants, which cannot eate strong meates, but it is for people, that haue discretion, & can eat a peece of bread, and drinke a boule of wine, And so saith Christ vnto them, Take eate, Take drinke. He saith not: Open thy mouth, receaue therewith the bread. The second thinge which we are to note in this saying of Saint Ambrose is: that the sacrament to the faithful was giuen in both kinds, in bread & wine. For to eate without drinking, what doth it profit the body? Both the one & the other, haue we noted, in the place of S. Cyprian before aleaged. Also lib. 4. De sacramentis, cap. 5 these words saith the same S. Ambrose In the distribution of the bodie & bloud of Christ, the priest said Take the body of the Lord: Ieorme. Take the bloud of Christ. Whereunto the commucant answered Amen. The second Doctour is Saint Ierome: Where speaking vppon the second chapter of Malachy saith: The priest which consecrateth the bread of the supper, and distributeth the blood of the Lord to the people. Saint Augustine is full of notable sayings, confirming our Doctrine of the communion in both kindes. Of which I will alleage one or two, Augustine. to auoyd tediousnesse. How (saith Saint Augustine lib. 5. Hypognost. Tom. 7.) dost thou promise the life of the kingdome of heauen to Babes, not regenerate of water and the holie Ghost, nor nourished with the flesh, nor watered with the blood of Christ, &c. Also in the first Epistle, to Ianuarius. Some (saith he) doe euery day communicate the body and the bloud of Christ: others, &c. This is most certaine, that in the time of S. Cyprian. and of S. Augustine. and long time also after the Eucharist was giuen in both kindes, and that to Infants As Erasmus noteth it. The fourth Doctor which is S. Gregory. now remayneth: whom we may iustly intitle the last bishop of Rome: and his successor Boniface 3. may we call the first Pope: because he would be wholy Pope, calling himselfe by the ayd of that murderer Phocas, Gregorie. vniuersall Bishop. Saint Gregorie then saith: you haue learned what the bloud of the Lambe is: and this not by hearing, but by drinking his bloud (to wit, as often we haue said, the sacramēt of his bloud) is shed into the mouths of the faithful. Here you see, al the foure Doctors of the Church confirme our Doctrine. Why then doe our aduersaries deny [Page 352] it, And what say I of foure doctors? reade they all the ancient Doctors as wel Greeks as Latins, all are found to be for vs. And many years also after Saint Gregorie, when all things as it were went to ruine this custom continued: & not as a custome, but as a law inuiolable was it holdē: for the reuerence of the diuine institution was yet on foot & in it being: & to separate those things which God hath ioyned they doubted not to be sacrilege. So said Gelasius Bish of Rome as de Consecratione: Gelasius. dist. 2. cap. Comperimus it is alleaged) we haue vnderstood, saith he, that some hauing only taken the body of the Lord, doe absent themselues from the cuppe: who for as much as they sinne of superstition, must bee compelled to receiue entirely the whole Sacrament or to abstaine from the whole. For the diuision of this misterie cannot be without great sacrilege. Our aduersaries then in diuiding this mysterie, by the saying of Gelasius, be superstitious & Church-robbers. The papists be Superstitious & Sacrilegious. In the 3. Councell of Toledo, 2. Cannon And in the conclusion of the sayd Councell, the symbol of our faith is commaunded to be said before the communion of the body and bloud of Christ, according to the custome of the East: the reason which the Councell giueth is, that the people should confesse that which they beleeue, and so hauing hearts, purified by faith, are said to receiue the body and bloud of Christ. In this Councell was present the Catholike king Ricaredo: as by the prayers which hee made in the Councell appeareth.

The 7. The 7. Domage. Domage that the Masse causeth is, that suppose the Masse were good, & celebrated as it ought to be celebrated, yet in a strange tongue is it sayd, that the people vnderstand it not, & sometimes also be himself that faith it vnderstandeth not that which he saith: which is against the commandement of S. Paul, who commandeth that all be done with comelinesse & order. 1 Gor. 14. 40. And what comelines or order is there, where the people heare a language which they vnderstand not, and so know not whether the Priest doth blesse or curse them? The same Apostle saith, that the vse of tongues not vnderstood (albeit to the praise of God) is vnprofitable in the Church. And therefore, without interpretation of that which is said, ought not to be vsed. Read 1. 1 Cor. 14. Cor. 14. 8. where he saith If the trumpet shall giue an vncertaine [Page 353] sound, who shall prepare himselfe to the battell? So likewise you by the tongue, except ye vtter words that haue signification, how shall it be vnder flood that which is spoken? For ye shall speake in the aire, &c. And therefore in the 19. verse he sayth: I would rather speake fine words in the Church with vnderstanding (that is to say, that may be vnderstood, thereby also to instruct others) then tenne thousand wordes in a tongue (to wit) that the people vnderstand not. The same Apostle in the 27. verse commandeth, that if anie shall speake in a straunge tongue, there be also an Interpreter. And if there shall be no Interpreter, hee commandeth that hee speake not in the Church. And that if he speake, hee speake to himselfe and to God, and not to the people: for the people receiue no edification by a tongue that is not vnderstood. And therefore in the 26. verse he commandeth that all be done to edification. For this cause, when God spake with the Patriarks, with the Prophets, and with his people of Israel, or they with him, they speake vnto him in their mother tongue that all did vnderstād. The same did Iesus Christ, speaking with the Scribes and Pharisies, he spake vnto them in the vulgar tongue, the same that was then vsed in Iudea. The Apostles when the Lord sent them through the world to preach, had first receiued the gifts of tongues to preach the Gospell, and celebrate the sacraments to euerie nation in their proper language. Why then do not our aduersaries in this imitate the Apostles, they taught and celebrated their Sacraments in the vulgar tongue, that al might vnderstand: that the people might be edified, & God might be glorified. The mysteries of Christian religion, be not as the misteries of the Gentiles (which were those that they called Mysterios Eleusimos, & those of the good goddesse) & wo vnto him that reuealed the same. Herehence it commeth that the Priest pronounceth the words of consecration, not onely in a strange tongue, but also in a verie low voice that none can heare thē, & so (say they) Pope Vigilius cōmanded, as reporteth D. Illescas vpon the life of Vigilius. The Lord wil that his Christian people vnderstād the mysteries, Leuit: 11. 3. & vnderstood, do meditate vpon them as God in old time loued not the beast that chewed not the cud, Deut. 14. 4. & suffred not his people to eate thereof, so now loueth he not that christiā that chaweth not the cud, & meditates on the saw of the [Page 354] Lord his misteries and his sacraments. Psal. [...] Dauid speaking of the exercise of a godly man saieth: That he meditateth night and daye vpon the lawe of the Lord.

The Lord speaking with Iosua who was no Priest but a moste warlike Captaine that wan so many battailes saith these wordes vnto him: Iosua. 18. The booke of this law shall neuer depart from thy mouth but day and night shalt thou meditate therein, that thou maiest keepe and doe, &c. To each nation in their vulgar tongue, let them then say their Masse that they may vnderstand and knowe whether that which is therein saied be good or euill: and not saie it to all nations in Latine: whereof the people receiueth no edificacion but destruction: nought learning, but superstition and Idolatry; As before we haue proued. Some notable domages, which the Masse causeth, haue we shewed. Absurdities which the Masse causeth. Now will we show some absurdities & great inconueniences which thereof followe: Against the worde of God are some of them & against the doctrine of the fathers & others be against experience it selfe: against naturall reason, and common sence. And but three or foure will I set downe to auoyd tediousnesse. We sayd (being so taught by the word of God) that in the sacrament of the body and bloud of Christ, The faithful only receaue the body and bloud of Christ. the faithfull onely receiue spiritually and by faith, the true body & bloud of Christ. Our aduersaries not herewith contented, say: that not only the good, godly, and faithfull, but also the euill, wicked and vnfaithfull, The first absurditie. the Turkes, Iewes, and Pagans do receiue the true bodie and bloud of Christ: & yet passe they further: they say, that beasts, mice, and other vermine do eat it, that the moisture doth moisten it, & the mouldinesse doth make it mouldy, &c. Their blacke Transubstantiation hath made them fall into so great an absurditie & strange wonder: Transubstantiation is the cause that the papists beleeue the mouse, &c. to eate the body of Christ. they beleeue that there is no bread nor wine, but the body & bloud of Christ it the Sacrament: They vnderstād that not the faithful only, but also the infidel, Turke, Pagan, and Iew, the Mouse, &c. eateth that which was in the Sacrament. Hereupon conclude they that they eate and drinke the body & bloud of Christ. He that will deny them Transubstantiation, will also deny this their conclusion to be good. But this set apart, the wicked, &c. will we shew by the month of Christ himselfe, not to eat nor drinke the body [Page 355] and bloud of Christ. S. Iohn sheweth that the Lord saith: Except ye eate the flesh of the son of man, and drinke his bloud, ye haue no life in you. 10. 6. 53. Hereupon is concluded, that except wee eate his flesh, and drinke his bloud we shall not be saued. We eat and drinke his flesh & his bloud when we not only reciue this Sacrament, but also at all times, and as often as we beleeue in him. Beleeue saith S. Augustine, and thou hast eaten. And therefore the same Lord recounteth the fruites which this eating of his body and drinking of his bloud do necessarily bring forth. He that eateth (saith he) my flesh, and drinketh my bloud, hath eternall life, and I wil raise him vp, &c. Also, He that eateth my flesh & drinketh my bloud dwelleth in me, and I in him. And, he that eateth me, shall liue also by me. Presuppose this, as most true and apparant it is, that wicked men, Iewes, mice, &c. haue not eternall life, nor shall bee raised vp in the companie of the faithfull. It is seene they that dwel not in Christ, nor Christ in them, it is also apparant that they shall not liue by Christ. Hereupon we conclude, that they eat not the flesh of Christ, nor drinke his bloud. For had they eaten it, and had they drunke it, heauen and earth should rather faile, then the word of Christ should faile, the wicked Iewes, Turks, mice, &c. should haue life eternall, and should dwell in Christ, and Christ in them, &c. and to say this is a most great absurdity. Therefore it followeth, that such eate not the flesh, nor drink his bloud. Saint Augustine considering this he sayd: The other Disciples did eat Panem Dominum, the Lord which was bread, but Iudas did eat Panem Domini, Tractat. 59. in Iohannem. the bread of the Lord: as if he had sayd: Iudas wanting faith, and receiuing the Sacrament vnworthily, did not eat the body, nor drinke the bloud of Christ, which the other Apostles did, because they had faith, and did eate it worthily: but Iudas did only eat & drinke the sacrament of the body and bloud of Christ. Also in the 21. booke de Cinitate Dei cap. 25. he sayth: It is not to bee thought that he eateth the body of Christ, which is not in the body of Christ, nor in whom Christ is not, nor hee in Christ. Origen vppon those wordes, Origen super Math. 15. 11, That which entreth in at the mouth defileth not the man, &c. manifestly sayth, that the wicked doe not eate the body of Christ: and giueth the reason: because the bodie of Christ (sayth he) is quickening, and he which eateth it, dwelleth [Page 356] in Christ. Saint Ierome vppon Esay Chap. 66. Saint Ierome vppon the 66. chap. of Esayas saith: Not being holie in bodie nor spirit, they eate not the flesh of Iesus, nor drinke they his bloud. Manie other places bee there in the Fathers, that proue our doctrine, the wicked, &c. not to eate nor drinke the bodie & bloud of Christ. But those which wee haue alleaged, are now sufficient.

Another absurditie there is, The 2 absurdity and this it is, that the banquet being to be common and generall to all: by which it is called Communion: one onely at his pleasure eateth it and swalloweth all, without giuing part to others. Who taught them thus to doe? Not Christ, nor his Apostles, nor the primitiue Church. In old time, all those that were present when the Supper of the Lord was celebrated did communicate, and that in both kindes. And except they did communicate they depriued them of the Supper, which our Aduersaries cannot denie. So confesseth George Cassander in the Preface of the booke intituled Ordo Romanus de officio Missae: for confirmation hereof hee alleadgeth the tenth Cannon of the Apostles: where it is commaunded, that all the faithfull which were found present at the holy solemnities of the Church, and continued not till the Masse were ended, nor receiued the holie Communion, should bee cast from the Communion. He citeth the Councell of Antioch, the second chapter, wherein it is ordayned, that all they which enter into the Church of God, and receiue not the holy Communion, should bee cast out of the Church. Hee alleaged also the Cannon of Calixtus (or as say others) Anacletus, which commandeth: that the consecration ended, all should communicate. Hee alleageth also Iohn Coclaeus, in the booke which hee intituled De Sacrificio Missae, contra Musculum. In old time saith Cochleus. Aswell the Priestes, as the Laitie, so manie as were found present at the sacrifice of the Masse, the offering being ended, did ioyntly with the Priest communicate, &c. And the same Cannon which they say in their Masse, maketh this to bee clearely vnderstood: because it maketh mention of the people, standing about, offering and communicating. For which cause some expounders of the Cannons say: that the Cannon ought not to be sayd in the Masse, but [Page 357] onely when the people communicate. Many more Councels and Fathers might be alleaged to confirme that which Cassander sayth: but the thing being so manifest, many witnesses shal be needlesse. The Grecians vntill this day obserue the ancient custome: there is no priuate Masse among them. Vpon the Lords dayes and festiuall dayes, The papistes which heare the Masse & Communicate not are ex communicate by their owne Cannons. the Supper of the Lord is onely celebrated, and the people in both kindes communicate. Our aduersaries may see what hath beene the cause of leauing this ancient and laudable custome, and that as many also as heare the Masse, and communicate not, incurre thereby Excommunication. The Communion in our time, is but once a yeare celebrated, and this with damage and great idolatrie: and all the dayes in the yeare, is no other thing done, but saying of Masses in euery corner of the Churches, and in those also of particular houses, without any Communion: except it be that some for deuotion will communicate: and oftentimes it happeneth, that none is found present at these Masses, but the Nouice onely that answereth, Et cum Spiritu tuo, and with thy spirit: The Nouices commonly are little villaines. when the Priest hath said vnto him, Dominus vobiscum, The Lord bee with you. And note that the Nouice is wont to be commonly a little villaine, according to the prouerbe: Hize à mi hijo Monazillo, y torno seme diabillo, Make my sonne a Nouice, and turne him a little diuell. What agreement then hath this their priuate Masse with the holy Supper of the Lord which is a common banquet, proposed to the whole Church. Reade the tenth and eleuenth chapters of the first epistle to the Corinthians, which before we haue alleaged. What wickednes do they then that conuert the Masse into the supper of the Lord: which they neuer celebrate, except the whole Church, or the greatest part of it do communicate, acording to the institution of Christ, & according to that which his Apostles did, and the Church many yeares after.

The 3. The 3. Absurditie. absurdity is that which before we haue said, that were there Trāsubstantiation, Christ shuld haue 2 carnal bodies, one which sate, & the other which this sitting body did eate, & giue to his Disciples. The fourth Absurditie is, that they put the body of Iesus Christ in diuerse places at one instant, The 4. Absurditie. in all the Masses which are sayd through the world: Against the order of nature doe they in this, according whereunto, nothing created [Page 358] that is finite, can be at one selfe same time in diuerse places. The body of Iesus Christ considered it selfe, is finite, and in time created: therefore can it not bee in diuerse places at one instaut. In this do they also against the article of our faith, which in the Creed we confesse, that Iesus Christ sitteth at the right hand of God the Father. From whence shall he come (saith the article of our faith) to iudge the quicke and the dead. Also they do against common experience: for seeing bread and wine with the eyes, tasting them with the mouth, and smelling them with the nose, yet for all this, say they, that no bread nor wine remaineth. I demaund now, when they burne this their Sacrament for the causes that they themselues in the booke de Cautelis do command it to be burned: I demaund of them, what is that which is burned and conuerted into ashes? Not the bodie of Christ, which now being glorified, is impassible, nor the accidents of the bread, nor of the wine: for the substance of the ashes, engendred of that which was burned, could not bee engendered but of another substance: according to that which commonly is said: The generation of one thing is the corruption of another: It followeth then Albeit it grieue them & that they deny it) that the bread is burned. I demaund of them also when the Priest deuideth the Host into three partes: what is that which he deuideth? Some say they bee accidents without subiect. To others this answere not seeming to be good, because not the accidents, but the substance, which hath quantitie is parted: Therefore say they, that nothing is parted. This people thinke vs to be blocks and fooles. They will make vs (as they say) del cielo cebolla, to beleeue things impossible. Free should they be from all these absurdities, would they with Iesus Christ, with his Apostle Saint Paul, and with the Catholike Church confesse true bread and true wine to be in this sacrament: of which bread and of which wine being corrupted, are engendred those things before spoken. So that the wormes and ashes are engendred and made, not of the body of Christ, which is glorious, and set at the right hand of the Father: not of the accidentes, which haue not other being: but doe remaine in some subiect, (and by a miracle say they, the accidentes in the Sacrament, bee without subiect) but [Page 359] are made of the bread and of the wine which is corrupted or burned. Now for confirmation of that which we haue sayd: we will set downe an Appendix or addition, The estimation wherein the pope holdeth his God the Sacrament. which with wonderfull examples will liuely declare the estimation wherein the Popes and their people, which the call ecclesiasticall, hold their Sacrament, which they sell vnto vs for God. And wee as sencelesse, and ouer-suerstitious, for money doe buy it. Open thine eyes ô Spaine, and be no more by the Pope deceiued. Pope Gregory the seuenth, which before was called Hildebrand, was (as in his life we haue sayd) a terrible and mortall enemie of the good Emperour Henry the fourth: & so desperately procured by all wayes and meanes possible, now by force, now by dececit, now by inchantments to pull him out of the world. And for that purpose suborned with promise of reward, a certaine man, &c. as in the life of the said Gregorie wee haue declared. Cardinall Benon goeth further, he saith: that the Pope with high voyce from the pulpit vpon the feast of the resurrection at Easter, had prophecied the death of the Emperour Henrie, saying: Hold me not for Pope, but cast me from the Altar, if that which I say vnto you bee not fulfilled betweene this and Pentecost: and so to proue a true prophet, in this which he had spoken, he suborned certaine Traytors that secretly shold kill the Emperor: As in dede they had killed him had not God preserued him. The sayd Cardinall sayeth further: that this Hildebrand, or Gregory 7. euer wontedly carried with him a booke of Nigromancie, that was to him very familiar. He cast (saith hee) the consecrated Host into the fire and burned it. The pope cast the Hoste into the fire & the cause. Because, demaunding of it a reuelation against the Emperour, it answered him not: albeit the Cardinals which then were present therein gainsayd him. Iohn Bishop of Porta, Secertarie of the said Gregorie the seuenth, alleageth Cardinall Benon for confirmation of that which is sayd. A strange case it is, to cast the Sacrament into the fire, for that coniuring it, it gaue him not answer against the Emperour. Our aduersaries cannot denie this Pope to haue erred in the faith, The pope erreth in faith. and also to haue bene an Athiest, without God or religion: seeing that he burned his Creator. If he beleeued it to be his Creator why did he burne it? And if he beleeued it not (as most of the Popes [Page 360] doe not beleeue it why did he with fire and bloud, persecute those that did not beleeue it? Miserable is the God which is subiect to burning. The true God is immortall, hee liueth for euer.

Moreouer, many Popes and ecclesiasticall men doe wee reade in histories, to haue poysoned those whom they would kill, giuing them poyson in the Sacrament it self. Two or three examples will I here set downe: who so list to know more, let him reade the liues of the Popes, Victor 3. poisoned in the Chalice. and of the Emperours. Of poison died Victor the third in the 1088. yeare, which his Subdeacon had cast into the chalice. Don Alonso de Cartagena Bishop of Burges, in his historie called Anacephaleosis maketh mention hereof. William (as reporteth Mathew Paris) was restored to his Archbishoppricke of Yorke in England, and in the same yeare died of poyson, Thh Archbishop of Yorke poisoned in the Chalice. which in saying of Masse, they cast into the chalice: as vpon Anastasius the fourth in the 1146. yeare we haue sayd. In the 1314. yeare a Dominican Frier gaue poyson in the sacrament to the Emperor Henry, 7. countie of Lucemburg: as we haue declared vppon Clement the 5. The history is worrthy to be read. It noteth the great impietie and treason of the Frier, and the great patience of the Emperour, after he perceiued himselfe to be poysoned: The Emperor poisoned in the Sacrament. praying the Frier to flie, least his Almaines should kill him, saying: Vade Domine, depart Lord, &c. Pero Mexia maketh mention of this in the life which he wrote of Henrie the seuenth. But as a man ouer passionate for his Antichrist, and for his breaden God, wold not beleeue it: whose words are these: Henrie the seuenth died the day of the Assumption of our Lady, hauing that day receiued the body of our Lord Iesus Christ, wherein were giuen him (write some) certaine hearbes, by a Monke of Saint Dominickes order, [...] that of them the same day he died. Which is a thing so wicked, that of no Christian it ought to bee beleeued: how much more of a religious man? Thus farre Pero Mexia. But the punishment executed vppon the Dominicke Friers, and their Monasteries in Tuscan and Lombardie, sheweth, that which is sayd, to bee true. Raphael Volateranus, lib. Geograph. 5. speaking of Sixtus the fourth, saith these wordes: The chiefe Bishop vnderstanding it, and ayding the Conspirators, [Page 361] they came to Florence, and all met together in the Church of S. Raparada, at the time of the Masse and of the sacrifice. Saluiatus with his followers which were secretly armed, in the meane time departed the Temple: and faining other businesse, went to the pallace to conferre with Alferez, but with intent that the slaughter begun in the Temple, he might there be ready ioyntly with the Magistrate to assault the pallace. So that hauing giuen a signe at the eleuation of the Host (note the reuerence and respect that the Pope and his haue of their God) At the lifting vp (saith he) of the Host, Impietie. Bandino passed from part to part, to Iulian de Medices, brother of Lorenço. Antonio, who required to be the first, rushed by treason vpon Lorenço, and a little below the throate did wound him. As he at the crie turned backe his face, he escaped the blow: the other willing to second his blow, he hastily retired to the Clearke of the Church, which was neare vnto him. The legat by the Popes commandement gaue the eleuation of the host for a signe of the murder. Then the Legate of the Pope (who had giuen the signe of murder at the eleuation of the Host) was taken by the citizens, and carried from the Church: and being put in prison, was handled as his dignity required: In the meane time Saluiatus bishop of Pisa, who by his industrie prolonged the conference with Alferez to see the end of the businesse, was then taken, and at a windowe of the pallace the same day hanged. The Pope at this newes excommunicateth Lorenço de Medices (who, say we escaped by flight) for laying his hands vpon the Priests of God, and vpon the Legate, and proclaimeth open warre against the Florentines. By this historie and others such like, shalt thou see, ô Spaine, the account & estimation that the Pope, his Legate, and their priestly order do make of their consecrated Host, which they sell vnto thee for God, and thou beleeuest it. See we also the account that the diuell himselfe maketh of it. Speaking of Syluester 2. (who much profited in Nigromancy, whiles he liued with the Moore at Seuill) we said, that he much desired to know how long he should be Pope, which thing he demāded of the diuel. The diuel made him answer, A mockerie of of the Diuell in the Masse: that he should not die vntil he should say Masse in Ierusalem. But the diuel meant a Church which is in Rome, called the holy Crosse in Ierusalem. And so with the Masse of Ierusalē the diuel mocked the Pope, as in his life we haue declared. [Page 362] About the yeare of the Lord 1540. Another mockery of the Diuell with the Sacrament. not much more nor lesse, the inquisitors of Cordeua condemned (but not to be burned) one Magdelena de la Cruz, Magdelen de la Cruz. Abbesse of the Monasterie of the Franciscan Nunnes, for enormious offences, dealings and couenants which she had made with the diuell. As the Inquisitors themselues in their sentence doe say: She with the ayd of the diuell, to whom shee had giuen her selfe, making with him this pact and couenant when she was nine yeares old, became so notable an hypocrite, that shee was holden in most great worship and admiration: and so by meanes of her Paramour the diuell wrought great miracles: but of those which we haue sayd, the diuell, Antichrist, and false Prophets to do. Mat. 25. 24. 2. Thes. 2. 9. Here will I recite some, for to reckon all, would require another as great a time, as had the Inquisitors when they drew her into the Act, in the great Church of Cordoua: which Act was in the spring time, and lasted from sixe of the clocke in the morning, till foure in the euening. In all this time was no other thing read but the abominations and false miracles of this cursed woman. The false miracles of magdalen de la Cruz. Of her it was sayd, that the mariners in a storme did pray vnto her, and she being inuocated, appeared vnto them, and so the storme ceased. Of her also it is sayd, that she burned in liuely flames, like the Seraphin (this very well agreeth with her, she being of the order of Seraphicall Saint Francis) and so inflamed, was lift on high in a trance, wrapped vp in spirit, and heard wonders which mortall man could not vtter. In this last was she made another Saint Paul: who was wrapped vp into the third heauen, where he hard, &c. Of her also is it sayd, that when she did communicate, she lifted vp an elle to measure the height of the ground, and so being lifted vp into the aire, she receiued the Sacrament: which visibly went out of the hands of the Priest that sayd the Masse, and visibly went through the aire, and entred into the mouth of Magdalen de la Cruz. 2. Cor. 12. 2. And all this by the arte of the diuell. In the same maner did the Nunne of Lisbon, whom they called holy, receiue the Sacrament: whose life we will declare in the end of this Treatise. What shall we say of this Sacrament? If it were God how was he carried through the ayre to confirme the hypocrisie of Magdalen de la Cruz, and that of Maria [Page 363] de la Annutiada, and the opinion that was holden of them, and this by the arte of the diuell? The priest which said the Masse counted his fourmes, according to the nomber of the Nunnes, that were to communicate: being counted did consecrate them. And consecrated, found so many others, as before he had counted: and none hee wanted, but that onely which he saw go into the ayre, and entred into the mouth of Magdalene and of Marie. Also it is said of Magdalen de la Cruz, that when she was in the garden, and the sacrament by chaunce, passed by the streete, the wall of the garden opened, and that then, shee did worshippe it. Of her it is also sayd: that shee fayned not to haue eaten in so many dayes togither, but that shee was nourished onely with the sacrament which he receaued. So great was the opinion of her holinesse, that great Ladies of Spaine seeing themselues at point of childe birth, sent to Magdalen de la Cruz, their mantle and swadling clothes, wherein the creature should be wrapped, that he should blesse them: supposing the creatures should thus be holy & blessed. The Empresse her selfe ready to be deliuered frō Valladolid (a very long way) sent mantles to Cordoua. By reason of the holines of Magdalen de la Cruz' many Ladies and Nobles of Cordoua, and of the land about Cordoua, put themselues Nunnes of the order of Saint Frauncis. And many Gentlemen became Franciscan Fryers. Of this abhominable woman it is sayd. That she gaue to her beloued Hee and shee friendes, some droppes of her menstruous blood, making them beleeue it was the blood of Christ. The Dominicks euer haters of the Franciscanes raysed vp in Toledo, another shee possessed, which sayd: that shee had, the Innocencie of Adam, &c. But so shamelesse, and manifest were her whooredomes, that shee was by and by discouered. A few yeares since, arose there vp in Lisbon another Franciscan woman, which (say they) had the fiue wounds of Christ. As had S. Frauncis and many things else, they say of her. But I testifie, that in time she (as the rest) shall bewray her hypocrisie. In the meane time, beleeue not euery spirit. But as Saint Iohn doth warne vs, proue the spirits whether they bee of God: [...]. Iohn. [...]. for many false Prophets (As he himselfe doth aduise vs) are gone out into the world, &c. Saint [Page 364] Paule 1. Thessa. chap. 5. verse. 21. saith: proue all things, hold that which is good. As did the people of Berea. Concerning this holie Nunne, her hypocriticall life, her false myracles and illusions of the diuell, wherewith shee deceiued very many, & how shee was discouered and condemned: Read the swarme of false myracles, &c. Which thou shalt finde at the end of this Treatise. The which I haue added in this second impression. Returning then to Magdalen de la Cruze for such haynous offences and false miracles' contempts and slaunders, of Christian Religion, was she condemned, yet not to be burned, but certaine penaunces, and close imprisonment. Should a faithfull and catholique Christian say, As saith Saint Paule that a man is iustified by faith, Rom 3. 28. and not by workes, because the most iust and perfect workes which wee doe, are (saith Esaias as stayned clothes) Should he say, Esaus. 64. 6. that God and no other ought to bee worshipped and serued. Math. 4. 10. As Christ answered the diuell when he tempted him. Should he say that Anitchrist is set in the Temple of God: Who causeth himselfe to bee worshipped as God. 2. Thes. 2 As saith Saint Paule, and that Antichrists residence is in the Citie which hath seuen mountaines, or heades (which is Rome (as Saint Iohn saith. Should hee say That there is but one onely sacrifice to obtayne remission of sinnes; Apo (:17. which is the death and passion of Iesus Christ, As faith the Epistle to the Ebrewes chapter 7. Such a one would they burne. But Magdalen de la Cruz a terrible Hypocrite which fayned that shee did not eate, in so many dayes: and beeing demaunded how she was sustayned, said: with the only sacrament which she receiued: who wrought myracles by the arte of the diuell and caused her selfe to be inuocated & adored: and that besides, which we haue said: such a one shall not die. 4 Fryars hanged in Siuill. Arise Lord, Iudge thine owne cause. About the 1536. yeare, somewhat more or lesse, were foure Augustine Fryars hanged in Siuill. These men had secretly by night murdred their prouinciall; and the day following to auoyd all note of suspition, all foure of them said Masse. But (as they themselues afterwardes confessed) they had no intention to consecrate: and so did they not consecrate. Yet in the rest, they vsed all the Ceremonies and acts accustomably done by them, [...]o: Riuins lib. 1. De Religione. that say the [Page 365] Masse. For confirmation of that which I haue said: that the popish priests haue oft times no intention to consecrate, and that not hauing intention to consecrate, they cause all those that heare their masse, to commit idolatrie: I will here rehearse one notable history, which a graue author reporteth: & in our dayes happened. There was in this land (saith this author) a certaine priest, &c. Whē this man for his filthy life & incredible rudenes and ignorance of holy things was deposed and another more sufficient which could well and profitably feede the sheepe of the Lord put in his place: He that was deposed about certaine busines which he had came to my house. After some discourse, I demanded of him, that seeing he had bene aboue 30 yeares a leacher, & that he had by his concubine some sonnes now of big stature, I demanded of him I say, if purposely & truly, & withall his hart, had at any time repēted him of his whoredome. He answered me that he had sometimes repented: As at the time whē he celebrated the birth of our Lord, & at the feast of the resurrection at Easter. At that time (said he) he alwaies separated his bed, & for some nights slept not with his concubine. I cōmanded of him if finally at any time, he had truly repēted him of this his abhominable life? I demād of him, if with praiers teares sighes and grones, & that with delebrat purpose to liue thence forth chastly, & to chaūge his life into a better, he had craued pardon at Gods hand for his offence? And if hauing reputed, he put from him, his concubine, with intent neuer more to receiue her He neuer had (sayd he) any such purpose. I sayd vnto him: How then saydest thou euerie day Masse? How maidest thou no scruple to eate the bread of the Lord, and to drinke of his holie cuppe, thy conscience accusing thee, of so enormious a sinne? Didest thou not feare that the earth would open, and swallowe thee vp quick? I still insisting and constrayning him; at last, he confessed, that not pronouncing the sacramentall wordes wherewith is consecrated the sacrament, that hee should not vnworthilie receiue the bodie and bloud of the Lord he had not consecrated. What sayest thou? Sayd I I tell you that which passed, (answered hee) and the same is truth. Alas, Alas, sayd I, darest thou committe so horrible, and neuer once heard of wickednesse? Is it possible [Page 366] that thou gauest so great an occasion, of so horrible Idolatry? The people at your eleuation kneeled on their knees, cast thē selues to the earth, lifted vp the handes, towards the altar, stroke their breasts, and worshipped the vnconsecrate bread and cuppe. What thing is this? I tremble to speake it. But God (sayd I) if thou repent not, will doubtlesse sometimes giue thee, the punishment, that for such abhomination and boldnesse thou deseruest. But what neede many words? When I with wordes had earnestly reprooued him, my gallant (who not with wordes, but with prison and irons deserued to bee punished) began to excuse his fault, saying: that it was not so great, and that he was not alone, but many more, did the same: which thought it not so abhominable an offence, as I made it, &c. This far the said author.

All they that heard the masse of those men, & adored the sacrament which they lifted vp: by their owne Cannons and decrees, cōmitted idolatry. For this is their Maxim that he consecrateth not, which hath no intention to consecrate and as little doth he consecrate that pronounceth not the words of consecration: He consecrateth not that hath no intention to consecrate. miserable is the religion of those that depend vpon the intention of another. And who knoweth the intent of man, but God alone, which searcheth the harts? In the meane time shall man doubt, whether that be God, which he worshippeth, or no. Therefore a certaine Inquisitor & most great enemy to the cō uerts, fearing when he heard masse, whither the priest had intē tion to consecrate or no, An Inquisitor to auoide Idolatrie saide I adore the Lord if thou be there said. O Lord if thou be there I adore thee. By this subteltie thought this Inquisitor to escape committing of Idolatrie. In the time of the Councel of Constance, there were 3 Popes, all three did the Councel, for their wickednes, & abhominations depose: and elected Martin 5. These 3 Popes, not being true Popes, could not ordaine priests nor giue them authority to consecrate. So that after their owne cannons All they that heard their Masses, committed Idolatry. As little did all they, that were ordayned in the time of Constantine 1. and of Pope Ione, consecrate. For Constantine being a laye man, and without receiuing any orders was by force, which Desiderius his brother, king of Lombardie, vsed to the Romaines, made Pope: who not being a priest, could not ordaine, nor giue [Page 367] authoritie to ordaine priests, which not being priests, consecrated not. Concerning Pope Ione, there is none doubted, but that neither shee, nor they by her ordayned, nor they which by her authoritie were ordayned did consecrate. And so as many as in the time of this man Pope, and in the time of this woman Pope adored the sacrament, by their owne Cannons committed Idolatrie. For although they had intention to consecrate, yet had they not the Caracter, which they call (Indelibele)

Of the priestly order, and he which is not ordained priest, doth not consecrate: Alame [...]able History of burning the Sacrament. and not consecrating, all that heare his Masses commit Idolatry. And to make their sacrament the more to be loathed, I will recite here an historie, which in the 1526. yeare in a Monastery of Dominican Fryars of the towne of Auserra in Fraunce and vppon the solemne feast day of Corpus Christi happened. There was a Friar in the sayd couēt, who by reason of his age, and chiefly for being eaten with the Bubos, had not sayd Masse now of many dayes before: This increasing in him deuotion, he tooke courage to say Masse, vppon so solemne a day. So that, hee sayd Masse, and finished it. His Masse ended, and hee going through the cloister of the Monasterie, his stomack turned, and beeing not able to digest & retaine God: which hee had in bodie and bloud receiued, did vomit him vp before the chapter gate, Which thing once knowne a great rumour was presently raysed througout all the Couent. Some sayd this thing, others that thing should bee done. But in fine hauing some time disputed vppon this matter, they concluded that the Tabernacle or tombe which they vse to put on the graues, when they celebrate the Office of the dead, should be placed ouer that holy vomit. And so was it done, And this, that none should tread vppon, nor any dogges should eate that holie sacramentall vomit. And the more to honour it, foure light tapers they placed vpon the foure quarters of the tombe. This done, the Nouices were commaunded to sing all that day, the verse of the hymnes which is sung vppon that day of Corpus Christi: and beginneth: Tantum ergo Sacramentum veneremur cerni, &c. That is to say worshippe wee th [...]n with bowed knees, this so great a sacrament. [Page 368] Better should they haue sayd. This vomit of a pocky father, They sang also, the Anthem, of the same day, O Sacrum conuiuium: O holy banquet. But how holie soeuer they sayd it was, there was none (albeit some thereto exhorted the rest) that would tast it, nor put it into his bodie. For after the booke of de cautelis, as they call them, the best remedy is this that in such case can bee taken, sith among them all there was none of them, that dared to eate it: needefull it was, another shift should bee vsed. And thus it was: In the best wise they could gathered they vp that holie vomit, and very curiously daubed the ground where it had fallen. The Subprior then for that he Prior was from home) arraied himselfe in holy ornaments and with light tapers carried the vomite to the Church in procession. Some sang that which before we haue said: others (and these were the most holy frantiques and greatest hypocrites) sighed and groned for the moestful spectacle that they saw: which much marred the feast: the vomit thus carried to the Church a new deliberation was needful what therewith should to be done: The opinion of the most ancient and most learned was, that this vomit should be cast into the fire and burned to ashes: The papists burne the Sacrament which they beleeued to be God. & such ashes should be kept in el Sagrario, the Sanctuary: all which was done, as in their booke de Cautelis, &c. in such case it is commanded. So that the papists conclude themselues their God to be burned: their god I cal it, for this is their doctrin: that all the time that any forme or shew of bread or of wine shall be seen, al the time that it shal not be digested (as was not that whē the Pocky father vomited it vp with the rest,) the bread is not bread but the bodie of Christ; and the wine is not wine, but the bloud of Christ.

We haue recited the sorrowfull spectacle that happened to the Friars Dominickes, A Chough burned and the cause. with their Sacrament vomited and burned: Now will we declare another, which one which was present and an eye-witnesse tolde me, that happened to the Franciscan Friers, but not so lothsome as the other. In the Couent De Alta vila, which was in the prouince of the principalitie of the kingdome of Naples, was an ancient Friar, called Frier Antonio de Contron, who for his recreation had nourished vp a Chough, and had taught her to fly [Page 369] vp vppon his shoulders, and to eate bread in his hand, and other such like thinges. When the Friar one Sabboth of the Aduent in the thousand fiue hundred threescore seuenteene yeare was saying the high Masse in the sayd Couent, and lift vp the Hoste, that they (as they are woont) should worship the same: The Chough which then hopped to and fro, sawe the Hoste, and supposed that her maister shewed her something to giue her. The Frier in the meane time pulled downe his Hoste: and the Chough remained there, watching if her maister should mocke her with anie thing againe. Whiles the Chough thus awayted: behold, when the Friar the second time shewed the Hoste ouer his shoulders, the Chough seeing it, immediately leaped vppon the shoulder of her maister, and caught hold of the Sacrament, and by flight pearched vppon a beame in the roofe of the Church. When the Friars, and the rest that heard the Masse, sawe this, they beganne to call vnto her, but shee would neither answere, nor come downe, for shee was busied with her breakefast which (as shee thought her maister had giuen her. When good wordes nought auayled, they beganne to throwe stones and cudgels at her, vntill they brought her to the ground. And now had shee eaten all the Hoste, a fewe crommes excepted, which had fallen downe from her (and note, that according to the opinion of our aduersaries, euerie small cromme is God,) they tooke the poore Chough, and taken, did sentence her to bee burned, till shee were conuerted into ashes: which was perfourmed, and her ashes were kept in the Sanctuarie, as were the other of the vomite of the pockie Father.

Into so manie strange thinges causeth Transubstantiation our aduersaries to fall. They beleeue that the bread is no bread, but the body of Christ. Hence it commeth that they beleeue the mouse, the worme, the chicken, the Chough, &c. to eate the body of Christ. But to manifest the deceit vnto them (if they leaue to be deceiued) let them well note, what here we will say: and this it is: Two kinds of creatures may eate the Sacrament: The one, which haue the vse of reason: and the other that haue not: those which haue it not are beastes: These [Page 370] creatures without vse of reason eate only bread and drinke wine: the sacrament of Christs body eate they not: neither doe they drinke the sacrament of his bloud: Vnreasonable creatures eat not Christ nor his Sacrament but only the bread. much lesse doe they eate the body of Christ or drinke his bloud, and so to eate the bread or not to eat, they neither reioice nor be sad. Men which haue the vse of reason; are two folde: Some doe worthily receaue the sacrament; and others vnworthily. They that vnworthily receaue the sacrament, are those, which doe not examine their consciences, Nor proue themselues, before they receaue the sacrament: & to them it is all one, to sit at the table of the Lord, Iohn. 14. 21. and to sit at the table of the deuill: to receaue the most blessed sacrament which Iesus Christ in his holy suppe [...] presenteth vnto them: The wicked receaiue the Sacrament of the body and bloud of Christ but not the body & bloud of Christ. Tract. 54 in Iohannem. or to receaue the Idoll, which the Pope in his Masse putteth in his mouth. Such as these receaue not only the bread and wine (if it be giuen them) But receaue also the sacrament of the bodie and bloud of Christ: And this for their condemnation and not for their saluation. And so Sathan entreth in and possesseth them: As after the taking of the soppe hee entred into and possesseth Iudas. Such as these, doe no way receaue Christ, for the cause which wee haue shewed When wee proued the wicked, not to receaue Christ: not to receaue the Lords bread, but the bread of the Lord. As saith Saint Augustine, speaking of Iudas. They that worthily receaue the sacrament, bee they which examine their consciences, how they stand towards their God, and towards their neighbour. The which S. Paul 1. Cor. 11. calleth prouing of himselfe. And finding themselues faulty & imperfect doe humble themselues before God, repent, & withall their hart craue pardon & mercy. This done, not trusting in their owne worthines but in the worthines of Christ, they are bold to receiue the sacrament, not to their condemnation, but their saluation. For Christ, doth possesse them & incorporateth them into himselfe, and he incorporateth himselfe into them. These be they alone, which receiue not only the bread & wine: but also the sacramēt of the body & bloud of Christ; by the bread, & by the wine signified: & receauing the sacramēt of the bodie & bloud of Christ they receiue truly & really, the glorious body & bloud of christ yet not carnally, but spiritually by faith. As before we haue said. [Page 371] would our aduersaries admit this so true and cleare doctrine that bringeth with it no absurdities, but rather taketh away manie, which the word of God doth teach vs, and the ancient Doctors doe witnesse, they would not beleeue that the mouse, the chicken, the poore Chough, &c. doe eate the bodie of Christ, but a peece of bread, and that but of small substance, and so would they not burne, nor being burned, preserue their ashes.

I cannot omit here to tell that which on the same day of Corpus Christi, did an Inquisitor in Bercelona. The tale is this: It is 34. or 35. yeares, little more or lesse since, that being to go in solemne procession, which with so great pompe and triumph is vpon this day of Corpus Christi accustomed to be done through out all Spaine: and the Priest hauing now sung the high Masse, which wontedly is the last vpon that day (for all the Priests will that day go in procession) it then hapned, that the consecrated Host, which was to be put in the boxe, was so great that it could not be placed in the same. This seen, the preparation staied: and there was none in that famous companie, that could tel in such a case what ought to be done. But in the end, the wisest of the cō pany were of opinion, that another Masse should be sayd, and an Host consecrated of the like bignes with the boxe: but grieuous it was vnto them to waite so long: & it might be also, that no Priest was found, which had not already said his Masse, and broken his fast, the better to be able to go in procession: which as that day is very solemne, and is farre in going and comming. In this famous companie was there an Inquisitor much spoken of, called Molon. This man impatient to suffer so much delay, & waite so long a time, They wil not say that the Inquisitor clipped the body of Christ, seeing it is now glorified: it followeth thē that he clipped the bread or wheaten substance. presuming vpon his Inquisitory authority, demanded a paire of sheeres, wherewith he clipped the consecrate Host: so that he made it fit for the boxe, and so the procession went forward. It is to bee thought that some did abhorre the rashnesse of the Inquisitor, and sighed to see their God and Creator (as they call the sacrament) so handled by the wicked hands of the Inquisitor. Others would say otherwise. This is most certain, that had any other but the Inquisitor committed such an offence, and chiefly had he bene of any race of a new Christian, he should not (I suppose) haue escaped with [Page 372] life: one by one, al that he had he should haue lost. The chastisement wherewith Signor Molon was punished for so enormious a fault, was; that they depriued him of his inquisitors Office in Barcelona but because so notable an Inquisitor should not be idle, they prouided for him the office of the inquisitor at Seuill: where hee better might vse his handes in the time of the great persecution, which a few yeares before was raised: as in the life of Pius the 4. and the 1557. yeare we haue declared: This was the great punishment which they gaue to better him withall.

We will then conclude this Treatise with a notable history reported by Don Rodrigo Archbishop of Toledo, who ended his history (as himselfe at the end thereof witnesseth) in the yeare of the Lord 1243. and in the 26. yeare of king Don Fernando, and in the time of the great vacation of Gregorie 9. So that it is now three hundred fifty fiue yeares since he wrote it. The said Archbishop, in his sixt booke and twentie fiue chapter, That the Office which they call Toledano by Isidorus and Leander ordayned, was throughout all Spaine celebrated, vntill king Don Alonso the sixt, which wanne Toledo, at the instance of his wife Queene Constance, Frenchwoman, sent to Rome to Pope Gregory 7. requesting him that the Toledan Office being taken away, the Roman Office throughout all Spaine might be vsed, &c. And in the 26. chap. he saith, that Pope Gregory 7. at the petition of king Don Alonso, sent one Ricardus, Abbot of Saint Victor, to set in good order the Churches of Spaine. This Legate sent by the Pope (as the same Archbishop reporteth) did wickedly gouerne: so that he was depriued from his office. Before he was depriued he much disturbed the state Ecclesiasticall and common wealth of Spaine, For the Legate and the King caused them to take the French Office, and to leaue the Toledan, wherein they and their Ancestors had beene brought vp by the space almost of fiue hundred yeares: which was from Saint Gregorie the first, in whose time liued Saint Leander and his brother Saint Isidor, Archbishops of Seuil, vntill this Gregorie the seuenth, in whose time reigned Don Alonso the sixt and so vppon a certaine day for his pleasure, was this matter very truly debated in the presence [Page 373] of the king, the Primate, the Legate, and the people. The Ecclesiasticall state, Nobilitie (which the Archbishop calleth Militia) and people did purposely much withstand it, endeuouring what they could, that their seruice should not be changed. But the king perswaded by his wife, a Frenchwoman insisted with threates vnlesse it were chaunged.

The conclusion was thus: Two knights were named to fight, the one for the king, which should defend the French Office: the other for the Nobilitie and Communaltie of Spaine, which should maintaine the office of Toledo. Hee that tooke part with the king was vanquished: & the people seeing the knight of the Toledan Office was victor, reioyced. But so greatly was the king pricked forward by the Queene, that hee would not chaunge his purpose 'saying: That the single fight or (combat of two) was not law. The knight which sought for the Toledan Office, was of the linage of the Matienças, whose race as yet liueth. And when for this cause arose great tumult (for the Nobilitie and people did greatly mutine) it was determined, that the booke of the Toledan Office, and the booke of the French Office should bee cast into a great fire: all being first commanded to assemble and pray together. Then after they had deuoutly ioyned together and prayed, both the one booke and the other were cast into the fire. And the booke of the Toledan Office arose vp safe and sound without dammage aboue all the flames of the great fire. The Romane office was cast into the fire, & burned but not the Goti [...]sh. All which, saw those that were present, & gaue thanks vnto God. But the king being of an high stomacke, and bold executor of his will, neither feared by the miracle, nor moued by request, perseuered rather in his purpose, threatening the losse of goods and life to those that should resist him: and so commaunded that the French Office (which was now the same with the Roman) should bee celebrated through all his kingdome. And then all weeping and swearing, From whence commeth this saying. As the King wil, so go the Lawes. the old Spanish Prouerbe began to be said:

Alla van leyes, do quieren Reyes.

As the king will, so go the lawes.

And from that time was the French Office kept in Spaine, as well in the Psalter, as in the rest, which neuer before that [Page 374] time had bin receiued nor vsed in Spaine: yet in some monasteries it was afterwards vsed for a time: And the translation of the Psalter in manie Cathedrall Churches and Monasteries at this day is also vsed. Thus farre the Archbishop. In this historie reported by the Archbishop, is there much to be noted. First, that now 500 yeares past (for so long time is it since Gregorie the seuenth died, in whose time reigned Don Alonso the sixt) the diuine Office celebrated in all our countrie of Spaine was not the Roman, but the Gothish, which they called the Toledane office. This office was changed through the desire of a French woman, who so greatly pricked forward the king her husband, that he chaunged the ancient Office, maugre the state Ecclesiasticall, Nobilitie, and all the Communaltie of Spaine. The Pope also that commanded the Office should be chaunged, was one of the most abominable that did eate bread in his time. Many wrote his life: A great inchanter he was: by force of Armes without any election he made himselfe Pope: A tyrant he was, an heretike: he burned the Sacrament of the Altar, his God. And the moreouer, which in his abominable life we haue declared. For which enormious sinnes, in his absence (for he would not appeare) hee was condemned and depriued, in the Councell of Brixa. And Clement the third was made Pope in his place. The Legate of the Pope, which dealt in this businesse, of the chaunge of the Office, was aso another such like as his maister that sent him, and so abode in the same with his maister and Lord. For his wickednesse (as the Archbishop reporteth) was he depriued. In these two, Pope and Legate, is the old Spanish Prouerbe verified: Qual Abad, tal Monazillo: Such Abbot, such Nouice.

Hereby shall our Spaniards perceiue, that the diuine Office and Translation of the Psalter, which our forefathers vsed in Spaine, vntill the yeare 1080, or little lesse, was not the Roman office: much lesse was it the Masse, which now in Spaine is so greatly esteemed. For the Roman Office, which before fiue hundred yeares was celebrated, was defiled with the superstition and idolatry, which we now see in the Masse, as be Transubstantiation, the taking from the faithful the one half [Page 375] of the Sacrament, Intercession and Inuocation of Saintes Purgatorie, &c. Long time after, about the 1215. yeare, Innocent 3. being Pope was Transubstantiation admitted and made an article of the faith. Albeit true it is, that this Gregory 7. was the first that drawing it out of hell began to exalt it. And notwithstanding that the Romane Office then vsed was nothing so euill nor ought agreed in Idolatry with that which is now yet is it to be thought there was great difference between the Toledane and the Romane office, seeing that all Spaine so purposely and truly opposed it self to the king, the Queene, the Pope, and his legate, and receiued not the Romane Office but with great dislike and forced by threats of life & goods. That also is to be noted which the Archbishop speaketh concerning the combat of the 2 Knights and of the friar, which (the Gothish Office remaining safe) then burned the Roman Office. If they will haue miracles, this of the fire is strange. D. Illescas lib. 5. vpon the life of King Don Alonso the 6. saith almost the same that Don Rodrigo the Archbishop doth: for from him hee tooke it, but that of affected malice he changed some things: whose words I will here set downe: When hee that defended the part of the Gothish Office (sayth he) was Ʋictor: the king stroue by all meanes to take it away, and hauing cast into the fire two Masse bookes (the Archbishop saith, it was determined that the booke of the Toledan Office, and the booke of the French Office should bee cast into a great fire. He saith not Masse bookes) the Roman leaped out of the fire. and the Gothish was not burned in it. The Archbishop saith, the booke of the French Office was consumed of the fire, and the booke of the Toledan Office arose vp without receiuing any domage. Here seest thou the maner of our aduersaries dealings. To aduaunce his Catholique faith hath God no need of such lies. And note that Doctour Illescas alleageth not the Archbishop, from whence hee tooke this report, lest his shamelesse falsifying should haue beene seene. The Authour, and the place, which is the sixt booke, the 25. and 26. chapters haue I alleaged. I beseech the Reader to reade it, that it may bee seene whether I, or Doctor Illescas doth ly. I speaking with the Guardian of S. Francis of Mexico, touching this falsification of Doctor Illesca [...]. [Page 376] It was so (answered he me) as Doctor Illescas said, and that our booke were falsified. But I brought him an old booke with the armes royall, printed at Granada, and shewed him the place, & the poore Warden was ashamed.

And it is to be noted (as noteth D, Illescas) that by the command of Don Sancho 1. king of Arragon, the Gothish or Mosorabish Office was least to be sayd in Arragon, and the Roman Office, which now is vsed brought in. In S. Iohn de Pena the 21. day of March, The first Latine Masse said in Spaine. in the 1071. yeare, was sayd the first Latine Masse after the manner of the Romaines: The same Doctor Illescas also saith: The 25. day of may in the. 1083. yeare King Don Alonso 6. wan Toledo, the great Church whereof called Mesquita was consecrated the 25. of October in the 1086. yeare. Thus was the Gothish office chaunged in Arragon fifteene yeares at least before it was in Castile. Note ye Spaniards (which thinke and beleeue the Latine Masse, now sayd in Spaine, to be most ancient from the time of the Apostles) the first Latine Masse, after the Roman maner was said in S. Iohn de Pena in the time of king Don Sancho 1. And in this yeare 1599. is no more but 528 yeares since. If ye beleeue not me, beleeue D. Illescas and others, that say the same which I do. A new thing is the Masse: which plucketh from the Church, the institution of Iesus Christ, I meane his holy Supper: God giue you grace to returne and restore it to it former place.

Of this change others also make mention. George Cassander in the preface of his booke intituled Ordo Romanus de officio Missae, saith these words: But the Spaniards (As they be most resolute in the institution which they haue once receiued) held constantly for manie yeares the rites of their countrey. Their rite was called the Rite of the Mosarabes: and so was it called, because the Christians mingled with the Alarabes, which occupied the best part of Spaine, vsed the same, from the time of Saint Llefonso Archbishop of Toledo, and Saint Isidor Archbishop of Seuill. In the end and time of Gregorie the seuenth (forcibly constrained by Don Alonso the sixt which wan Toledo, With greife and teares was the Romaine Rite admitted in Sqnine. at the instigation of Queene Constance, a French woman, after many great contentions (and not without teares, leauing their countrie rite, they receiued the French or Roman rite: [Page 377] Which rite notwithstanding could not so be rooted out, but that it still remained, and yet doth remaine in some Churches and Chappels of Toledo. Verie largely is this discourse in the generall historie of Spaine, made in the name of Don Alonso the tenth. It is also found in the historie of Don Rodrigo, a most graue Historiographer of Toledo. Hitherto Cassander.

Iohannes Ʋasseus heereof maketh mention, speaking in his Chronicle of the destruction of Spaine, which happened in the time of King Don Rodrigo. The Christians (saith this Authour) which remained in Spaine, had libertie of their Christian religion, vntill the time of Don Alonso the seuenth, in whose time came out of Affrike the Almohades, which suffered no Christian to liue in the Christian religion. These Christians which liued among the Moores, were called Mosarabes, to wit, mingled with the Alarabes, and their diuine Office composed by Saint Leander and Saint Isidor, was called the Mosarabish Office. He saith also: This Office at this day is called Mosarabe, and is vsed in sixe parishes in Toledo, and in the Cathedrall Church, in the Chappell of Cardinall Francisco Ximenez. On certaine dayes of the yeare in Salamanca is it also vsed in the Chappell of Doctor Talauera. Others say they are called Muçarabes with ç, not with s, of Muça the Moorish Captaine which wan Spaine, and gaue libertie to the Christians to liue in the Christian religion. After this describeth Vasseus what maaner of Office is this Mosorabe, and how it is celebrated: But I much feare me, that the Office Mosorabe, now in the foresayd places celebrated, either by adding or diminishing, is much different from that, which Saint Leander and Saint Isidor made a thousand yeares past. Of this I feare me, because the Popes haue bene verie diligent in taking away that which hath bene contrarie to their doctrine, and in adding that which made for them. And so suspect I many of the ceremonies and garments, that now (as saith Vasseus) are vsed in the Office Mosorabe. In this opinion doe I strengthen my selfe, seeing that among other names of Saints in the Office Mosorabe named, are named Ambrose, Augustine, Fulgentius, Leander, Isidor. And it is not to bee thought [Page 378] that Saint Leander and Saint Isidore, which composed this Gothish Office, would put their owne names among the names of the Saints: and so thinke I, that they haue much added and taken away to and from the Office Mosorabe, to make it hold affinity with the Masse which now they say: and so to declare it almost all to be one. But be it as it will be, either that they haue added vnto it, or taken from it or not, I hold for a more sure thing the simplicitie and maner which Iesus Christ, his Apostles and Martyrs vsed in celebration of the holy supper, in the primitiue Church. Imbrace we then the first institution which the Euangelists and Saint Paul, 1. Cor. 11. recite: and so shall we not erre.

By that we haue said in this Appēdix, thou shalt see most deerly beloued Spaine (God for his mercy open thineeies,) the account which the Pope & his cleargy make of the Sacrament, albeit, they affirme it to be God, & not bread nor wine▪ It they vse to reuenge their wrongs, hatreds and malice: and so in Florence was the eleuation the signe to begin the murder. With it they poison, as a little before we haue said: They vse it for an Harbenger sending it one or modaies iornies before, atended with the basest sort of people: as in the beginning of this booke we haue declared: For coniuration they vse it: as did Gregory the seuenth, and because the sacrament did not answer him, he cast it into the fire, and burned it. The Dominicans of Auserra did also burne it: and the Franciscans de Alta villa burned the Chough, and in burning the Chough, they burned the Sacrament which she had eaten, &c. And the booke which they call de Cautelis, commanded in such cases, that they should so do. And when the Sacrament for want of renewing in time, is become mouldy, it commandeth it to be burned, and the ashes to be kept. Molon the Inquisitor clipped it also. The book of the Roman Office also was burned, the Gothish remaining miraculously safe and sound, as reporteth Don Rodrigo Archbishop of Toledo, before alleaged. Also seeing the diuell vseth it to deceiue, as he deceiued the Pope, when he told him hee should not die vntill he had said Masse in Ierusalem, before by vs mentioned vpon the life of Syluester the second: and to cause idolatrie, as we haue seene in Magdalen de la Cruz, and in the foure [Page 379] Fryars, which were hanged in Siuill: which had no intention to consecrate, and so did not consecrate; and in the clearke which sayd not the words of consecration: and in them that Constantine 2 & Pope Ione ordayned: who had intention to consecrate but not being priests, as before we haue said, did not consecrate What shall we hereupon conclude? Two things, the first, that the Popes and their ecclesiasticall rable, which doe such things be Atheistes, without any God; or religion. The 2. That their Massall sacrament, albeit they say (though many of themselues beleeue it not) the same to be Gods is no God, but an Idoll set in the place of God, and as God worshipped. And if this be so; why then do they persecute them with fire & bloud which (so taught by the holy scripture) do well know the Masse, & it misfall sacrament, to be a prophanation of the holie supper of the Lord; to be a terrible abhomination and Idolatrie? The Masse hath no agreemēt with the holy supper which the Lord instituted, & which his disciples did celebrate: Compare the one with the other (the which we wil do at the end of this Treatise) aswel touching the substaunce of that which is giuen; as also the ceremonies with which it is giuen. And it is euidently to be seene, that there is no more agreement betweene the holy supper, & the diuelish Masse: then there is betweene light and darknesse: betweene good & euill, betweene truth & falshood betweene Christ and Beliall.

I haue passed by the Lordes assistaunce (whom with my whole hart I beseech to direct my steppes) two terrible labyrinthes of filthinesse, and Idolatrie: which are the Pope aud his Masse. Of the true priesthood and Sacrifice. Now by the same assistaunce wee will enter into the most pleasant garden, into the most sweete and most holie orchard and garden full of all consolation and comfort. Which is the Treatise of the true priest, and of the true Sacrifice, which this our high priest offered: with which, wee being sinners, and sonnes of wrath, he reconciled vs to God. Oh good newes! Heare them then, O Spaine, and beleeue them. In this Treatise I wilbe short, for many things which were here to be sayd, haue we formerly sayd in the confutation of the false priestes, which is the Pope: and of the false sacrifice which is the Masse. And there haue we sayd it, for confutation of falshood: [Page 380] For how can falshood be confuted, but with the truth? walke we then hence forth, as Children of truth and light.

He that listeth to knowe, who is this high priest, and what is this his onely and eternall sacrifice: Let him read the Epistle which the Apostle wrote to the Hebrewes, & there clerely shal hee find both the one & the other. And no booke there is in all the holie scripture, which more to the purpose, and more axcellently handleth this argument, then this Epistle. An Epistle truely, worthie for each faithfull Christian to reade, and reade againe, and to retaine in memorie: Seeing there in is handled a matter so necessary, without the vnderstanding & knowledge whereof, it is impossible for mā to be saued. For what thing is more necessary, thē to know, who my redeemer is: & how he hath redeemed me; & so to beleeue in him, & beleeuing in him, to be thankful vnto him, by liuing in holines and righteousnesse all the daies of my life? His maiesty pardon our imperfections, & supply that much which is wanting. But before we enter into this matter. That which we beleeue touching the person and office of Christ. Let vs declare that, which we beleue of Christ: we confesse that Iesus Christ is truely God, and truely man, & that in as much as he is God, he is equall with the father & with the holy Ghost, & in nothing inferior. We confesse that in as much as he is man, he is lesse then the father, and lesse then the holy Ghost, and in nothing equal. We confesse these two, so far different natures diuine, & humaine, not to haue bin vnited nor conioyned for euer, Gal. 4. 4. but in time: as saith S. Paule when (saith he) the fulnes of time was come, God sent his son made of a woman, & made vnder the lawe, Io. 114. &c. The same saith S. Iohn. And the word was made flesh, and dwelled among vs. So that from thenceforth is hee called, and is true God and true man: and so according to this coniunction, Christ is lesse then the father. For the father hath made him, and giuen him vnto vs. For our king, Prophets and priest. The office of Christ is to be our King, prophet and prest. Which three offices, the name of Christ signifieth, which is a Greeke word, and is the same that is Messias in Hebrewe and Vngido in our Spanish tongue. So also is it called, because these three kindes of men, 1. Sam. 10. 1. were in olde time annointed. And so doe wee read that Samuel annointed Saul for king. 1. Sam. 16. 13. Dauid also hee annointed. 2. Sam. 1. 34: Sadoc annointed Solomon, &c. Concerning the Prophets wee read that Elias annointed Eliseus. 1. Kings. 14. 16. [Page 381] Concerning the Priests annoynting, it is seene in Exod.. 30. 50. These 3. Offices doth the holie scripture attribute to Christ. It calleth him king Psal. 2. 6. I haue appointed to my selfe a king ouer Sion. Also Luke 1. 33. And he shall raigne ouer the house of Iacob for euer, & his kingdōe shall haue no end. Also Iohn 1. 49. 12. 15. Mat. 22. Al the places also which say Christ to be the head of the Church, cōfirme Christ to be king, a Prophet he is called Esaie, 61. 1. Luk. 4. 19. Also Deut. 18. 15. It is promised that God wil raise vp a Prophet: Actes. 3. [...]3. which place S. Peter, in that excellēt sermō which S. Luke mentioneth, vnderstandeth of Christ who is the Prophet of Prophets. In the same maner vnderstādeth it S. Stephen. A priest is hee called Psal. 110. 4. Thou art a Priest for euer, after the order of Melchizedech. Act: 7. 38. Which place in the Epistle to the Hebrewes, is oftentimes alleaged: where it calleth him the only & euerlasting priest. But the difference between the kings Prophets & priests of the olde Testament, & Christ, is this: they were the figure of Christ, and annointed they were with materiall & visible oyle: But Christ is the thing figured, & is annointed not with visible oyle, but with the grace of the holy spirit. As he himselfe Luk. 4. 18. doth witnes, in declaring the prophesie of Esaie. The spirit of the Lord, &c Of this kind of ointmēt, thus speaketh the Psal. 45. 7. Thou hast loued righteousnes, and hated Iniquitie. Wherfore God euen thy God, Esay. 61. 1. hath annointed thee with the oyle of goodnes, aboue thy fellowes, which place the Apostle vnderstandeth of Christ. Hebr. 1. 9. And Christ being annointed with the spirituall oyntment, we vnderstand his kingdome not to be of this world, his doctrine to be heauenly & his priesthood to be euerlasting & diuine.

Christ as king appointed of the father, The office of the king. gouerneth his Church & giueth her lawes: which no prince, nor the mightiest monarch of the world, philip: 2. 9. 10. may disdaine or abolish. For it is noted that all (how mighty soeuer) do acknowledge him for king of kings & Lord of Lords. For God (as saith S Paul (exalted Christ, & gaue him a name aboue all names: that at the name of Iesus, euery knee do bowe in heauen in earth, The office of the prophet. and vnder the earth.

Christ as a prophet doth teach vs the will of his father doth shewe vs what we ought to fly: & what we ouht to follow. Whō the father gaue vnto vs, for our Doctour, maisterand teacher, [Page 382] whē he said: This is my beloued sonne in whom I take delight, heare him. He wil we should heare another Doctrine, albeit an Angel from heauen doe preach it, Math: 17. 5. If an Angel from heauen (saith Saint Paul) shal preach vnto you another gospel thē that which I haue preached vnto you (the which he had learned of the Lord Iesus) Let him be accursed. Gal: 1. 8.

The office of the priest, The office of the priest, is to appeare before the diuine Maiestie: to appease his wrath, and to obtaine grace for vs. The which he performeth: Offering a sacrifice pleasing, and acceptable vnto him. This did Iesus Christ, offering vp himselfe vpon the Crosse. Which sacrifice one only time offered, and neuer more reiteratetd (For reiteration should shewe imperfection to haue beene in it) was so sweete, and so good a sauour vnto God, that he was pleased: and being pleased, was reconciled with men. So that he pardoned all our sinnes and sanctified vs for euer. Of these three offices treateth also the epistle to the Hebrewes. In the 1 chapter, it sheweth the excellencie and maiestie of Christ aboue the Angels, and consequently ouer all Creatures. In which it deuoteth his kingdōe. In the third chapter, the Apostle calleth him the teacher of the will of God. Which thing did the Prophets. chapter 13. 20. he calleth him Great Pastor. By Pastor, he vnderstandeth a teacher. And so in the 7. verse he said. Remember your Pastors which speake vnto you the word of God, &c. That Christ is a priest, and his sacrifice, his proper body, his flesh, and his bloud which he himselfe offered to the father for vs, all this Epistle is full thereof. Of which I will here make a short Summarie concerning that which toucheth his Priesthood and sacrifice. This then is that, which we now promised to shewe. So necessary for a Christian, is this Doctrine of the Priesthood and sacrifice of Christ. That without it, Acts. 4. 12. it is impossible to be saued. For (as saith Saint Peter) there is no saluation in any other: and no other name there is giuen to men vnder heauen: A Summary of the Epistle to the Hebrewes. wherein we may be saued: Come we then to the Summary: in the first chapter of the Epistle, the Apostle sheweth the excellencie of Christ aboue the Angels The which he confirmeth with passages of the scripture. In the 3. verse, He maketh mention of the sacrifice of Christ: hauing made (saith he) the purgation of our sinnes in himselfe chap. 2. [Page 383] The Apostle hauing proued in the first chapter, the dignity of Christ, concludeth in the beginning of the 2. chapter the obedience due to his doctrin, & the great punishmēt: prepared for vs, if we despise the same: which menaces he afterwards vseth, & chiefly in the 6 and 10 chap In the third chapter, he compareth Christ with Moses: proueth Christ to be his superior: wherefore he exhorteth the Hebrewes to obey him; And that they should not be obstinate against Christ: As their fathers in the time of Moses, were obstinate against God. In the 1. vers. he saith. Consider the Apostle & Bishop of our profession Iesus Christ. In the 4. chap. He exhorteth thē to cōtinue in the receiued grace of the Gospel, & openeth the gate to the Treatise of the priesthood of Christ: & so saith he verse 14. Therefore hauing one (so) great a high priest, which pearced the heauens Iesus, &c. And in the 15. verse, we haue not an high priest, which cēnot haue cōpassion of our infirmities: In the 5. chap. The Apostle sheweth, what the office of the high priest is: speaketh of the dignitie of Christ & of his offering, & of the vertue & efficacy thereof. The dignity. The eternall son of God: The offering his flesh and his bloud himselfe. The efficacie of his sacrifice, Heb. 7. 2 [...]. to be heard of the father, & made the cause of euerlasting saluation, to those that obey him (as he saith verse. 9.) In the 6. verse, saith he Christ is a priest for euer, after the order of Melchizedech. Which maner of speaking, the Apostle taketh of Dauid. Psal. 110. 4. & oft times vseth it in this Epistle chap. 5. vers. 6 & 10. chap. 6. 20. cap. 7. verse. 17. & 21. And in the 15 verse he sath: that he is likened to Melchizedech. What the order of Melchizedech is, we haue before said speaking of Transubtantiation. In the 6. chap. he calleth Christ our forerunner & high priest, &c. In the 7 chap. the Apostle taking occasion of the last words of the chapter going before: Thou art a priest for euer, after the order of Melchizedech, beginneth very fitly to intreate, who Melchizedech was, and wherein he was like to Christ, without father (saith vers. 3.) without mother, &c. This done, the Apostle sheweth the priesthood of Christ, which is after the order of Melchizedech, to be much more excellent, then the leuitical priesthood. The causes which he sheweth, are that the priesthood of Christ being come, it adnulled & abolished the leuiticall priesthood: that also of Christ [Page 384] was instituted with another: The Lord sweare (saith he) & will not repent, &c. Psal. 110. But the Leuitical priesthood was instituted without an oath, the priesthood also of Christ is eternal, & euer holdeth his being & vertue: the Leuiticallnot. Also Christ, who exerciseth this euerlasting priesthood, is much more excellēt thē Aaron: Christ is our continuell Intercessor. which exerciseth the Leuitical priesthood: Of so great vertue is the sacrifice of Christ. That hauing one only time offered, he left no place for any other expiatory sacrifice. For he eternally saueth those that come vnto God by him: euer liuing to make intercession for them. Heb 17. 25. They need not then any other sacrifice, but the only death & passion of Christ. And as little haue they need of any other Intercessor, or mediator but only Christ. Who so will not be contented with this only sacrifice, nor with this only intercessor, Ier. 2. 13. let him seeke for others better. To such a one, it wil happē, that leauing the foūtain of liuing water, he shal dig cesterns, which will hold no water. Also, of so vnmeasurable vertue is this sacrifice which Christ one only time offered that it neither ought, nor can be reiterated. For reiteratiō is a most sure argument of imperfectiō: And this is the cause why the Leuitical facrifices were so, & so often reiterated, because the bloud of calues, and of Goates, could not perfectly sanctifie either those that offered them, or those for whom they were offered. He that will attentiuely read, & meditate vpon this 7. chap. shall not desire any other sacrifice but that only which Iesus Christ one onely time offered. Which was himselfe: As verse 27 is declared. The memory whereof the Lord commandeth vs to renewe so often as we celebrate his holie supper.

And this word (once) which the Apostle. chap. 9. verse. 12. 25. This worde once is much to be noted. 26. 28. and chap. 10. 10. 12. 14. vseth, is very much to be noted. For vpon the word (once) groundeth the Apostle his argument, to proue the priesthood of Christ to be much more excellent; then the Leuitical priesthood. For the Leuitical priests, reiterated their sacrifice which they offered: First for their owne sinnes, and then for the sinnes of the people: But Christ offered not sacrifices but one only sacifice (to wit) himself: and not for himselfe (for he had no sinne: Esay 53. 9. 1 peter. 2. 12▪ neither was there any guile found in his mouth) but for others. And this sacrifice did he not oftentimes offer, nor commanded it should be oftentimes offered: one only time did he offer it. In the 8. chap. the Apostle repeates [Page 385] that which he had said in the chap going before concerning the heauenly & euerlasting priesthood of Christ. In the 9. chap. he three or foure times repeateth the word once. In the 10. chap. vers. 10. he repeateth the word once. In the 5. and 12. One sacrifice, and vers. 14. One only offering.

Hitherto treateth the Apostle of the Priesthood & sacrifice of Christ: After the order of Melchisedeck, and as in the word, after the order of Melchisedech, there remaineth great mystery: for by it the Apostle proueth the Priesthood of Christ to be eternal, repeating the same as (wee haue seen) for a word of so great importāce. So also in the word Once, which the Apostle so often repeateth is there great mysterie: for therby two things are proued. The first is, that there is no other sacrifice to obtaine remission of sinnes, but onely that which Iesus Christ offered. The second is, that this sacrifice is, & euer shall be of so great vertue and efficacie, Once. as it was the day, houre and moment when Christ offered it: for which cause it neither ought, nor may be reiterated, without doing most great iniurie to Christ: as though his sacrifice which he once offered, were not fufficient to obtain pardon for all sins: & that therefore another new sacrifice were needful, or at the least to reiterat the old. All, as many as were, or shalbe saued, not onely since the death of Christ, but before his death also, frō the first iust Abel, vnto the last, were, are, & shalbe saued by the vertue of this only sacrifice once offered. Otherwise must he often haue suffered since the foundation of the world. But now in the end of the world hath he appeared once to put away sin by the sacrifice of himselfe: Hebr. 9. 26. These be the words of the Apostle: against which nothing impugneth that which S. Iohn saith in his Reuelatiō: Apo [...] [...] 3. That the Lambe (Christ) was slaine frō the beginning of the world: for Iesus Christ but onely once died: & this was, whē Tiberius Caesar was Emperor: which is now 1566. yeares since. How thē saith S. Iohn, that he died frō the beginning of the world? To this say we, that S. Iohn meant that the sacrifice which Christ offred, did not only profit those that in the time of Christ, or sithence liued: but all those also, which were long time before frō the beginning of the world. For all before the death of Christ, which beleeued that the seed of the woman (which is Christ) should breake the head of the serpent (which is the diuel) were neither more nor lesse saued, then these which sithence the death of Christ, [Page 386] beleeue that he is come and that by dying he hath ouercome the deuill. All one faith haue Wee aud the faithfull of the olde Testament. In the same God whom we beleeue, beleued they: the same faith which wee hold held they: and by the same sacrifice of Iesus Christ one only time & no more offred they & we are saued: The same Sacraments as touching the substance that we haue, had they. So wittnesseth Saint Paul when he saieth: Moreouer, Brethren I would not that yee should be ignorant, That all our fathers were vnder the cloud and all passed through the Sea: 1. Cor. 10. 1. 2. 3. 4. and were all baptised vnto Moses in the cloud and in the sea, and did all eate the same spirituall meate and did all drinke the same spirituall drinke: for they dranke of the spirituall Rocke that followed them which Rock was Christ. This is the difference between them and vs, that they beleeued Christ the Messias, shuld come and we beleeue that he is already come, and hath fulfilled all whatsoeuer was written of him. We then here conclude; that with one only sacrifice, which Iesus Christ offred, and this one only time, and no more he sanctified for euer all those that from the beginning of the world haue bene, are, and shall be sanctified. The Lord God, which whē we were the children of wrath and his enemies, hath shewed vs such mercie, giue vs grace firmely and constantly to perseuer in this faith, & perseuering, may liue in holinesse and righteousnesse all the dayes of our life.

The holy Scripture (as we haue seen) mentioneth two kinds of Priests which offer sacrifice for sinnes: Two kinds of preists. the one after the order of Aaron, the other after the order of Melchisedech. Many there were after the order of Aaron, because being mortall, they died, and being dead one succeded another. After the order of Melchisedech no other Priest there is but only Christ: who being an euerlasting Priest, and his sacrifice being of euerlasting vertue, admitteth no companion: for he only is sufficient. This priesthood shall shall endure for euer, and it is proper to the new Testament, wherein there is not, nor can be more then one onely Priest, which neither hath, nor can haue companion nor successor in his office. For he is an euerlasting priest: and therefore his offering one only time offered, is of euerlasting vertue. Hereupon we then conclude, that if the Masse-priests (which say they offer Christ in Sacrifice for the sins of men) be Priests instituted by God, either they so be after the order of Aaron, or after [Page 387] the order of Melchisedech (for of these two only orders the scripture maketh mention.) But Priests they be not after the order of Aaron, which already ceased with the death of Christ. As little are they of the order of Melchisedech: for after this order there is but one only Priest, The Masse priests be not after the order of Aron, nor after the order of Melchisedec but of Baal. which is Christ. Hereuppon it followeth, that if they be Priests, not by God, but by the diuell be they instituted: and so be they the Priests of Baal. May it please our God and Lord to conuert them: Or if they bee vessels of wrath, to breake them with his rod of yron, that they doe not more mischiefe to the Catholique Church, the Spouse of Iesus Christ, and with his precious bloud redeemed. I trust in mine omnipotent God that one day he will haue mercie vppon our country of Spaine: and send the true Elias, which with the power of Gods word shal kill these false prophets & filthy priests.

Besides the expiatory sacrifice, The Sacrifice Eucharisticall. wherof we haue spoken, anothere there is called Eucharisticall, of thanksgiuing: This sacrifice offereth and ought to offer euery faithfull and Catholique Christian: and for such a one, he that offereth it not, neither is, nor ought to be holden. What maner of sacrifice this is, in the beginning of this Treatise of the Masse we haue before declared. And if euery Christian offer vnto God this kind of sacrifice; it followeth hereupon that euery Christian, Exod 19. 6. seeing he offreth sacrifice, is a priest. And for this cause God commanded Moses to say these words to all the people of Israel, peter. 2. 6. Ye shall be vnto me a kingdom of Priests, and a holy nation. And S. Peter speaking to all the faithfull, saith: Ye are a chosen generation, a royall priesthood, an holy nation,, a peculiar people, that ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light, &c. S. Iohn in his Reuelation, speaking of the Lambe, saith: Thou hast made vs vnto our God kings & priests. Of this which we haue said we conclude, Christ only to be the Preist, who offring vp himselfe & this onely once, obtained for vs remission of sins: & that all faithful christians are priests & that not once, but manie times, euery day, euery houre, & euery moment (so ought it to be done) do offer sacrifices of praises vnto God. And why ought we to praise God, & to giue him thanks? For al the benefits which we receiue ech momēt of him touching both body & soule. But for this benefit chiefly that passeth all others which is [Page 388] the inestimable benefit that we receiue by the death & passion of Christ. By the sin of the first Adam we were all made sinners and seruants of sinne, sonnes of wrath, enemies of God and to two sorts of death, temporall and eternall of body & soule condemned. Strangers we were from the common wealth of Israel which is the house of God: And so all the goodnes which was in vs, was either wholly lost and banished from vs, or els corrupted and endamaged through sinne: So that we cannot think well, much lesse can we doe well. The cause of all this is sin: which (as saith Saint Paul) entred into the world by Adam, Rom. 5. 12. & by sin, death: And so death went ouer all men: for as much as all men haue sinned. But contrary wise, by the righteousnes of the second Adam Christ, by his obedience, by his death & passion (for of no lesse power to saue was his obedience, then the disobedience of the first Adam to condemne all) are we made iust, free from sin, sonnes & friends of God, heires of life eternal, citizens of the heauenly Ierusalem, desirous to do wel, and enemies vnto euil: and whatsouer wickednes is in vs, it is conuerted into goodnes: For by Christ grace entred into the world, and by grace, life,: and so went grace vnto all men in him, in whom all men were saued. O my God, how vnspeakeable is thy mercie and goodnesse, that thou so much louedst the sinfull world, that thou gauest thine only begotten son, that euery one that beleeueth in him should not perish, Ioh. 3. 16. but haue euerlasting life, &c. And if God so loued the world, that he spared not his onely begotten son, but gaue him vp for vs how thē shal he not giue vs al things with him? Who shall lay anie thing to the charge of Gods elect? And that moreouer which S. Paul to this purpose saith, Rom. 8. 32. But God setteth out his loue or charitie towards vs: seeing, that whiles wee were yet sinners, Rom. 5. 8. Christ died for vs. Much more then being now iustified by his bloud, shall wee be saued from wrath through him. For if when we were enemies, we were reconciled vnto God by the death of his sonne: much more now being reconciled vnto God, shall wee be saued by his life, &c. Who so listeth to know and meditate vppon that which Christ did, and suffered to obtaine for him remission of sinnes, and reconcile him with God: let him reade the historie which the Euangelists set downe concerning the life and death of Christ: [Page 389] he shall finde, that from the houre wherein he was borne v [...]ntil he died, no other thing he was but a verie example of crosses afflictions, miseries and calamities. And what greater miserie then to be born in a manger amongst beasts? And that when he was borne, it behoued him to fly to a strange land, for feare of Herod, who sought to slay him? This miserie can none vnderstand but he that with aduersitie, hath bene a stranger. And to what land did he fly? To a land of a barbarous language, and strange religion. The vnion of Religon is greater then that of the nation. It is great comfort for a stranger to find people of his owne nation: but much more is it to find people of his owne religion. Very long should I be, thus to prosecute the life of Christ: to the Euangelists I referre me. And if miserable was his life to the eyes of men: much more miserable and vnhappy was his death. Sith as a transgression of the diuine and humane law, he was publikely sentenced to die vpon the crosse: which kind of death was not giuen but to abominable persons, which had committed enormious offences and sinnes. And so pronounced the holy scripture such sentence, Deut: 21 23. when it said, Cursed is he vvhich hangeth on the tree. Gal. 3. 13. And so Saint Paul speaking of Christs humiliation, Philip. 2. 8. saith: He became obedient vnto the death, euen the death of the crosse. And all this which he out wardly suffered, was nothing in comparison of that which his most holy soule inwardly felt: this was, the insupportable burthen of sinnes, not his, but of all men, which God layd vpon him: for which, hee onely was to satisfie. This so great a weight felt Christ, when praying in the garden he sayd, Father if thou wilt, let this cuppe passe from me, Luke. 22. 42. yet not mine, but thy willbe done. And so great was his sorrow, that an Angell from heauen appeared vnto him, and comforted him: and notwithstanding being in an agonie, Math. 27. 46. hee prayed more earnestly: and his sweate was (as witnesseth the same Euangelist) like droppes of bloud trickling downe to the ground: Christ in saying my God, my God, why hast thou forsaken me, felt truly the paine which the damned suffer in hell. & so as abhorred and forsaken of the Father, for the multitude of sins (not his, but ours) which were poured vpon him, a little before he gaue vp the ghost, cried he out with a loud voice, saying: My God my God, why hast thou forsaken me? Christ, thou seest here cast into the depth of hell, striuing with death, with sin, & with the diuel, which fel to the erth with him: but their reioycing not lōg endured: for Christ aided by his [Page 390] diuine power returned vpon his enemies: and did in such sort suppresse them that he vāquisht thē for euer. This is that which S. Peter saith: Act: 2. 24. Whom God hath raised vp, an [...] loosed the sorrowes of death, because it was impossible that he should be holden of it. And so Christ hauing vāquished his enemies, Esay. 53. 4. satified the Father for our sins, & reconciled vs with him, went out victorious frō this cruel & bloudy battell. Read for this purpose Esai. 53. wherein Esayas seemeth not to bee a prophet which foretelleth that which should happen to Christ, but an Euangelist, which recounteth that which already had befallen him. In the 4. verse he saith: Surely he hath borne our infirmities and carried our sorrowes: yet we did iudge him as plagued and smitten of God and humbled. vers. 5. But he was wounded for our transgressions, hee was broken for our iniquities, the chastisment of our peace was layd vpon him, and with his stripes are we healed, verse. 6. All we like sheepe haue gone astray: we haue turned euery one to his owne way, and the Lord hath layd vpon him the iniquitie of vs all &c. And ver. 11. By his knowledge shall my righteous seruant iustifie manie: for he shall beare their iniquities. An admirable chapter is this against the obstinate Iewes, which expect their Messiah to be verie mighty in this world, The 53. chapter of Esaias, painteth o [...]t Christ far otherwise then the Iewes doe expect. a great warriour, which shall kill and cleaue asunder. But here the Prophet depaintcth out a man, the most humbled of any that hath been, whipped and wounded of God and men, without any forme or beautie: so had he bene handled of God and men. Admirable also is this chapter to proue the Diuinitie of the Son of God, of the Messiah, of our Christ. For who can by faith in him (which the prophet calleth with his knowledge) iustifie men? Who can giue righteousnesse, and take away the sinnes of men but God alone? This doth Christ: therefore is he God. The same Christ, Matth. 9. 6. saith, that he hath power to pardon sinnes: and so said he to the sicke of the palsie, Sonne, be of good comfort, thy sinnes be forgiuen thee. For which cause said the Scribes that he blasphemed. And so said he to the sinful woman Luk, 7. 4. S. Thy sinnes are forgiuen thee. The Scripture in many other places maketh mention of this humiliation and deiection of Christ, and then of his glorious triumph against his enemies. But this which we haue sayd sufficeth.

[Page 391] This benefit of the death and passion of Christ proposed ingenerall to all men, doeth Saint Paule by faith applye to him selfe, Gal. 2. 20. saying: I am crucified with Christ: and liue, not I now but Christ liueth in me: and in that I now liue in the flesh I liue by faith in the sonne of God, who hath loued me, and giuen himselfe for mee: For me Christ died. Who so will enioy this benefite proposed in generall to all, let him learne of Saint Paule to apply it by faith in particular to himself. For whosoeuer shall not so doo: Let him holde it for spoken, Rom. 4. 25. he shall not enioy it. They only be safe which beleue Christ to be giuen for their proper sinnes and risen againe for their iustification. Rom: 8. 38. Hee which of himselfe shall not particularly beleeue this, shall be condemned: the death of Christ shall nothing auayle him. But he which shall beleeue it, shall be saued: and being saued, is assured that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth nor any other creature shall bee able to separate him from the loue of God which is in Christ Iesus our Lord. His Maiestie increase this faith, his gift it is. A Christian then armed with such weapons of faith, shall patiently, and I say more ioyfully suffer for Christ, tribulation, sorrow, persecution, famine, nakednesse, danger, sword, fire, and dishonour: for to all these things the very day that wee truely beleeue in Christ, are wee subiect. For the disciple is not more to bee exempted from them then his maister was. philip. 4. 13. Hee increase faith in vs, and make vs constant in aduersities: for without him can we do nothing; and with him can we do all things. This verie well perceiued Saint Paule, when he sayd, I am able to do all things, through the helpe of Christ which strengtheneth me. 1. Cor. 9. 20 1 peter. 1. 18. God then with his exceeding loue so louing vs, that he spared not his proper and only begotten Sonne, but gaue him vp for vs; and being bought, not with gold nor siluer, but with an inestimable treasure, with the most precious bloud of Christ, the Lambe without spot, let vs not abase nor subiect our selues to sinne and wickednesse: but seeing we are the friends, sonnes and heires of God, and brothers and coheires with Iesus Christ: let vs highly esteeme our selues and apply our selues to vertue: that God bee not angrie, but ioyfull to haue such sonnes; nor Christ ashamed but rather honored [Page 392] to call vs brethren friendes and companions. In the sacred Scriptures are there very many places, wherein the holy Spirit doth exhort vs to liue godly and holily: but of all haue I chosē one, which maketh much to the purpose, because in it are mentioned, both kindes of sacrifices (to wit) the propitiatory which only Christ one only time offered: and the Eucharistcall which euery moment we offer, or to (speake better) ought to offer: the Spirit of God by the mouth of S. Paul, doth thus exhort vs: Ephe. 5. 1. Be ye therefore followers of God, as deare children, & walke in loue, euen as Christ hath loued vs, and hath giuen himselfe for vs, to be an offring and sacrifice of a sweet smelling sauor to God: But fornication and all vncleannesse, let it not once be named among you, as it be commeth Saints: neither filthines neither foolish talking, nor iestings, which are things not comely: but rather giuing of thanks, &c. For all the che chapter is an exhortation to well liuing. Let not man thinke, for being called a Christian, for being baptised, for saying that he beleeueth in God, for being trayned vp in the Church, where he frequenteth sermons, and celebrateth with the rest, the holy supper: Let him not thinke for all this (say I) that hee shall be saued: if hee keepe not together with this the commaundements of God. If thou wilt (saith Christ) enter into life, keepe the commandements: thou shalt not kil, thou shalt not cōmit adultery, &c. That hypocrits may doe, and doe the same: but not this. For without a true and liuely faith, which hypocrites and wicked Christians, haue not, this cannot be done. The outward shew, the dead faith, imaginary and idle, is not the faith which iustifieth: but the liuely, true, and diligent faith which bringeth forth in time fruits of charitie. For as true fire, cannot be without heate, and the greater that the fire is, the greater heat it giueth: So true faith cannot be without good works: and the more the faith is, so much the more it worketh. And contrariwise: as the painted fire warmeth not, as little also the dead faith worketh: for being dead, how shall it worke. Such a perfection doth the holy Spirit require in vs, that we do not onely good, and commit no euill, but willeth also that we be not familiar nor conuersant with the wicked. Whereas such calling themselues brothers, bee hypocrites, vniust and impious. So commaundeth the Apostle, [Page 393] 1. Cor. chap. 5. 1. If any man (saith hee) calling himselfe a brother, shall be a fornicator, a couetous person, an idolater, an euill speaker, a drunkard, a theefe, with such a one eate not. The cause why we ought not to bee familiar with such, in the second epistle to the Thessal. chap. 3. 14. he sheweth. And conuerse not with him (saith he) that hee may bee ashamed. And Rom. 16. 17. he commandeth vs to depart from them which make dissentions. And 2. Ioh. vers. 10. it is commanded we should not salute them. To receiue then and enioy the benefit of Christs sacrifice, such ought (as we haue mentioned) to be the life of a Christian. Hee that shall not be so perfect, (for who shall hee bee? seeing there is no man but finneth, and sith the iust man falleth seuen times, I would say many times a day: if he fall seuen times a day, what will hee doe all his life long? fall and rise againe.) He that shall not then be so perfect, let him desire so to be: let him sigh and bewayle his imperfection before the Lord: let him beseech him of grace to become perfect. Let him beleeue the Lord to be so good, that he will accept this good desire, proceeding from so contrite and humble heart: and so will he supply the faults of our imperfections, and not impute them vnto vs. And thus shall we enioy the benefite of the sacrifice which Christ our high and onely Priest once offered to his Father.

We haue proued Christ onely to be our Priest, and onelie his body & bloud which he once offered vpon the crosse to be the only and vnreiterable sacrifice expiatorie, whereby our sinnes are pardoned, and we for euer sanctified. Let vs now (as we promised) treat of the institution of the holy supper, and so wil we conclude this Treatise.

The Lord knowing our carelesnesse, The institution of the Supper. negligence & forgetfulnes of the things which concern our saluation, that we shuld not forget the benefit of his death & passion, did institute the most holy sacrament of his precious body, which he gaue vpon the crosse, & of his precious bloud, which he shed in his passion: which sacramēt he wold shuld be vnto vs a memoriall of al that which he suffred for vs, & of the benefit we receiue by his death & passion, As often as ye shal do this (to wit, as ye shall celebrate the holy Supper) ye shal do it (saith Christ) in remembrance of me.

[Page 394] One only time was Christ offered, and by this (only offering) he obtained for vs a generall pardon of all our sinnes. But hee would we should alwayes remember this benefit: And to help our memorie did he institute this sacrament, and willeth wee not once but many times in our life receiue it. The institution of this Sacrament, the Euangelists Matthew, Marke, and Luke do declare: but most largely Saint Paul in 1. Cor. chap. 11. and in the tenth chap. he beginneth also to intreate thereof. He are wee then Saint Peul declare how Christ celebrated his holy supper, wherein hee instituted the Sacrament of his body, and of his bloud. 1. Cor 11. 23 I receiued of the Lord (saith Saint Paul) that which I also deliuered vnto you, to wit, that the Lord Iesus the same night that he was betrayed, tooke bread: and when he had giuen thanks he brake it, and said: Take, eate: This is my body which is broken for you. Do this in remembrance of mee. Likewise also after supper, he tooke the cup, saying: This is the new testament in my bloud: Do this as often as you shall drinke it in remembrance of me. For as often as you shall eate this bread, and drinke of this cup, ye shall shew forth the Lords death vntill his comming. Whosoeuer therefore shall eate this bread, and drinke of this cup vnworthily, shall be guiltie of the body and bloud of the Lord. Let then a man proue himselfe, and so eate of that bread, and drinke of that cup. For who so eateth and drinketh the same vnworthily, eateth and drinketh his owne damnation, not considering the Lords body.

We haue heard how the Lord did celebrate his holy supper and instituted therein the most holy sacrament of his body and bloud. The same order that Iesus Christ vsed in celebrating of it, held his Apostles, as often as they celebrated the same. This selfe same order (as we haue before shewed) was for a thousand yeares space obserued in the Church. Albeit true it is, that before the thousand yeares were accomplished, Sathan (enuying the great benefite and comfort which we receiue with this sacrament) began to alter it, adding thereto many thinges touching rites and ceremonies. But the thousand yeares passed, the whole sacrament with furie hee cast to the earth: and in place thereof aduaunced an idoll made of dough made betweene two irons, which they adore and sacrifice vnto, neither more nor lesse, then if it were God himselfe that created heauen [Page 395] and earth. But in all this time of so great ignoraunce, and Idolatrie. The Lord (as we haue said) did neuer vtterly forsake his Church: For euer he raised vp some true prophet, some holy man, or men, that with zeale of the Lordes house, and nor accompting of the daunger whereunto they thrust their liues reproued the world. Because through the Church of God, was sold this so horrible idolatry. But particularly in these our times hath the Lord shewed mercy, raysing vp very many learned & godly men. Which being simple poore men, haue with great zeale, opposed them selues to the tyranny of Antichrist, and to all the power of the world. which was inchanted & bewitched with the false Doctrine of Antichrist. And so hath God blessed the labour of these men (As he blessed in times past, the labour of the Apostles, meane & simple people) that they haue cast to the earth the Missa, or Masse, the breaden God, which our aduersaries haue raysed vp and haue eftsoones restored the holy supper which the Lord Iesus, the night before he should suffer, celebrated with his disciples. They that haue eyes to see, Let them see, and they that haue eares to heare, Let them heare. That seeing, and hearing, All the world may iudge, if that be true, which we say. I will here set downe, the order holden in our Churches, which God, by the meanes of these holy men, hath in our time reformed, when the holy supper is celebrated. Hearken then O Spaine, what in thine owne Language I speake: that small and great, learned, and vnlearned may vnderstand me.

The forme which is holden in the reformed Churches, of celebration of the holie supper of the Lord.

It is to be noted. That the Lords day before the supper is celebratae. The minister doth warne the people that each one dispose, and prepare himselfe to receiue it worthily and with such reuerence as is meete, The second thing which is done is, that youthes, which haue now attayned to yeares of discretion, doe not present themselues to receiue it before they he well instructed and taught in the Christian Doctrine, and have made profession of their faith in the Church. Thirdly if therebe any straungers, or newe commers, which be as yet [Page 396] rude and ignorant in religion, that they come & present themselues to be taught particularly in that which is meete for them to know: & the day on which they celebrate the same, the minister at the end of the sermon, toucheth somewhat concerning the misteries: Or if neede require, his whole sermon treateth of the Doctrine of the supper: to declare to the people, what the Lord, by this mistery, will say, & giue to vnderstand, And how we ought to receiue it. After that the minister hath publiquely prayed, he saith, the generall confession, & after the confession of faith made, to witnes in the name of the people, that they all wil liue & die in the doctrin & Christian religion. The table being prepared, & the bread & wine vpō it, he thus aloud speaketh.

The institution of the holy supper of the Lord

Let vs heare how Iesus Christ did institute vnto vs his holy supper, according to that which S. Paule in the 11. chapter of the first Epistle to the Corinthians declareth.

I receiued of the Lord, &c. As we haue before recited.

The forme of excomunication and excluding from the holy supper of the Lord these which be not worthy to receiue it.

We haue heard (brethren) how the Lord celebrated the supper with his disciples, and in that which he did, he sheweth vnto vs: that straungers, to wit those which be not of the fellowship of his faithfull, ought not to be admitted vnto it: Following therefore this rule: in the name, & by the authoritie of our Lord Iesus Christ, I excommunicate all Idolaters, blasphemers, contempners of God, heretiques, & all Schismatiques which make sects a part, to break the vnity of the Church, all periured persons: all that be disobedient to their fathers and mothers, and to their superious, all seditious persons, factious traytors, contentious persons, adulterours, fornicators, thieues, dauncers, manslayers, euill speakers, deceiuers, couetous persons, he & she witches, vsurers, raysers of false witnes, robbers, drunkards, gluttons & all those that liue scandalously: denouncing vnto them, that they abstaine from this holy table: that they foule not, nor defile the holie meat, which our Lord Iesus Christ giueth to his houshold and faithfull only.

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An exhortation, wherein is declared what is the vse, and fruit of the supper.

Therefore, after S. Paules admonition, let euery man proue and examine his conscience, to knowe if hee haue true repentaunce of his sinnes, and if hee abhorre them, grieuing to haue cōmitted them, against the diuine goodnes & desireth thenceforth to liue holily according to the wil of God. And aboue all if he haue his trust in the diuine mercie, & seeke wholy his saluation in Iesus Christ. And if all Enmitie and rancour layd aside, hee haue a good purpose to liue with his neighbours in concord and brotherly loue.

If we haue this testimony in our hart before God, we nothing doubt, but that he accepteth and acknowledgeth vs for his sonnes: And that the Lord Iesus Christ directeth his word to vs, to admit vs vnto his Table, and communicate this sacrament vnto vs, which hee commnnicated to his disciples. And albeit wee feele in our selues great weakenesse and misery: As not yet to haue perfection of faith. But to bee inclined to vnbeliefe and distrust, and as not to bee so fully addicted to serue God, and with such a zeale, as wee ought: But to fight continually with the Iustes of the flesh. Notwithstanding this hath the Lord shewed vs this mercy, to haue imprinted in our harts his Gospel, to resist all incredulity: and hath giuen vs a desire and affection to renounce our owne inclinations and corrupt desires, to follow his righteousnesse, and obey his holie commandements: Sure we are, that the vices and imperfections remaine in vs cannot let, but that he receiue vs & make vs worthy to be partakers of his good things in this spirituall banquet. For wee come not to him, to protest, that in our selues wee are perfect or iust: But contrarywise in seeking with great desire our life in Christ: wee confesse, that we abide in death. This sacramēt vnderstand we to be a medecine for those which are needy in spirtuall infirmities, & that all the dignitie, which Christ our redeemer requireth at our hands, is to know vs to haue sorrow and hartie griefe for our offences: and to settle all our delight ioy & contentment only in him.

First doe we beleeue these promises which Iesus Christ (who [Page 398] is the infallible and eternall truth) pronounced with his mouth. To wit: that he will truly make vs partakers of his body, & bloud To the end, we may wholy possesse him, that he may liue in vs & we in him. And although we see not the thing giuen, but only bread & wine: yet are we sure, he wil spiritually fulfil in our harts all that which he out wardly sheweth by these visible signes. He is (I would say) the heauenly bread to feede vs, & nourish vs vnto life eternal. Let vs not then be vngrateful to the infinit goodnes of Iesus Christ our sauiour, who setteth before vs vpon this holy table, all his riches to distribute the same vnto vs. For in giuing himself vnto vs, he doth witnes, that all his good things, are wholy ours. Let vs therfore receiue this sacramēt as a most certaine pledge: wherby the vertue of his death & passiō is imputed vnto vs, for righteousnes: As if we our selues in our own persons had suffered. Let vs not be so peruerse of vnderstanding, & nature to refuse, to reioyce, & enioy this diuine banquet, wherunto Iesus Christ, by his word, doth so gently inuite vs. But with great esteeme of the dignitie of this most precious guift, wherewith he graceth vs to present we our selues vnto him with a burning zeale and faithful hart, that he make vs capable to receiue him.

For this end, lift we vp our minds & harts vnto him: there where Iesus Christ is, in the glorie of his father: from whēce we expect him for our redemptiō. And let vs not be occupied, nor dwel vppō these earthly & corruptible elements: which we see with the eyes, & touch with the hands, to seeke him in thē: as though hee were inclosed in the bread & wine. For thē shall our soules (being so lifted vp aboue all earthly things) be disposed to be fed & quickened with his substaūce, to come vnto heauē, & enter into the kingdōe of God, where he remayneth. Content we then our selues to hold the bread, & wine, for signes & testimonies, seking spiritually the truth, where the word of God doth promise.

This done, the ministers distribute vnto the people the bread, and the cup hauing first admonished all, that they come with all reuerence & by order to receiue it. In the meane time, they sung some psalmes in the congregatiō, or read with a loud voyce some thing of the holy scripture, agreiug to that which by the sacramēt is signified, & whē all haue cōmunicated, they kneele on their knees & giue thanks.

A thankesgiuing after the communion

[Page 401] We giue thee euerlasting thanks & praise, eternall and heauenly father; for the clemencie which thou hast vsed towards vs in communicating vnto vs, so great a benefit: being as we are, miserable sinners, and in hauing made vs partakers of the communion of thy son Iesus Christ our Lord. Whom thou deliueredst ouer to death for vs, and now giuest him vnto vs, for foode, and nourishment of euerlasting life: Haue mercie also vppon vs, and neuer suffer vs to forget these thinges so worthie of thee: But hauing them imprinted in our harts, we may alwayes growe & be strengthened in faith, effectuall to all good works. And that this doing, we may order, & proceede all our life time holily, to the aduauncement of thy glory, and edification of our neighbours, through Iesus Christ thy son, who in the vnity of the holy spirit liueth & raigneth with thee the true God euerlasting.

This done, the minister with this blessing dispatcheth the people, wherewith the Lord commaundeth, that they should blesse the people. Numb. 9: 24.

The Lord blesse you, and saue you, the Lord make his face shine vpon you, & be merciful vnto you. The Lord turne his fauourable c [...]ūtenance towards you & giue you his peace. Amen.

In the vulgar tongue is all this sayd that all small, and great, learned, and vnlearned may vnderstand.

Whosoeuer without passion, & with a desire to be assured of the way of his saluation, shall read this which we haue sayd, hee shall easily vnderstand the supper which now we celebrate in the reformed Churches, to be the same, which Iesus Christ our king, prophet and priest instituted, & which his Apostles & the catholike church, for many hundred yeares did celebrate: And contrary wise, shal he vnderstand the Masse (which our aduersaries at this day celebrete) to haue no agreement with the holy supper of the Lord, but in al, & by al, to be opposit vnto it. And so cōtrary, that where the one is, the other in no wise can be: where the masse is, there is not the snpper of the Lord, & where the supper of the Lord is there is not the masse, For how can light and darknes be ioyned, the table of the Lord, & the table of diuels, [Page 402] God and Belial? And that the Christian people of my nation (for whose cause, desiring to do them seruice, I haue taken this paine (if that may be called paine, which the person with great content and desire to serue, and doe some good taketh) may easily vnderstand this. I will here in a table set downe, the agreement, conformity, and vnity, which is betweene the holy supper by vs in our reformed Churches celebrated & the holy supper of the Lord: then will I set downe the difference, disagreement, & contrariety which is between the holy supper, by our Christ instituted, and the prophane masse, which Antichrist hath inuented, and sold for mony to miserable people, called Christians. Hee whom God hath giuen vnderstanding to vnderstand, Let him vnderstand the will of the Lord and doe the same.

The holie supper of the Lord.

Iesus Christ alone ordained his holy supper, and commanded his Church to celebrate the same, As he himselfe, had celebrated it.

The supper of the reformed Churches.

The supper is celebrated neither more nor lesse, then Iesus Christ, did celebrate it, and after the same manner by him cōmanded to his Church: as the Euangelists Mat. 26. 26. Mar. 14. 22. Luke 22. 19. & S. Paule 1. Cor. 11. 24, do declare. Therefore is our supper the supper of the Lord.

The prophane Masse of the Pope.

The Masse hath bene made by many Popes: For one Pope made the confite or, another the introit, another the Kyri-elecson: another the Gloria in excelsis: another the Gradual, another the Offertorie: another the Cannon: another the Memento another the Teigitur another the Cōmunicātes, another ordayned, that the bread in the Masse should be vnleuened, another that water should be put into wine. Another cōmanded, that the bread shuld be worshipped, saying: it was not bread, but God, which made heauē & earth, &c. Another made the Agnus Dei. The same may also be sayd, of whatsoeuer is done in the masse. Christ made none of all these things, nor cōmanded his faithfull to doe them. Diuers Popes, and at sundry times did inuent [Page 403] them. Whereuppon it followeth, that neuer Christ, no not at all did institute the Masse, nor his Apostles sayd it. Therefore the Masse is not the Supper of the Lord.

The holy supper of the Lord.

Christ entending to celebrate his Supper, changed not his garments.

The Supper of the reformed Churches.

So also the Ministers, when they celebrate the Supper, change not their garments. Therefore is our Supper the supper of the Lord.

The prophane Masse of the Pope.

The Popish Priest (going to say his Masse) doth nought els but cloth and vncloth: and euery garment that hee putteth on, how little soeuer, carrieth great mysteries: which they without the word of God, to keepe the poore people still bewitched, haue forged. Moreouer, the Priest saying Masse must haue his head & beard shaued, & vpon his head a circle of haire, which they cal a crown: wherein they follow not Christ, nor his Apostles, who neuer did weare head nor beard shauen: but they imitate the Priests of the Gentiles: whom Baruch, chap. 6. and 30. reporteth to haue had their heades and beardes shauen. Therefore the Masse is not the Supper of the Lord.

The holy Supper of the Lord.

Christ vsed common bread, serued at the table, when hee supped with his Apostles.

The Supper of the reformed Churches.

We also do vse common bread, therefore is our Supper the Supper of the Lord.

The prophane Masse of the Pope.

The Popish priest must expresly vse other maner of bread, baked betweene two yrons, which properly is no bread, but wafers. Therefore the Masse is not the Supper of the Lord.

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The holy Supper of the Lord.

Christ made his Supper vppon a table.

The Supper of the reformed Churches.

We do also celebrate the Supper vpon a table, and not vpon an altar. An altar is for sacrifice, and sacrifices ceased with the death of Christ. Therefore neede we no altar. A table is to suppe on. Saint Paul cals it the Lords supper, 1. Cor. chap. 11. 20. whereuppon it followeth, that it being a Supper, vpon a table (and not an altar) it is to be celebrated: therefore is our supper, the Supper of the Lord.

The prophane Masse of the Pope.

The Popish Priest must haue an altar, which he calleth consecrated. An altar (I say) in a hole in the middest whereof (which they call the Sepulchre) is put a peece of some reliques: and if the altar be not consecrate, then must he haue a marble stone, which they call a consecrate altar in the border whereof are little peeces of cloth, which they cal Corporales. All which Durandus in his booke intituled Rationale diuinorum, hath diligently trauelled to declare: therefore the Masse is not the Suppet of the Lord.

The holy supper of the Lord.

Christ, in celebrating his supper, preached and taught his Apostels.

The supper of the refoumed Church.

The supper is neuer celebrated, but the minister doth preach and teach those that communicate: therefore is our Supper the Supper of the Lord.

The prophane Masse of the Pope.

The Popish priest mumbleth between his teeth certain praiers: he turneth to and from the altar one while his backe, another while his face to the people: now goeth he from one part of the altar vnto another: now he singeth with an high voyce, now with a low voyce: now liftes hee vp his armes, now he casteth them downe: he lifts vp the traine of his cope, holding a candle or wax burning. Briefly, he [Page 405] seemeth to be nothing els but a man wholly madde, not knowing what countenance to vse. Let them shew when Christ or his Apostles did this, or commāded the Church to doe the same. Therfore the Masse is not supper of the Lord.

The holy Super of the Lord.

Christ in celebrating of his Supper, spake in the vulgar tongue that all might vnderstand.

The Supper of the Reformed Churches.

All whatsoeuer is sayd when we celebrate the Supper, is spoken in the vulgar tongue, that all may vnderstand: therefore is our Supper the Supper of the Lord.

The prophane Masse of the Pope.

In the Masse a strāge tongue is vsed, which most of the Massing priests vnderstand not: which is wholly contrary to S. Paules doctrine, 1. Cor. 14. where hee sheweth, that no tongue in the Church is to be vsed, but that which may be vnderstood. Therefore the Masse is not the Supper of the Lord.

The holy Supper of the Lord.

Christ in the Supper first brake the bread, and then gaue it to his Apostles.

The Supper of the reformed Churches.

In celebrating of the Supper, the Minister first breaketh the bread, & then giueth it to the communicants, therefore is our supper, the supper of the Lord.

The prophane Masse of the Pope.

The Popish Priest in his Masse, obserueth not this order: for he first speaketh certaine words ouer the bread, and then at his pleasure breaketh it (or as they say) the accidents of bread (by they) is transubstātiated into the body of Christ. But Iesus Christ first brake the bread, and then spake the words, therefore the Masse is not the Supper of the Lord.

The holy Supper of the Lord.

Christ after he had broken the bread, said, Hoc est corpus meum, [Page 406] This is my body

The Supper of the reformed Churches.

The same saith and doth the Minister without ought adding or diminishing: therfore is our Supper the Supper of the Lord.

The Prophane Masse of the Pope.

The Popish Priest speaketh the words without breaking of the bread: and not content with Christs wordes, addeth thereto this word enim, saying, Hoc est enim corpus meum, therefore the Masse is not the Supper of the Lord.

The holy Supper of the Lord.

Christ sitting at the Table with his Apostles, sayd: Take and eate.

The Supper of the reformed Churches.

The same saith the minister, and neuer celebrateth the Supper but the Church doth the like: and all ioyntly with him doe communicate, and not one swallow vp all: therefore is our Supper the Supper of the Lord.

The prophane Masse of the Pope.

The Popish Priest (all being on their knees) onely sheweth them the bread and wine to be worshipped, and giueth nought to the people, but like a glutton, keepeth all for himselfe, and eateth it alone: which is not onely contrary to Christes institution, but the custome also of ancient Fathers: as by the Cannons of Anacletus and Calixtus plainely appeareth. Where vnder the paine of excommunication, it is ordayned, that after the consecration, all should communicate. The same is ordayned in the Cannons sayd to be the Apostles. And in the Councell of Tholouse. Whereuppon it plainely followeth that the Masse (as now it is said) was neuer by Iesus Christ instituted, nor by his holy Apostles celebrated: which being so, all those that now heare it, all those (I say) are by the same Cannons excommunicate. Seeing that hearing the Masse, they communicate not: but the Priest onely taketh it for himselfe, and eateth it alone, [Page 407] contrarie to rhat which Christ and the ancient Fathers ordayned. Therefore the Masse is not the Supper of the Lord.

The holy Supper of the Lord.

Christ gaue not the bread onely, but also the wine, saying: Drinke ye all of this, Matth. chap. 26. 27. And as saith Saint Marke chap. 14. verse 23. And they dranke all thereof.

The Supper of the reformed Churches.

The Minister giueth not the bread only, but also the wine, saying: Drinke yee all of this. And all drinke thereof, as Christ hath commaunded, therefore is our supper the supper of the Lord.

The prophane Masse of the Pope.

The Popish Priest onely giueth the consecrated bread, and not the wine to the people: which is wholly contrarie, 10 not to the institution of Christ onely, but the custome also of the the ancient Doctors since the Apostles, who communicated in both kinds of bread and wine: and condemned all such as communicated in one kind only: as in the Consecra. Dist. 2. Cap. Comperimus appeareth: where it is sayd, that such as receiue not the sacrament in both kinds, refuse the one part or the other be sacrilegious infidels: Therefore the Masse is not the Supper of the Lord.

The holy Supper of the Lord.

Christ gaue the bread by it selfe, and the wine by it selfe.

The Supper of the reformed Church.

The Minister giueth the bread by it selfe, and the wine by it selfe: beleeuing the bread to be the Sacrament of the body of Christ, and the wine to be the sacramēt of his bloud: therefore is our Supper the Supper of the Lord.

The prophane Masse of the Pope.

The Popish Priest doth first consecrate, as he thinketh, the bread and wine. and then a good while after breaking it in 3 parts: one part whereof he letteth fall into the wine, [Page 408] and so mingleth thē together: all which he himselfe deuoureth. Sauing that once a yeare, whē the people communicate, then he giueth them the consecrate bread, but of the consecrate wine, he neuer giueth to the communicants. Who thinketh this to agree with the Lords supper? Therefore the Masse is not the supper of the Lord.

The hoy Supper of the Lord.

Christ ordained his holy supper in memoriall of his death & passion, and that he had once offered vp his body and bloud vpon the crosse for vs.

The Supper of the reformed Churches.

The Supper which we celebrate is in memorial of the death and passion of Christ: and that he hath once offered his bodie and bloud for vs vpon the crosse: therefore is our supper the supper of the Lord.

The prophane Masse of the Pope.

The popish Priest saith his Masse in memoriall of the Saints, both he and she. And those oftentimes do they hold for Saints, whose soules are burning in heil. Hee sayth his Masse also to find things which be lost, and that for money. The Priest vseth the Masse for a plaister or drugge against all infirmities. And, which is more: hee sacrificeth (saith he) Iesus Christ in his Masse, and presenteth him to God his father, for the sinnes of the quicke and the dead. Which Christ, did once vpon the crosse and none but he onely, could euer doe the same. Because (as Saith the Apostle Heb. 7. chap. vers. 26.) it behoued that the Priest which purged sinnes, should be holy, innocent, pure, separate from sinners, and made higher then the heauens, which needed not euery day to offer sacrifice, first for his owne sinnes, and then for the sinnes of the people. This Christ once perfourmed, offering vp himselfe for the sinnes of all men. Examine the liues of the popish priests, and how farre off they are from that puritie, which it behoueth the Priest to haue, that offered the expiatorie sacrifice, will appeare. Therefore the Masse is not the Supper of the Lord.

[Page 409] Many other things there be, wherein the holy Supper & the Masse do differ & are contrary: as in so many mouings, iestures, childish fopperies, maskings & apish toyes done in the Masse, which Chhrist neuer did, nor once thought of. The Lord in celebrating his supper neuer commanded men to make Saints their intercessors, nor to call vpon them, nor to kisse nor worship images, nor to pray for the soules of the dead in purgatory; nor not taking nor eating the sacrament, beleeuing it to bee God, to worship it, nor to keepe it in the boxe, nor carry it in procession, to walke in the streets couered with boughes, the walles hanged with fine Tapisterie of silke, gold, and cloth of gold, with castles and much iollitie, &c. Who commanded thē to do these things? Not Christ nor his Apostles, who in all simplicitie did celebrate the holy supper. The wisdome of the flesh being enemy to God, hath brought them into the Church to make vs forget the memorie of the benefite of Christs death and passion.

Moreouer, we wil cite certaine histories, by which the Christian Reader shall clearely see what account the Pope and his Cleargie make of their Sacrament of the Altar, which they affirme to be God.

Gregory 7. for that he demanded a reuelation of the Host against the Emperour, and had no answer cast it into the fire, & burned it.

Victor 3. died of poyson, which his subdeacon in saying of Masse, put into the chalice.

A Dominicke Friar, gaue poyson in the Sacrament, to the Emperour Henry 7.

Sixtus 4. commanded that at the time of the eleuation, the-murder should begin: and so it was performed at Florence.

A certaine Inquisitor at Barcelona, called Molon, clipped the Host with a paire of sheers.

Foure Augustine Friars which were hanged at Seuill, said Masse without any intention of consecration. The same haue many other Priests done also: and so by their owne Cannons haue caused all that heard their Masse to commit idolatrie.

That being (as it is) true which we haue said and proued of the Masse: with very iust title, and good and sound conscience [Page 410] do we detest it as a prophanatiō of the holy supper of the Lord: There is then no cause why any shuld condemne vs, for sedicious heretikes or schismatikes, if abhorring the Masse, & flying the same, we follow and imbrace the holy supper which Iesus Christ iustituted, his Apostles and our forefathers for the space of a thousand yeares celebrated. Would God for that onely sacrifice sake, which his sonne our high and onely Priest offered vnto him) that all our Spaniards would know (as other nations do already know) what the Pope is, what things are his Buls, which be nought els but mockeries, which he maketh of vs: what is his authoritie which is nought els but vanitie, wherewith he hath many yeares deceiued vs, that they would know that when the Pope curseth vs, then God doth blesse vs: would God they would know the holinesse of the masse to be diuelishnesse, seeing it is a prophanation of the holy Supper of the Lord. Very hard will it be for them (I know well) to do this, because they haue bene borne, brought vp, & growne old in the contrary. But if the holy spirit giue them grace to reade, compare, conferre, & cōfront that which we haue sayd in these two Treatises, with the holy Scripture, which is the word of God, very easie it shall be vnto them: wherby euery faithfull and catholike Christian in particular, and the whole Church in generall ought to be ruled & gouerned. Our Spaniards in this should imitate those of Berea: Chapt. 17. 11. who (as saith S. Luke in his history of the Acts of the Apostles) searched the Scriptures to know if that which Paul preached were the word of God or no. If that wee haue said be the word of God, no time, no custome, how ancient soeuer, ought to preuaile against it. And if for our sins, lies, falshood and error haue for a little or long time oppressed and darkened the truth, the errour ought to giue place, as maugre the same it shall giue: and so truth, iure Postliminij (as say the lawes) shall reenter his possession. And albeit an olde custome is very hardly left, yet none ought to preferre such custome to reason and truth, do euer exclude and expell custome. Therefore, when with reason and truth, for reason and truth we constraine and conuince our aduersaries. In vaine do they oppose ancient custome vnto vs, saying: in this were our forefathers brought vp: in this did they die: In this were wee borne and [Page 411] brought vp, & in this then will we die. As if custome were greater then the truth. This is euen like the saying of another: A Moore was my father, a Moore also will I be, hauing no other reason to giue but custome. Custome without truth is an olde errour: and errour the elder, the more dangerous it is. Therefore leauing (as saith Saint Cyprian in his epistle ad Pompeium, Custome with out truth is as old error, and therfore more dangerous. 3. Esdt. 3. 38.) errour, let vs follow the truth. knowing (as saith Esdras) Truth ouercommeth: as it is written: Truth doth & shall euer preuaile, and liue and raigne eternally. And then saith the same S. Cyprian: Blessed be the God of truth, The which truth Christ shewing in his Gospell vnto vs, saith: I am the Truth: wherefore, if we be in Christ, and haue Christ in vs, if we abide in the truth and the truth abide in vs. Let vs hold that which is the truth. And a little lower: If the truth in any thing shall stagger or seeme doubtfull, meete it is, that we runne backe to the originall, which the Lord ordained, and to the Euangelicall and Apostolicall instruction: and thence ariseth the reason of that which wee doe: from whence the order and originall was raised. And as he himselfe in another place saith: What men haue formerly done ought wee not to looke: but to that which Christ, who is the first of all, hath done. The holy Scripture is the most certaine and infallible rule and squire, whereby all our actions ought to be ruled and squired: as witnesse these places which we will alleage, and manie others, Dauid Psal. 119. vers. 105. sayth: Thy word is a lanterne to my feete, and a light vnto my pathes: Esay. chap. 8. and 20. we are commanded to repaire to the Law and to the testimonies: and sayth: that they which do not so, it is because there is no light in them: It is because they be in darkenesse: it is because they are blind, and as blind men, goe groping. Saint Peter speaking of the word or doctrine of the Prophets, saith: Whereunto, yee shall doe well to giue eare, as to a candle, burning in an obscure place. &c.

The holy Scripitures doe teach vs, that Iesus Christ is our high and onelie Priest. It teacheth vs that hee once offered vp himselfe, with which sacrifice, being of infinite vertue, he sanctifieth vs for euer. [Page 412] And teacheth vs that there is no other sacrifice, nor was, nor shalbe, but this alone, by which remission of sinnes is obtained, it teacheth vs, that whosoeuer shall offer another sacrifice be sides this, or reiterate this, doth most great iniurie to Christ: As though his sacrifice (which was Christ himselfe) were insufficient. It teacheth vs, that Iesus Christ ordained his holy supper, which he commandeth vs to celebrat, in remembrance of that sacrifice, which he one only time offered to the father: all this in generall, and euery thing in particuler by the grace of God, (to him be the glory) haue we sufficiently proued. This is the trueth: for it is the word of God. This then we beleeue, his Maiestie graunt vs grace, not onely with the heart to beleeue this, which he in his holy Gospell he hath reuealed vnto vs: but also strength and constancie with the mouth to confesse it: and to suffer also, for this faith and confession, whensoeuer he pleaseth with persecution to proue vs. Concerning that which men haue of their owne heades haue inuented (That the Pope is our chiefe Bishop) the successour of Saint Peter, the vicar of Christ God vppon earth, and that as such a one he pardoneth sinnes, That which the papists beleeue of their pope & their Masse. draweth out of hell and purgatorie what soules he will and what soules hee will hee placeth in heauen. And that the Masse such as now they say, is a sacrifice, as satisfactorie, as was the death and passion of Christ. None of these things doth the holy scripture teach vs: it is humane inuention, and diuelish lies, wherwith Sathan hath long time deceiued vs. The Apostle Saint Paul willing to correct the vices brought into the holy supper of the Lord in the Church of Corinth found no better remedy but to reduce it, The best remedy for reforming is to reduce things to Christs first institution. to the originall and first institution. And so 1. Cor. 11 he saith: I receiued of the Lord that which I haue giuen you, &c. so now do we also the same. We restore the supper of the Lord, and celebrate it according to it first institution: as the Euangelists and Saint Paul doe declare vnto vs. And if so we do, thē haue they no cause to hold vs for heretikes but for good faithfull and catholike Christians: and for such do we hold our selues, and such we are, albeit is the many imperfections: the Lord pardon them vnto vs. We confesse: we hold & beleeue that God through the merit of Christ, is our father, and the holy catholike or vniuersall, Apostololike, and true Church [Page 413] whē it is ruled by the word of God, in the sacred scripture of the olde and new Testament reuealed. For otherwise is she no mother (but a Stepmother) our mother. And wo to that man, which shall not be son of this father, and this mother. We confesse hold and beleeue, all that which this our mother confesseth, holdeth & belieueth: All whatsouer we ought to beleeue and doe. the holy scripture teacheth vs All which is conteyned in the bookes of the old & new Testament. For nothing there is which we ought either to do or belieue, which is not writtē in these sacred bookes. Therefore will we conclude this Treatise, saying: That whosoeuer,, albeit, an Angell from heauen, shall preach or beliue another Gospell, Gal. 1. 8. another Doctrine besides that, which Iesus Christ and his Apostles haue taught vs all which is written in the bookes which we call the holy scripture: Let such a one be accursed, and execrable, Let him be (as saith Saint Paule) Anathema.

Thou hast hard (Christian Reader) the Enormious charges, wherewith we charge the Pope, as touching life & Doctrine: But chiefly, touching the superstition and Idolatrie of the Masse which the sayd Pope of himselfe without the word of God, hath inuented and brought into the Church. Thou hast also heard, the Enormious charges where with the Pope chargeth vs. Hee accuseth vs for proud, contentious and arrogant, that we will know more then all the whole Church. He accuseth vs for disobedient to Magistrates, disturbers of common-wealthes, prouinces and kingdomes. he accuseth vs for schismatiques, and heretiques. For the which, as an accuser, witnes and Iudge he concludeth, that we are not worthy to liue in the world. But it is not sufficient to accuse. Of necessity must he proue that which hee saith: We demand a generall Councell, lawfully called & free, which may heare both parts. and so conuince the accused. Come we then to the proofe, let a generall Councell be assembled, which may heare both parts: Let it graunt to euery part freedome of speech: The Councell hauing heard both sides, let it iudge according to the thing alleaged and proued, without respect of any person, poore or rich, wise or ignorant, ecclesiasticall or secular. Let it only haue regard of iustice, equity and truth: Let the part conuinced by the Testimony of holy scripture, and of the fathers also, and ancient Councels (As be the first foure generall) be subiect to the censure which the Councell shall ordayne. Let the Pope and his defendors appeare personally in the Councell: not as iudges [Page 414] (because they accuse vs, and we accuse them) but as accusers, and accused. Let vs also appeare, seeing we accuse them, and they accuse vs. Let this Councell be called. As were the foure first generall Nicen 1. the Constantinople, the Ephesian, and the Chalcedonian.

This is the onely remedie to take away the dissentions and differences which are at this day in the Church, as touching life and Doctrine. This remedy in times past, vsed the Church in like cases. In the meane time beseech we our God to moue the hartes of the Emperour, Christian kinges and Princes that they may take in hand such an Enterprise for the glorie of God, & quietnesse of his Church. By the meanes of which Enterprise vice and false Doctrine, superstitition, here sie and Idolatrie may be condemned. And vertue and wholesome Doctrine conteyned in holie scripture, confirmed. But our aduersaries will say vnto mee, that all this, in the last Councell of Trent was concluded, and that therefore another Councell is not needefull: Whereunto I answere that, which so often in this booke, The counsell of Trent was not free. I haue sayd: And chiefly vppon the life of Pope Marcellus the second, That this Councell was not free: Sith to none (whereof was had the least suspition in the world, not to bee in all, and by all, slaue of the Pope, and sworne to the Pope) was it permited to speake therein. The rest which haue there sayd to this purpose, The councell of Trent was not generall In the councell of Trent were found 4: Cardinlls. 4 Archbishoppes 33. Bishoppes 47. Deuines all which allmost weare Spaniards and Italions. and that which is sayd in the foure hundred fifty and eight, and foure hundred fifty and nine pages is to be noted, besides this (say we) that this Councel was not generall. For how shall the Councel of Trent be called an Ecumenicall vniuersall, or generall Councell: Sith in it was not found the hundreth part of Bishoppes of Christendome. And that this is truth it is euidently seene: For in it were found, but fiue Cardinals. Three of which were legats of the Pope: foure Archbishops, two of which were Archbishops in title (or as we call them in Spaine, de anillo) of the ring, namely Olaus magnus intitled Archbishoppe, not of Hispall, but of Ʋpsall, people of Gocia; that neuer acknowledged the Pope, nor the Roman Church: The other named Robert Venant, called Archbishop of Armagh in Ireland vnder the Crowne of England. A land, that as litle acknowledgeth the Pope: These two poore Archbishops [Page 415] Paul the third maintayned, giuing to Olaus 15 crownes a month, and another like thing gaue he to Robert. 33 Bishops were found there▪ all of them Spaniards or Italians. except only 3. Then were also found betweene priests & Friars, 47. diuines Of whom all, al most were Spaniards or Italians. Thou seest here the great nomber of bishops with which the Trident Coū cell began: The Italians would not continue ther councell in Trent and so they went to Bologua, hut the Spaniardes [...]emanined [...] Trent. which by times conteyned 18 yeares. In which time were holden 25 Sessions. In many of which nothing was done for want of appearence in the Councel. And so in the 8 Session was nothing done, but that the Italians transported the Councell to Bologna, aland of the popes in Italy. Where was held the ninth Session: Where in as little then did they: For the Spaniards and the rest (except the Italians) stayed at Trent, willing to end the Councell, In many scessions of the councell of Trent was nothing done for want of apperance. where it was begun. The 10. Session was held in Bologna, wherein was nothing done. For those of Trent there abode, expecting them of Bologna: and those of Bologna, expected them of Trent. And so in this 10 Session was there no other thing done, but a prolongation to the 15. of September. Which day being come, they did nothing also: & so the one and the other, for a long time brake vp the Councell. In this time died Paule 3. and Iulius 3. succeeded him: who (at the importunity of the Emperour, being much displeased at the translation, and discontinuance of the Councel) commanded, that the Session following, should the first day of May 1557. be holded at Trent, wherein nothing else was concluded, but that the twelfth Session should be holden, the first day of September which day being come. As little was ought done: For the prelates were not yet come. In the thirteenth Session were found fourtie Bishops and fourty two diuines. In the 15. Session was there nothing done. In the 16. Session no other thing was concluded, but the suspension of the Councell for two yeares. And so Iulius 3. Marcellus 2. & Paul 4. & Pius 4. was elected in whose time, the rest of the Sessions were holden: The number of Bishoppes then increased, the Councell was ended and confirmed by the Pope. For knowe this, that all is nought woorth, whatsoeuer the Councell decreeth if it bee not confirmed by the Pope: Knowe also, that so subiect was this Councell to the Pope: that it made a decree. Wherein it was [Page 416] ordayned, that all whatsoeuer was in the Councell ordayned was intended, (So that it nothing derogated from the Authoritie and commodity of the Pope: and the Councell was not only subiect to the Pope: but to whatsoeuer other Bishops also. And so in the 18 decree, it was ordayned, that the Bishops, and the rest, to whom it should appertayne, might dispense with whatsoeuer decree, or decrees of this Councell, so that he knew the cause & commoditie so required. This decree was it which gaue most content to the Ecclesiasticall persons. For by vertue of this decree, each thing remayneth polluted as before, and so nothing reformed. So that the ecclesiasticall Lordes take courage & reioyce, because if there be any thing in this Councell that seemeth ouer harsh, hard, or bitter, irksome, they reioyce I say: For that by vertue of this decree, shall they easily for money haue dispensation of the Bishop, or of the Pope: Which dispensation will make them, so tender and so as a peece of soft bread, and so sweete as the honie. Moreouer, this Councell was not admitted of the kings of England, and Denmarke, nor of the Protestant princes: nor of the common wealthes of Germany. All these be one good part of Christendome, inhabiting in Europe. But they will say vnto me: Our aduersaries will not abide this 'for they know the scripture, the fathers & the Councels to be against them: that these which I haue named be heretiques. Whereunto I answere: that if they hold them for heretiques, for the same cause, are they to be suffered to speake freely, that which they thinke in the Councell. Their sayings being heard, they ought to dispute with them, and conuince them by the bookes, of holy scripture. And by that which the Doctors and auncient Councels gouerned by Gods word, belieued and maintayned. And now that they say the foresayd protestants, to be heretiques: What will they tell me of kings of Fraunce (whom the Pope himselfe calleth most Christian, for the great seruice they haue done to the seat Apostolique (which tooke not this of Trent for a generall Councel, nor lawfully called? And so Frauncis 1. sent not, of all his kingdome, one prelate or diuine to the Councel No more did his sonne Henry that succeeded him in his kingdome, he tooke it not, for a generall Councell. As by the protestation, which this king in the 1551. yeare, by his Embassadours made in the Councell was proued: The report is this: Iames de Annot Abbot de Bellosana, Embassadours [Page 417] of the king came sodainely vnto Trent, & presented to the Councell a letter from his king. The superscription whereof sayd: To the assembly of Trent. Asmuch to say, As to the meeting at Trent: This superscription being read, the Spanish Bishops spake, saying: that such a letter was in contempt of the Councell, and that it ought not to be read nor yet opened. But notwithstanding the rest of the Councel, after they had well debated the buisines concluded, that the letter ought be opened and read, presupposing that most Christian king, had not vsed, such a superscription, either for contempt of the Councel, nor to derogate from it authority: and so was it read. The some of this letter was: The French king holdeth not for general nor lawfull the Councel of Trent. that he protested, as before he had protested in Rome, that he could not send to Trent by reason of the warres, the Bishops of his kingdome. He said also: that he held not this Councel for general, or lawful, but for a particular meeting calnot for the publique good of Christendome (the which ought led togither for the profit & cōmoditie of some particular persō, & to be the principal cause of the calling togither of a Councel) That he thought neither himselfe, nor his subiects bound to obserue the decrees, that there in should be made: But that concerning the same he will vse (if need should be) the remedies, which his progenitors had in the like cases vsed, &c. And the king of Fraunce not contented to haue made this protestation in Rome, and in the Councell, but passed yet further, and sent an Embassadour called Marlot, and of his Councell, to the assembly which the Cantons of the Swizers held at Bade, to persuade them not to take this of Trent, for a Councel, nor to make any reckoning thereof: Whereunto he persuaded also the same Cantons, which were papists. The Grisons also, which had sent Thomas Planta their Bishop to the Councell (nor approuing the Councell) caused him to returne home. They will not say Frauncis, and Henry his sonne, kings of Fraunce to be Lutherans but most Christen (as our aduersaries the papists themselues cal them) which hold not for a Councell, the Councell of Trent, but an assembly of particular persons, for their particular profit. The same account then that so many Nations, kings mightie princes, and great States of Europe, not of the protestants onely: but also of the papists (without passing to the Christians of Affrique and Asia, none of whom doe I know, or haue read [Page 418] to be found in this Councell) made of this Councell, make wee also: & so demand we a Councel general, lawfull, & free, where each one may freely speake his opinion. Let the Councell, and not the Bishops onely (who only with a deliberate voice haue tyrannically lift vp themselues) examine & iudge what euerie one shall say, according to the word of God. Were there such a Councell, God we trust would giue vs speech and wisdome to maintaine & defend our cause, which is his: because it is the vndeceiueable truth, which his maiesty in his holy Scripture, hath reuealed. Concerning the lies & false doctrine of the authority of the Pope, & the holines of the Masse, which our aduersaries maintaine persecuting with fire & bloud, all those that beleeue it not, nor worship it, & therefore trouble they the world (as at this day, we see it troubled) We assuredly know, that it shall perish. According to that, which the Lord saith: Euery plant which my heauenly father hath not planted, shal be plucked vp by the roote. And we haue the axe, which is the word of God, put to the root of the two trees, the Pope & the masse to cut them downe.

I beseech the Lord our God (Christian reader, which hath giuen thee a desire and will to be informed & to know the causes why we subiect not our selues to the Pope, nor wil heare his Masse, but rather detest and abhor the one & the other) that he would please to lighten thine vnderstanding, that thou maist comprehend what in these two Treatises haue bin said & confirmed, not with the sayings of men, but of God himselfe, of his holy Scripture, & giue thee such a mind and strength, that thou maist wholly depart out from this wicked Babylon (which is Rome) & deliuer thee from all the enormities, abominations, horrible superstitions, and detestable idolatries which Rome hath inuented, among which the principal is the Masse. These idolatries without doubt be the chiefe cause original, and fountaine of all miseries, calamities, and warres where with they that are called Christians, be at this day afflicted. For if God in the primitiue Church plagued with infirmities & death the Corinthians for the abuses which they had brought into the holy supper, the Apostle S. Paul yet liuing, which he reporteth in his first epistle that he sent them: what shal we say, this selfe same Lord wil now do, when the malice impiety, superstition, & idolatry haue so greatly increased, that the holy supper of the Lord [Page 419] (which he instituted, and commanded vs in remembrance of him to clebrate) haue they wholy conuerted into the prophane Masse of the Pope? God chastened and yet doeth chasten many that vnworthily receaue the Sacrament, with death and other punnishments. Truly the abuses of the Corinthes as touching the Supper, had no agreement by far with the erronious & intollerable abuses, which those that are called Christians commit at this day in their Masse. And notwithstāding all this, Saint Paul speaking to the Corinthians saith vnto thē: For which cause many ef you are infirmed and weake, & many sleepe (he wold haue sayd, are dead.) We are not then to maruel if God strong & iealous of his honour, do chasten at this day such an idolatry as is that which in the Masse is committed, 1. Cor. 11. with such great warres, famine & pestilence: and which is worse and lesse perceiued, a reprobate sense. And no other mean there is (Christian reader) to obtaine pardon for these superstitions, & passed idolatries, & to get and keepe the grace of God, of whom thou oughtest not only to expect all prosperity & goodnesse, but to endeuour by all possible meanes to serue him & honour him: applying thy selfe with all thine heart to all that; which pleaseth him: which is that which his Maiestie hath ordained and instituted in his holy word: flying contrariwise all whatsoeuer may displease & offend him: and especially all kinds of idolatrie, which he more detesteth & abhorreth then all other sinnes & abhominations: and as such doth punish it (as in the beginning of the first Treatise we haue declared. Such is the Masse: fly then from it, & follow the holy institution which Iesus Christ our king, prophet, and onely high Priest ordained. This is the holy Supper, as the Euangelists and S. Paul do shew. Do this thē which Iesus Christ ordained & commanded vs to doe in remembrance of him (as by the mercy of God with all simplicity, & without all superstition or idolatrie, is celebrated in our reformed Church) and thou shalt walke aright. All they that do otherwise, erre. God giue thee grace to walk aright, that thou be not with this world coondemned. And this do he for the vertue & merit of the sacrifice, with our high and only Priest Christ, one onely time offered vnto him. To whom who liueth and reigneth with the Father and the holy Spirit be euerlasting glorie and perpetuall power. Amen.

[Page 420]

A SWARME OF FALSE MIRAcles and Illusions of the diuell, wherewith Maria de la visitacion, Prioresse de la Anuntiada of Lisbon, deceiued very manie: and how she was discouered and condemned. Anno. 1588.

FOr confirmation of that, which in these two Treatises so often I haue said that the Papists confirme their religion with false miracles inuēted by their ecclesiasticall persons, or wrought by the Art of the diuell. I will here set downe a most true historie deliuered in two popish bookes, which by the prouidēce of God came to my hands. Out of which, with all faithfulnesse as he that must appeare before the iudgement seat of Christ, & giue an account, not only of that hee hath done, and said, but of that also which he hath thought) I haue taken that, which I will deliuer. Hee that will not beleeue me, let him reade the two bookes, from whence I haue taken that which I say. I name the Authours of these bookes, the Printers, the yeare, and place where they were imprinted, as a litle after you shall see. Our Aduersaries I wot well would haue buried all these thinges: for they open a dore to men to seeke to vnderstand and the truth: And that they may vnderstand it, I haue put it in writing. The Lord which knoweth my desire, blesse my trauaile. Our Aduersaries hauing no sound proofe to confirme their new articles of faith which they haue made (as in very truth there is none) haue confirmed them with dreames, with fained apparitions, and visions of Phantasmes of spirits and of soules come (as they say) from another world. Now I hauing met with a new, great and thicke swarme of such things which I found in a Portugal hiue, me seemed I should do well by a new, familiar and domesticall example (which be they that most moue, and that none can denie, seeing it happened in our countrey of Spaine, in the yeare 1588) truly to manifest the same: that all the world, and chiefly [Page 421] my countrimen the Spaniards, for whom I haue taken this paine, may hasten to know them, and knowing them may abhorre them, & so may turne to the holy catholike faith, & true religion of Iesus Christ, which is written in holy Scripture. This hiue is Maria de la Visitacion, Prioresse of the Monastery de la Anunciada in Lisbon, who was held so certainly for holy: whose hypocrisie & false miracles were discouered, & publikely condemned: as we shall after see. I hearing much talke of the great holinesse, admirable life, and maruellous miracles of this womā whom for excellency they called The holy Nunne) aduised my countrimen the Spaniards in a booke which I published in the beginning of the yeare 1588. not lightly to beleeue that which was reported of this Nunne. My words are these: Pag. 419. Another Franciscan (I should haue sayd Dominican) a few yeares since rose vp in Lisbon, who they sayd had the fiue wounds of Christ as had S. Francis: & many other things they say of her. But I appeale to him for witnes: she shall discouer her hipocrisie, as the rest haue done. In the meane time beleeue not lightly euery spirit, but as S. Iohn (1. Ioh. 4. 1.) warneth vs, Try the spirits whether they be of God. For many false Prophets (as himselfe aduiseth vs) are gone out into the world, &c. God will that I should write this, and that it should be imprinted at the charge of two Christian Flemmish merchants, who for the great zeale they haue that the Spanish natiō shuld be partaker of the benefit of the reformed professiō of the gospell, whereby God hath shewed mercie to other nations, will spare neither cost nor trauaile. The Lord enrich them with his spirituall gifts, & increase their faith. For two causes then was this imprinted: the one, to admonish those which were of God, that they shuld not suffer themselues to be deceiued with false miracles: the other, to make all those inexcusable, that notwithstāding the light of the Gospell, which God of his great goodnes hath in these our last times reuealed) beleeue lies cōfirmed by dreames and false miracles, and not the Gospell written in the holy scripture. He that is of God (faith the Lord, Ioh. 8. 47.) heareth Gods word. These of the second sort therfore which will not heare them are not of God. His Maiestie, if he haue chosen thē to life eternall, if he haue made them vessels of honor, vpon whom he will shew his mercy, conuert them. And if they bee [Page 422] vessels of wrath, prepared to destruction, confound them. Many haue spoken & written of this holy Nun. But he which hath entreated of her most to the purpose. Of all those, which I haue heard of, or read, is one Stephen de Lusignan, a Dominican Friar, who collecting all he could get, to extoll her, compiled a book in French, & dedicated the same to the Queen of France, imprinted at Paris by Iohn Bessaut 1586. In the beginning of the booke she is pictured like a Dominican Nun, with a blacke mantle, and a white coule, a coat, & white loose habit vpon the mantle, on her head she hath a crowne of thornes: the crucifixe on high set ouer her, and falling towards her, with rayes from the wounds which reach to the feet and hands of the Nun: that out of the side commeth to a hart which she holdeth betweene the fingers of her right hand: a Dragon she hath vnder her feet a Dominican friar before her kneeling, & a secular man & woman, & at her left side a paire of beads hanging. The Title of the booke is this which followeth.

The great miracles and the most holy wounds, which this present yeare 1586. haue happened to the right renerend mother, now Prioresse of the Monastery de la Annuntiada in the city of Lisbon in the kingdom of Portugal, of the order of preaching Friars, approued by the reuerend father, Fryar Lewes de Granada, and by other persons worthy of credit: as shall be seene at the end of the Discourse. In Paris by Iohn Bessaut. 1586.

The Epistle dedicatory sayth thus.

To the most Christian Queene Luisa de Lorena, Queene of France, mirrour of all vertue, godlinesse and sweetnesse: Health.

Madam, hauing seene your Maiestie most deuoted to the most holy sacrament of the altar, & to the Angelicall Doctor S. Thomas of Aquine, in whose Chappel you haue instituted euery moneth a solemne procession, with carrying the most holy sacrament, and a Masse sung by all the religious of our Colledge & hauing considered, that because of your great deuotion, & of the greatnes of your rare vertues & perfections, euery man of any worth borne, enforceth himselfe to offer you most pleasing things. I (albeit the least of thē) am also willing to rāge my selfe into the number of these. Therefore hauing found certaine writings printed in diuerse cities, I haue collected & put them all together. In which I haue found the greatest miracles, and effects, that euer Almighty God in our times wrought in the person of a most noble, most vertuous, & most religious virgin, [Page 423] mother Mary de la Visitacion, Prioresse de la Anunciada of Lisbon in the kingdom of Portugall, most deuoted to the holy Sacrament, and the sayd Saint Thomas of Aquine: by whose merits and intercessions she hath deserued to haue visibly for her husband Iesus Christ crucified, and his fiue most holie wounds: by means whereof, the diuine Maiesty doth continually diuers miracles: the which in this booke I humbly offer to your Maiestie, to the end that you so much the more feruently may follow & continue these your deuotions, which you haue begun, and that it would please your maiestie to accept of this most holy virgin, a speciall seruant of our Lord that by her merits & intercession your Maiesty may obtaine that you desire, as well concerning this whole kingdom, as all Christendōe besides. And if I for my part, Madam, beseech God to grant that which your M. desireth, with a most happy & long life. From the couent of S. Dominick at Paris the 20. of August 1586. Your most humble & obediēt seruant F. Stephen de Lusignan of the order of S. Dom.

This Lusignan for confirmation of that which he saith, setteth downe 3 letters: the 1. is frō the Prouincial, F. Antonio de la Cerda, sent to F. Ferdinando de Castro, Proctor in Rome for the sayd prouince of Portugal, that he should shew it vnto the pope. The date is frō Lisbon 14. of March 1584. This letter trāslated into Italian, was with license of the holy inquisitiō printed in Rome & Plazencia, & afterwards translated into French. All this saith Lusignan. Come we now to the letter which was to be shewed to the Pope. Pag. 8. it saith. Mother Mary de la Visitacion at 11, yeares of age entred into the Monasterie de la Anunciada, & at 16. years made profession. In which time, our Lord Iesus Christ appeared to this Religious, to recompence her merits, & tooke her to his wise, saying to her the words of the Prophet Ieremie, I haue loued thee with an euerlasting loue: therfore with mercy haue I drawne thee. And from that time forward he still appeared to her, granting her very many particular graces, & fauours speaking & conuersing familiarly with her: as one friend doth with another, in such sort as God talked & discoursed with Moses: & oftentimes appeared he to her, accompanied with he and shee Saints, as with Mary Magdalen (for much deuoted was this Religious to Magdalen and wontedly called her her faire) and accōpanied with our father S Dominicke, & with S. Tho. of Aquin [Page 424] Saint Katherin of Sene and other times appeared he alone and very familiar, helping her to say the Cannonicall houres: and at the End of euery Psalme would she say: Gloria Patriet tibi & Spiritui Sancto; Or, as saith friar Lewys de Granada, & Tibifilio (To wit) Glory be to the Father, and to thee his Sonne, and to the holy ghost, &c.

In the 9. Page he saith: To communicate and receiue her Creator was her ordinary custome: during which time the other Nunnes saw her in a trance for a long space rapt vp in Spirit, vntill her Gouernour commaunded her to go to the Communion with the other Religious. And then returning to her selfe, shee went most obediently forthwith to accomplish this holy mysterie, &c.

In the 10. pag. (speaking of her great charitie) he recounteth a miracle, & this it is. In the Monastery there was a Nun that was very weake, & withall had this fansie, that she would in no wise eate any meat, supposing that all sorts of meats were poisoned: and in this franticke humour she kept her teeth shut, by reason whereof her lips and iawes were couered with filth & matter. This religious Marie, hauing compassion of the poore frantick Nunne, and moued with a feruent charitie to her, went to see her: and praying her to eat a peece of bread, which she offered her, assured her it had no poison in it. The diseased answered: If you will eate of the same bread, and bite in the side that I with my teeth and iawes (which were cankered) will bite, then will I beleeue that the bread hath no poison, & that it is good bread▪ Marie full of charitie, enforced her selfe, and with a strong hart, least she should vomite, promised to do so. Then tooke she the bread and bit therof in the same place that the frantike Nunne had bitten. And this she did with incredible cheerefulnesse: hardly had she thus done, when our Lord Iesus Christ (by reason of his charitie) appeared to the sayd Mary & sayd vnto her: For this thy so charitable an act, I will giue health to this diseased. And so was the sicke healed of her infirmitie.

The 11. pag. saith: That (as often, as being in the Monastery, she heard the litle bel, which accompanied the most holy sacramēt of our Lord, whē they carried it to the diseased through the citie) she kneeled downe on the ground with teares, & was rapt vp in a trance, as witnesse the religious of the said Monasterie▪ [Page 425] desirous is she of this most holy sacrament, &c. so hunger after it that Iesus Christ appeareth very often visibly vnto her, & he himselfe giueth himselfe to this religious. The wednesday in the holy week, she went into the low quire, where the Nunnes through a window do wontedly receiue the holy communion, at the hāds of the priest, who is on the other side without: where seeing that all the Nunnes had communnicated, and that there was neuer a consecrat host left for her: she betooke her selfe to praier, intreating with teares the grace of our Lord Iesus Christ that she might haue means to comunicate, &c. And a little after: Then the holy place (where so rich a treasure as is the body of our Lord Iesus Christ was kept) opened of his owne accord, & one of the consecrate formes went forth without any visible helpe, and offred it selfe to the mouth of this Religious woman which with most great deuotion and humility she receiued. Another time on Innocents day another like miracle happened vnto her, who euer increasing in perfecttion & vertue is now come to so high an estate. That about foure or fiue yeres since, Iesus Christ crucified appeared vnto her all shining, from whose right side issued a beame of fire which stroke vpon the left side of this Religious, who stood right against the Crucifixe made and left in her flesh a red marke as bigge as the stroke of Launce, and this wound on certaine daies, namely at euery Friday openeth: from whence issue certaine droppes of bloud: and she feeleth (she saith) great griefe of the saide wound. The di [...]ine Maiestie hath shewed these wonders since she was made Prioresse; which was in the yeare 1583. in the beginning of Iulie, &c.

Pag. 12. When she is in her Cell at prayer the religious see her enuironed with brightnesse, and lifted vp into the aire with a great light, which issues from her breast and face, which signifie the great and feruent charitie and loue of God that is in her. Lastly vpon the day of Saint Thomas of Aquine the 7. of March 1584. she (being before aduised thereto by our Lord Iesus, and by the sayd Saint Thomas) communicated this vision to her Prouinciall: And being by him exhorted therunto for nine dayes together euery day first confest her self, she receiued the most holy communion. In these dayes God shewed many fauours, [Page 424] [...] [Page 425] [...] [Page 426] with much brightnesse by night. As she was praying in the Quire on the said feast of Saint Thomas, after Mattens, betweene the houres of foure & fiue in the morning, Iesus Christ crucified, gloriously shining, appeared vnto her, as before he had appeared, with his fiue most holy wounds. From his feete, hands and side issued out beames of fire, which wounded the hands, feete and side of this Religious. The wounds and marks of bloudy colour most faire remaine in her, aswell within the palmes of the hands & the feet, as without: the one in a round figure like to a naile, answering the other: & the same side was marked in the same place, wherein she had before bene wounded: but with a signe or marke far more apparant. She confesseth that she feels extreme griefe of the said wounds, &c. At the end of the letter the Prouinciall hath these words: Some of my Religious bring I with me, to giue good testimonie of that which I haue said: & he nameth these: Friar Antonio de la Cerda, Prouincial of Portugal (who wrote this letter) F. Gasper Leiton, Regēt of the Colledge of Lisbon, & preacher to the king: Friar Lewys de Granada, Friar Pedro de Somer, Cōfessor of the most illustrious D. Henrie Cardinall, that afterwards was K. of Portugal

The second Letter is from Friar Lewys de Granada, sent to the Patriarke of Valencia, The date is from Lisbon the 18. of March 1584. the principall pointes are these. In the 16. page of the book it saith: that S. Thomas appeared vnto her 10 dayes before his feast, & told her, she should prepare her selfe: for vpon his feast day the Lord would come to visit her, & shew vnto her grace and particular fauour, namely, that of the impression of the fiue wounds: as was said in the first letter, &c. Also he saith: fiue or sixe dayes the paine endured: during which time, when she stepped to walke, the soales of her feet (shee thought trod vpon nayles &c. And pag. 18. it saith: On Tenable Wednesday, she was in the Quire with great desire to communicate in a window by which the Religious did cōmunicate, right against whereunto was an altar, where the little casket of the most holy Sacrament stood: for the great altar was occupied with the Sepulchre, or monument that was made vpon it. In the meane while he saw the litle casket open and a consecrate host to issue thereout, which most deuoutly she receiued, &c. And Pag. 19. She told me that for 7. yeares euery Thursday at the Auc Marie [Page 427] houre she hath felt in her head all the paines of the crowne of thornes: insomuch that the bloud issueth forth: and she hath in her head some small prickes and holes of the sayd thornes: & the paines endure vntill Fryday at the same houre. She had at a certaine time a great desire (as very often she hath) to communicate: at which time shee saw in spirit S. Iohn Euangelist celebrate. The Masse being ended, a consecrate host came from the Altar. She then returning to her selfe (for she was rapt or rauished in spirit) shee found that shee had the said host in her mouth, &c. All this which I haue written (saith Friar Lewes de Granada) she her selfe told me: and I should write much more, if I would recken all the maruellous thinges which our Lord worketh in this blessed soule, &c.

The third Letter is from the same Prouinciall, Friar Antonio de la Cerda, sent to Friar Ferdiando de Castro, Proctor in Rome, for the prouince of Portugall. The date is at Lisbon, the 30. of March 1585. Thus it sayth: Since your departure from this city, it hath pleased our Lord from day to day more manifestly to declare how highly he esteemeth la Anunciada. For infinit be the miracles▪ as well corporall as spirituall, which by her means he hath wrought in these parts: which hath bene the cause that very many Gentlemen haue bene moued to become Fryars, to whom with my hands I haue giuen the habite. The fame of which miracles hath so far streched, that it is come to the Mores dwelling in Alualady, which is a castle three leagues from Lisbon: Three wherof, because the houre for them to turne Christians it should seeme drew neare, maruellously desired to see the Prioresse: for beleeue they could not so great miracles, as were reported of her. And from thenceforth the holy Spirit inwardly moued & prouoked them, more and more kindling in their hearts the desire to see the said seruant of God. And so much dayly increased this desire in thē, that one day very early not acquainting one another with th their purposes, they departed all 3 frō Alualady for this city of Lisbon, & came to seek me in this couent, saying, that they knew not what it was, which so inwardly had moued & burned them with so feruēt a desire to see the Prioresse. And whiles one of the told me these things behold, there commeth the other & afterwards the third. And whē they met all three together, they vnderstood that they all [Page 428] demanded one selfe same thing: they seeing themselues inflamed with one selfe same desire, were greatly astonished: & perceiuing that this proceeded of one selfe mouing of the holy Spirit, and not of curiositie, as some would presume, I carried them to the monastery de la Anunciada, and went into the parlor, and thence sent word to the Prioresse, that I would speake with her, without letting her vnderstand why shee was called. She presently came: and the 3 Moores were fast by me when we spake together. She lift vp her vayle to talke with me▪ and scarcely had the three Moores seene her when they fell groueling to the earth. And in such maner, that needfull it was, some which were present should helpe them vp. When they arose beholding her eftsoons, they kneeled on their knees with out a word speaking. But that they lamented without ceassing hauing their eyes for a long time fixed vpon the Prioresse. And when I asked them why they spake not to the Prioresse? They answered, that they saw in her so great and admirable things that they knew not what to speake. Hauing thus sayd, they besought the Prioresse, that he which was by her might giue them baptisme. She answered, if they would be baptised, that I was there present who would cause them to be baptised. Adding moreouer, that this to her Spouse should bee greatly pleasing. This done, I returned, leading with me the Moores (albeit to their great sorrow for they would not haue parted frō the Prioresse) home to my Couent. Of all this I aduertised the Archbishop, who sent forthwith for the Moores, and I (accompanied with some Fathers) brought them. Brought (as they were) they confessed to the Archbishop in our presence, that they had seen neere vnto the Prioresse, Iesus Christ in humane shape, put vppon the crosse. Which miracle was so admirable, that the same thereof stretched through all the kingdom: & great multitudes of people are come to this citie to see thē baptised. The Archbishop sent for the Prioresse, to giue them their names. The which at my commaund she gaue vnto them. Manuel she called the first, Iohn the second and the third Thomas: who were in this house baptised and with vs continue.

The second miracle which the Prouinciall telleth is this: A Lady of qualitie there was which had a cancker in one of her [Page 429] Lippes. This lady talking with Dona Vincencia told her, that the day following they were to cut the canker: The Lady Vincencia moued with compassion, gaue vnto her a small peece of fine linnen cloth: which the Prioresse was wont to drawe ouer her syde, saying: that she should put it vppon her canker: for she trusted in God that when they should cut it, she should feele no griefe at all, &c. The Ladie so did. And with great deuotion promised, that if she found so much good hereby, that in cutting of her canker, she should feele no paine, she would publish to her power, that God, through the merits of the Prioresse his seruant, had graunted her this so singular & admirable mercie. This simplicitie displeased not God, But he graunted the rather what she had demanded: for rising vp early the day following, shee found her selfe whole, and without any signe where the canker, nor any euill had bene, &c. And a little lower. Of all this were instruments made by arte of a notary publique, at command of the Cardinals most illustrious worship.

The 3. Miracle which the prouincall, telleth is, Anna Rodrigues del Crucifixo, of the third order of Frauncis, brought with her two small peeces of a wodden Crosse, which the prioresse had giuen her. And going to visit one that was diseased demanded a little water to drinke. Anna tooke a porcelan, and pist water into it. And after in the presence of them all, tooke a peece of the Crosse, which the Prioresse had giuen her, and making a signe of the Crosse, cast it into the Porcelan. The peece went to the bottome. And eftsoones (like a candle on a candlesticke) arose vp right on end. Of this water gaue she the paciēt to drink: Who then began to find himselfe better, and demaunded, what was that, they had giuen him, which had done him much good. After they had cold him, what had passed, he prayed them to giue him more water then before, to drinke. Then cast they more water into the Porcelane, where in also was the peece of the Crosse. Anna Rodrigues, supposing that the diseased in drinking, had swallowed the same peece, cast in the other, the which went also to the bottome And commning to the other which stood in end in the porcelane, cleaued vnto, and was ioyned togither with it. So that of those two, was made a farre little Crosse which moued all that sawe it, to very great deuotion. Scarcely [Page 430] the second time, had the sickman tasted of the water, but he became whole and sound, & the third day also arose from his bed, and went to walke through the citie. Of this also was information made by the cōmandement of the most illustrious Legat. I could (saith the prouincial) recount also many other like things. Friar Stephen de Lusignan setteth this downe for conclusion.

The tenne particular and principall instructions which wee draw from these maruellous effects in these letters missiue declared.

1. The true he and she religious, are much pleasing to God
2. Holy obedience, is meritorious and charity, humanity, and simplicity of life.
3. Virginity is a very pleasing spouse of our Lord Iesus Christ.
4. It is needfull to reuerence and honor the holy Images.
5. The he and she Saints of Paradise, are intercessors and aduocates for vs.
6. It is needefull to acknowledge the truth of the most holy sacrament of the Altar.
7. He pleaseth God which oft times receiueth so great [...] sacrament.
8. The gifts and graces of Iesus Christ cannot be obtained, without sorrow, praiers and deuotions.
9. The passion and death of Iesus Christ, by meanes of our owne works, are profittable for vs.
10. Miracles haue euer continued in the Catholique, Apostolique, and Romish Church. At the end of this booke of the holy Nunne, was this.

Our holy father Sistus 5. through the deuotion and request, of the most Catholique king of Spaine, hath ordayned to bee made, the processe of the miracles of Friar Lewes de Beltrum, in Aragon, one of the order of the Friars of S. Dominick to put him in the number, and Catalogue of the Saints: and blessed (which shal be another such, as this, of this holy Nunne) All that I haue sayd is drawne out of the french booke, which Friar Stephen wrote, in praise of this holy Nunne. So famous was the same of this Nunnes holinesse: That Cardinall Albertus of Austria sent information to Pope Sistus 5. To whom the Pope wrote this letter following translated into Latine with great ioy haue we [Page 431] read, that thou hast procured to be written, the vertues of the Prioresse of the monasterie de la Anunciada, of the most holie virgin, And of the great benefits, which God hath shewed her, we pray the diuine goodnes to make her from day to day more worthy of his grace, & enrich her with his heauenly gift, for the glory of his name and ioy of his faithful. Giuen in S. Maries at Rome, with the little Ring of the fisher. The 10. of September 1584. and of our Bishopdome, &c. Subscribed Antonio Prucha Badulini. Lib. 22. cap. 29. ¶3. Friar Iohn de Pineca, in his booke intituled Monarchia ecclesiastica printed at Salamāca by Iohn Fernādez making mentiō of the Saints, that had the wounds of Christ: nameth this Mary. And so saith he, dyed the glorious Saint Katherine of Sena in the 1380. yeare, whose maruelous life wrote S. Antonius and Raimond of Capua: And albeit they both say, that the wounds of our redeemer were printed vpon her, S. Antonius affirmeth that at the request of the Saintes, they were not shewed on her bodie: yet suffered shee incredible paines. And Iohn Brugmano writeth: that the holie virgin Saint Lyduuina receiued the woundes of the redeemer: But that the virgin besought God. That to avoyd the applause of the world they should bee couered: And then the skinne grew and couered the woundes Lorenço Surio, saith: that the holie virgin Gerturd of Esten, vppon good Fryday in the 1340. yeare receiued the woundes, and for many dayes ranne bloud from them seuen times a day. At this time it is publiquely sayd, and there are pictures of her, that there is a religious in Portugal of the order of Saint Dominick, Which hath the woundes of our redeemer Hitherto Friar Iohn de Pineda. The same author part 3. lib. 22. cap. 23. ¶3. affirmeth for an approued thing; that their Saint Frauncis had the woundes of Iesus Christ: as a little lower yee shall perceiue. Concerning those which had the fiue woundes I will recount to this purpose, an admirable history whereof make mention many of our aduersaries who as wel in Dutch as in Latine, both in verse and prose haue written that the Dominick Friars haue alwaies holden a certaine emulation, enuie & hatred toward the Franciscans, for both being beggers, they could not well agree togither. It happened tin Berne one of the 3 Cantons of the Swizers in the a thousand 5 hundred & ninth yeare [Page 422] that the Franciscans were much more esteemed and fauoured then the Dominicks which the Dominicks: perceauing, much stomacked: and so they consulted to find remedy for such a mischiefe. Foure of the chiefe of their order, came to vnderstand the causes, why the Franciscans were before them preferred. These two, besides others which I will declare, they found to bee the principall causes: first, that Saint Frauncis had the woundes of Christ. The other, the brawling Question which was betweene them, and the Franciscans, whether the virgin Mary was conceiued in sinne or no. The Domincans did affirme it: the Franciscans denyed it. For this cause, the common people moued with foolish deuotion, and with a zeale without knowledge, much loued the Franciscans, & made no reckoning of the Dominicks. The Dominicks then vnderstanding the cause of their so great euill, the remedy which they put, was this. A simple Friar they tooke, which they had in their couent, a young frantique, or holy hypocrite, & so deceiued him with many perswasions & gaue him certaine inchaunted drinks, that the small vnderstanding which he had, they tooke quite from him. They marke, as they could, the fiue wounds vpon him. They made him to beleeue (and he foolish also beleeued it) that hee had then truly as S. Frauncis had them. And here stayed they not: They made him beleeue, that the most holy virgin Saint Barbara, and Saint Catalina de Sena, appeared, and reuealed great things vnto him, they made him beleeue, that S. Mary gaue him the red consecrated host, aud that she presented him with the bloud of Christ and that she commaunded him to go the Cabildo or Senate, and say, that which she had commaunded, giuen him in. And among other things, this was one: that the holy virgin was conceiued in sin, & that for this cause, they ought in no wise to permit the Franciscans, to dwell in their City, for that (besides that they are certayne lost persons, and without reformation) they taught a grosse error, which ought in no wise to be suffered. That the holy virgin was conceiued without sin. He told them also, that they should highly houour an Image of the holy virgin (which their Fryars had made by a certaine Arte) that distilled teares by the eyes as though it had wept. All this at first was beleeued, that red bloud was adored. As the verie [Page 423] bloud of Christ, and was sent to great Lordes, as an incomparable Treasure. Great concourse there was to the weeping Image. So well knew the Dominickes to draw water to their mill, that they onely were holden for holie, and so caried they all the Almes and deuotions of the people. And the poore Franciscans were cast aside, and no man made reckoning of them. The Franciscans then seeing themselues so despised, and perceiuing (like people as well exercised in false miracles) as were the Dominickes, and the rest of the popish Clergie) the craft and deceit of the Dominickes: vsed great diligence to discouer the villany. So much did they, that at last it was discouered. The foure principal Authors of this Tragedy in the one thousand fiue hundred & ninth yeare, were burned, and the rest were pardoned. Those deceauers that so shamelesly, make a mockery of religion (besides these aforesaid) confessed in their torments great abhominations. (As the papists themselues that wrote this Historie doe witnesse wherein the Pope sending His Legate for this purpose, put all, to scilence: For he feared to loose his ecclesiasticall persons, which so great seruice with their false miracles haue done and doe vnto him. For well vnderstandeth the Pope, their superstitions and Idolatries (whereof their religion is full) to haue bene inuented or at the least confirmed with like deceipts of fayned apparitions, reuelations and false miracles. Into this reprobate sence, God leaueth them to fall, for not reading of the holie Scripture: which is the onely rule of the well liuing and seruing of God. As his maiestie will be serued. But returne we now to our holy Nunne, who with ful gale vntill now, most happily sayled, and set (as say the Gentiles) on the toppe of Fortunes wheele, so much as was possible of small and great. Aswell in Portugal, as else where, was esteemed and reuerenced. O how often of her was it sayd. Blessed is the wombe that bare thee, and the pappes that gaue thee sucke. Shee nothing wanted in this world to be wholy blessed, but that then shee should die. O how great a Saint shall hell possesse. O how great a Saint hath the Roman Church lost. Now that we haue hard the Pro, Let vs heare the Contra. From this spouse of Iesus Christ, so holie, so charitable, and so miraculous, would the true Iesus [Page 424] Christ) not her husband which was the diuell) that the Maske of hypocrisie, wherewith she was couered, should be taken away, & her abhominations, wickednes, superstitions, & Idolatries discouered. And so at the end of the admirable yeare 1588. was she condemned: as a certaine booke, which at the beginning of the yeare following, being the 1589. was printed at Seuil, doth witnes: from whence word for word haue I drawne that I will say against other. The title thereof is this.

A Relation of the holinesse and woundes of Mother Mary de la Ʋisitation, which was Prioresse de la Annuntiada of Lisbon, and that which was declared, in the Sentence which was giuen.

All the booke will I not set downe, but the principall points thereof will I take for my purpose. Thus then it beginneth. Hauing committed the verification of the woundes and holinesse of Marie Prioresse de la Annunciada of the order of Saint Dominick, to the most reuerend and illustrious Archbishoppes of Lisbon and Braga, the Bishop de la Guardia, the Prouincial of Saint Dominiks order, the Inquisitors of this Citie of Lisbon and Doctor Paulo Alfonso of his maiesties Councell. The sayd Lordes went to the Monastery, vppon the said verification and examination, by the testimony of many Nunnes of the sayd Monastery which consentingly, declared, that the holinesse of the Prioresse was fayned, and the woundes painted. The information ended, the sayd Prioresse was brought before them whom they commaunded to sweare vppon the Masse booke and Christ crucified, that shee should say the truth, of that should be demaunded of her. And if shee so sayd: that God should helpe her: And if not, that the diuell should carry her away. Frst how sayd she that she had oft times seene the mother of God? And how had she the woundes: By the oath she had made, she answered: That at nine or tenne yeares of age, shee entred into the Monastery. And after she had made profession, being seuenteene yeares olde, one day, as she was praying, to her was it reuealed, that God would cherish her: And that anonother like day, when shee was at prayer, came the Angels and put a Crowne of thornes vppon her head: which wounded her. And many dayes after being in prayer, Christ crucrufied [Page 425] apeared vnto her and of the beams that issued from his woundes, were those which she had, imprinted: And Christ (whom she called husband) oftentimes appeared to her) and talked with her, and holpe her to say ouer the praiers, and that she confessed to this confessor that she said: Gloria Patri, & tibi & Spiritui sancto. The Confessor told her she should no more say so: but Gloria Patri, & Filio, & Spiritui sancto: as saith the holy mother the Church. And in a conference which shee had with her husband, she told him that which her Confessor had sayd vnto her. And the husband answered: she should doe what her Confessor had commanded her. The foresayd Fathers seeing she sought each way to make her selfe holy, and yet all was fayned, as the other Nunnes declared vnto them; they perswaded her to say the truth of that which had passed, seeing all was fictions, and so to them it appeared, by information which they had taken: and that shee should craue mercie: and so would they haue compassion vpon her. But (she persisting that no other truth there was, but that which shee had sayd, as her husband well knew) they left her. Another day in the Visitation which they had with her, they tooke hard sope and hot water, and well washed her hands and wounds. And when they began to do it, she fained to haue great paine. And after a while that they had washed them, the sayd wounds were taken from her. And when she saw they were taken away, she fell to the earth, and began to weepe, sigh, and craue mercie, and cast her selfe at the feete of the sayd Lords: who willing her to confesse the truth: shee was wearied and dead (said she) and that they should leaue her till another day, and she would confesse the truth: and so they left her in guard of the Nunnes, charging them on paine of excommunication, they should for no cause leaue her alone. Another day the foresaid Lordes returned to the Monasterie, and caused the said Prioresse to be brought before them. And demaunding of her how that businesse passed: she said: that the truth was, because men should esteeme her holie, shee had painted the woundes on her handes, and that ordinarily shee so did: And that, that of the side shee had onely done thrise with a knife which shee had in her combe boxe. Once when [Page 426] she published, that the sayd wounds were made: Another time at a visitation, made by the Prouinciall of their order the last, this which now is done: being like vnto the scratch of a pen. And that the Crowne of thornes vppon her head she made, pricking herselfe with a knife, and making the bloud to issue forth: and that this she had done sixe or seuen times, Being demaunded how shee imprinted in the clothes, the fiue droppes of bloud which were (sayd shee) of the wound in the syde: She answered, that she carefully tooke certaine holland clothes, and painted them with bloud, and when they gaue her some, to touch the wound which she fayned in her syde: shee cutte them before those which gaue them in such sort, that they were like vnto those which shee had, and put them vppon her breast, and drawe fourth, and gaue them those, which shee had painted. Being demaunded, when the Moore captaine, of them, resident in this Citie of Lisbon, and had bene viceroye of Biquinos came to see her how printed shee the wounds in the little cloth, which she gaue him: She answered. Because she saw that the Moore did mark her, shee drewe a little, the curtaine of the lettife window, faining, that for shame hee should not see her putting the cloth vppon her breast, shee tooke out of her combe boxe a knife, and so pticked her finger that it bled, and painted therewith the same cloth, and afterwardes put it vppon the breast and beganne to straine the same before them all: and drewe it out imprinted with bloud and all beleeued, it was the bloud of her side, being demaunded how shee had put those droppes of bloud vppon the rotchet of [...]he Popes Collector: Shee answered: That the Collector perswading her, to put some bloud of her woundes vppon the said rotchet at such time as shee chaunced to haue a blister on her hand shee tooke it away in such sort, that the bloud issued and therewith rubbed she her hand in the rotchet, and it remayned died with bloud. Being demaunded how shee lift vp her selfe: And how the Nunnes sawe her many times, to shine in her Cell: Shee answered: that shee kindled in a chasing dish a fire with small light, and put before it a lookeing glasse, and that the light stroke vppon the glasse, and the reflection of the glasse glimpsed in her face: And that shee should [Page 427] seeme to haue beene lifted vp, she put her feete vpon Chapins or womens shoes: other times vpon timber, which she had purposely prouided: whereupon she so sate, that shee seemed to be lifted vp into the aire: demaunded, that being in mortall sinne, how she dared euery day to communicate: She answered: She euer trusted that our Lord would draw her in time to repentance: and hereof shee craued mercie of the foresayd Lordes. This notwithstanding, they proceeded to take further information: wherein the Nunnes declared, that she being one day in the Chapter, was lifted vp, and a place made by her side, as though some man should sit there: Demaunding of her for what purpose she did that she sayd: See ye not that our father Saint Dominicke came thither, and there sitteth: And many other things, which to auoyd tediousnesse, I omit.

The foresaid processe seene by the foresaid Lords, and the offences which thereof redounded against the Prioresse: the sixt of the instant moneth of December in the 1588 yeare, they pronounced sentence against her, in the Monastery of the mother of God, of the order of Saint Francis, in this citie: from whence they commaunded to carrie her, and in her presence was published and read the sentence which we will now declare. And afterwards, the 8. of the sayd moneth in the pulpit of the great Church of this citie, at the time of the great Masse with an high and audible voyce was published. Wherby they declared that through only zeale, that men should deeme her holy, all that to be and haue bene fained. And for that shee had not dealt with, nor inuocated the diuell, they adiudged her to perpetuall imprisonment. And that in fiue yeares she might not be confessed, nor communicate, except in case of necessitie: and three feasts in the yeare, and in the Iubilee: and that she should neither beare vaile nor habit, nor haue any actiue or passiue voyce in the Chapter, nor bee elected to any office: And that for fiue yeares she should eate vpon the ground, and that the fragments remaining might not to any (no not to the poore) be giuen, but burned: and that when they were to go forth of the dyning place, she should lie prostrate on the earth, that all the Nunnes might passe ouer her: and that on wednesdayes [Page 428] and frydayes they should giue her discipline whiles the psalme of Miserere mei last. And that shee should bee carried forth of the citie to a Monasterie of the same order, 25, leagues vpwards the riuer Tei [...], where shee should bee included in a cell, and not go out of the cell, but at the Massetime and Cannonicall houres: and that she might talke with no Nunne (one excepted) which the Prioresse of that Monasterie should appoint her; and that she should be instructed in the faith. And that her picture vpon the wall of the Annunciada should be blotted out, that no after signe remaine there euer to haue bene: and that the small clothes with the fiue wounds, & other her things shold be carried to the Inquisitors, where they should be: and otherwise to the Prouisor, or curate of the parish, who was to appoint what should be done with them.

Now to aduise all those that truely desire to serue Christ, of whose name they are called Christians, and will liue according to his holy Gospell and law, and not according to that which men haue inuented to liue in pleasure. Some notes and considerations will I here make of that which hath bene sayd vpon the life and sentence of this holy Nunne. First, as touching the ten instructions drawne by Lusignan, out of the Letters missiue, It were good to shew how false they be all in general, and euery one in particular. For not vpon the word of God, but vpon dreames, false miracles, illusions of the diuell, & imaginations of a cursed hypocrite (which fained her selfe to be no lesse then Christ) haue they any foundation. But seeing our aduersaries by publike sentence haue condemned all that contained in the Letters, concerning the holinesse and miracles of this Nunne, to be false, fained, and hypocritically done. I will not paine my selfe to proue their falshood. Onely I will tell them: that when they will proue their new articles of faith, they seeke better proofes. For dreames and false miracles are now nothing worth. The time through the mercie of God, is not now as wontedly it was, when the Clergie easilie deceiued the people, and made them to beleeue all whatsoeuer they listed. Blessed bee the Lord for the light which in our times he hath giuē vs. His Maiestie giue vs grace to draw neere vnto it: For the seruant that knoweth his maisters will, & doth [Page 429] it not, shall be more punished then he that knoweth it not. Besides this, there is nothing in these his ten instructions, which hath not already in the two precedent Treatises, of the Pope, and of the Masse, bene sufficiently confuted. To them I referre my selfe. Our redeemer Iesus Christ, when hee beganne to preach his Gospell, confirmed the same with true miracles: and departing from this world (as Saint Marke in the last chapter of his Gospell declareth) for the same effect to confirme the Euangelicall doctrine, he left to his Church the gift of working miracles. This gift in the Church (I would say in some of the faithfull, for all had it not, as witnesseth Saint Paul, 1. Cor. 12. where reckoning vp the giftes of the holy Spirit, and how he distrributeth them amongst other, hee saith And to another are giuen the gifts of holinesse by the same Spirit. To another working of miracles, &c.) for some time continued, vntill the doctrine was confirmed, and then afterwards ceassed. Albeit God, vsing his omnipotency, leaueth not sometimes to do miracles. But this is extraordinary, and not common as then it was. The Antichristians willing to be sold for Christians, pretend, and doe confirme their new and false doctrine with new and false miracles, of which their bookes bee full. For this is the chiefe proofe wherewith they confirme their doctrine.

Concerning that of the fiue wounds, there is no word in all the new Testament, nor in any of the ancient Doctours, which for the space of one thousand and two hundred yeares liued in the Church of God, that any of the Apostles, no not Saint Iohn the dearely beloued Disciple, nor yet the holy mother of our redeemer her selfe hath had them; nor euer was it said, an [...]e hee or shee Saint in all this time to haue had them: for so much as I remember, to haue read the first, that they say, had them, was Saint Francis, and this a few yeares before his death: who died in the 1226. yeare. The booke of Conformities, fol [...]. demaundeth. In which of the saints haue the miraculous wounds of Christ bene imprinted? The same answereth: In none, but in the blessed our Father Saint Frauncis: As witnesseth the Romane Church: and commandeth the faithfull to beleeue it. Afterwardes say [Page 426] same: that in the 1340. yeare Saint Gertrude had them. And holy Ludiuina (say they but know not in what yeare) also had them. Also they say, that S. Katherine of Sena, who died in the 1380. yeare. And in our dayes, in the 1588. yeare, was a publike voice and fame▪ that the holy Nunne of Lisbon had them, For so great a truth hold they that of Saint Francis: that if anie beleeue it not, or doubt it, for an heretike is he [...]olden, and as an heretike ought he to be punished. So that it is now one of their new articles of faith. And so Pope Gregorie did commaund it to be beleeued. The same commanded Pope Alexander the fourth, and saith, that with his owne eyes he saw thē, as in his Bull he doth witnesse. Another such like Bull gaue out Pope Nicholas 3 and Pope Bendict 12. who graunted (besides this) to the Franciscan Friars, that they should celebrate the feast of the wounds of Saint Francis. All this saith the booke intituled, Of the Conformities of Saint Francis, with Iesus Christ, A booke full of blasphemies seeing it maketh him equall with Iesus Christ, & proueth S. Francis with many reasonles reasons, to haue bin much more excellent then S. Iohn Baptist. Blasphemie, which saith S. Francis to be much more excellent then S. Iohn Baptist. Amongst which he setteth these downe, that he conuerted many more than Iohn, that he preached repentance 18 yeares, & instituted the order of Penance: & S. Iohn but 2 yeares, and some what more preached. Iohn receiued of the Lord the word of repentā [...]e: Francis receiued it of the Lord & of the Pope. And which is more (terrible blasphemie to adde ought to the infinit power of the Lord) S. Iohn was a friend of the Bridegrome. The like to the Lord Iesus Christ was the blessed S. Francis. In holinesse to the world was Iohn most singular. In conformitie of his wou [...]ds with Christ was Francis then all men more excellent. S. Iohn is aduanced into the order of the Seraphins. In the same Seraphical order & seat of Lucifer is placed the blessed S. Francis, &c. If this be not to make a mockery of Christian Religion, of the maiestie of the Son of God, and of the holinesse of Saint Iohn Baptist, what shall bee? Friar Iohn de Pineda, a Friar Franciscan. part. 3. lib. 22. cap. 23. ¶3. speaking of his holy Saint Francis, saith thus: A few yeares before his death, fasting and praying vppon the Eue of Saint Michael the Archangell, he receiued in his virginall bodie the wounds of Iesus [Page 431] Christ, by the impression of the same Iesus Christ. as say Vbertino and the Maister Pisano, S▪ Francis himselfe to haue reuealed the same, hauing suffered most terrible paines when they were imprinted, &c. He confirmeth his saying, with the sayings of Vbertino and the Maister Pisano, who is the Author of that blasphemous booke of Conformities. They say the same. Of no great credit be these two Authors: as easily as they speake it, with the same facility will we condemne it.

It is sayd of Saint Francis, that he couered the wounds of S. Katherine of Sene, saith Antonius, that she besought God they should not be shewed vpon her body: Of S. Lyduuina saith Iohn Brugmano, that to auoyd the applause of the world, shee besought the same at God his hands. Of S. Gertrude saith Surius, that for manie dayes ran bloud from them 7. times euery day. But of our holy Nunne of Lisbon say the Prouinciall, and Friar Lewes de Granada, and it was the publike voyce and fame, that she had them and shewed them, & that they yeelded alwayes fresh bloud, wherewith shee painted the small clothes which they gaue her. The Prouinciall saith, that the wound of the side on certaine dayes, namely the fridayes, opened; & that certaine drops of bloud issued from the same. &c. Surely this was much more shamelesse than all the others. Saint Francis and the rest sayd to haue the wounds, liued in the times of great ignorance, aswell of good letters, as of true and pure Christian religion, when the Roman Antichrist was absolute Lord of all, & swayed both swords, spirituall and temporall. Then was there none that durst whisper against him, nor that was so bold to say vnto him, thou dost wickedly: but it should cost him his life, or litle lesse. An easie thing was it then, with such like fictions of wounds and other miracles to deceiue the simple poore common people. But now that the Lord hath giuen so great light of his Gospell, a verie hard thing shall it bee to be long time manitained with like opinion of holinesse: by and by flyeth away hypocrisie: by and by God raiseth vp some to speake and write against it. Vnhappy therefore was this Nunne, as touching the word, that in our time and not in their dayes, she liued. Had those, sayd to haue the wounds, bene well examined, and with hot water and hard sope washed, their hypocrisie no [Page 432] no doubt had bene discouered, as well as that of our Marie de la Visitacion: Wherein as touching the soule, were they more vnhappy then she: seeing they died in their hypocrisie, wherewith they deceiued many, and vntill this day do deceiue with it. But our Mary liuing of her hypocrisie conuinced, in time (it may be) will she employ her great wit to better purpose, and craue mercie at the hands of God, whom so wickedly she hath offended. And so his Maiestie giue her grace truly to conuert to the true Christian religion: which not with dreams, nor false miracles, but with the word of God it selfe is confirmed. His Maiestie shewe her this grace and mercie. Had this miserable creature (as did the others) died before her hypocrisie had bin discouered, cannonized had she bene, as they were, and for [...]o holy had bene holden, that hardly in all heauen should her Dominickes haue found place to haue set her Had she bene a Franciscan, as she was a Dominicke, her Franciscans would haue placed her next to Saint Francis in the most highest place of the Quire of the Seraphins, ioyning to the seat of Lucifer, where they themselues sayd, that their Saint Frauncis is placed.

Much do I maruell at the Lords which examined the processe of this diuelish creature, this truly possessed of the diuell, another Magd [...]len de la Cruz. Another such as she, whom they called in England, The holy Mayd of Kent: who in the time of Henry the eight, king of England did wonderfull and most false miracles. Against whom was made processe, and all proued to be false and fained, as was that of our Nunne. For which she was sen [...]enced to death, and so was executed. That which passeth in the Pontificall kingdom, is a thing against all [...]ustice, that one for speaking, as in his conscience hee thinketh, and according to that, which the word of God in the holy scriptures hath reuealed: that he knoweth no other Purgatorie, but the only bloud of Christ, that he knoweth no other righteousnesse, but that which is receiued by faith: and that none is to be called vpon▪ but God alone, by the onely meane of Iesus Christ, &c. That he shall die without redemption: and with greatest disgrace before the world: and that Magdalen and Marie, and other such like, being cursed blasphemers, periured [Page 433] in publike audience, possessed of the diuell, mockers of Christian religion of God, and of Iesus Christ his sonne, shall liue, True it is, that they were condemned, yet not to bee burned, but to certaine F [...]ia [...] like pe [...]an [...]es and restraints. Arise Lord, iudge thine owne cause. Behold, those die, that confesse thee, and they that blaspheme thee do liue. Very much I say do I maruell a [...] these Lords, which condemned this cursed M [...]rie, that they should vse these words in their sentence which they giue against her: All that which this Nunne hath done, is, and hath bene fained of [...] onely that they should hold her for holie, and that she had not dealt with, nor in [...]ocated the diuell. Surely they speake in this (let their Lordships pardo [...] [...]e) against their owne consciences, which told them her miracles to haue bene done by the a [...]e of the diuell, with whom doubtlesse, was she verie familiar, and he was her husband, conductor, and guide. For how could she do the miracles she did without the helpe of the diuell, and her inuocation vpon him? That which she saith, that Iesus Christ appeared vnto her, now accompanied with hee and she saints, and now alone: that very familiar he was with her: that he ho [...]p her to pray ouer the houres, that he was her husband, and imprinted the wounds vpon her. Let all this be fained of her, as all is fained, that men should take her for holy: and more foolish they that beleeued her, and did not remember Magdalen de la Cruz. But what will they say vnto me of the diseased and franticke Nunne which was healed, as the Prouinciall in his letter witnesseth? That the Prouinciall lyed will they say, and that the Nun was not healed? I think not so. Healed she was by the meane which the Prouinciall reporteth, by miracle wrought by the diuell▪ What will they say vnto me of the Lady of qualitie that had the [...]anker, and was healed, as the same Prouinciall doth witnesse: and saith that all this was taken by faith, and testimonie before a Notarie publike by commandement of the Cardinall? What will they say vnto mee of the diseased perso [...], who for [...]aken of the Physitions, with drinking of the water wherein was the little [...] of the wodden crosse, which the Prioresse had giuen to Anna Rodriguez, was [Page 434] healed? What will they say vnto me of this little [...], which set it selfe vpright, and of the other also, that being cast into the water, claue vnto, and was ioyned with the first: so that of them twaine one faire little crosse was made, which moued to great deuotion all those that saw it? (and this was that, which the diuell with this false miracle of the crosse pretended, to cause thē to commit Idolatrie) of this also was information taken by commandement of the Legat. Of many other such like things that the Prouinciall faith, he could declare, what will they say vnto me? How could these things and the rest bee done without the art of the diuell, without his help, and inuocation vpon him? I demaund of thē, what was that, which the three Moores saw in the Prioresse, which were things so great & maruellous, that the Moores were not able to speake. To the Archbishop of Lisbon in the presence of the Prouinciall and many others, they confessed, that they saw neere to the Prioresse, Iesus Christ in humane shape, put vpon the crosse: throughout all Portugall was this miracle published. Will they say vnto mee that it was the true Iesus Christ, or that it was the illusion of the diuell: that it was Iesus Christ will they not say: For in their Sentence they say: All whatsoeuer this Nunne hath done to haue bene fained. It followeth then, that it was the diuell in humane shape, that appeared vnto her. Saint Paul doth aduise vs, 2. Cor. chap. 14. that Satan is wont (the better to deceiue) to transforme himselfe into an Angell of light. But here in the businesse of these three Moores, much more bold was Satha [...], transforming himselfe into Christ crucified, and taking his forme vpon him. O the great patience of God. And the Prouinciall addeth. So famous, and so admirable was this miracle, that the fame thereof hath stretched throughout all the kingdome, &c. Then was it a true miracle. But of those, which Sathan worketh, to deceiue men, and not a fiction of the Prioresse. Why make their Lordships no mention in their sentence how the Prioresse had made Sathan to appeare in the figure of Christ crucified? And how that litle so deuout a crosse was made? and how the sicke persons were healed? The principall passed they ouer, least they should [...] superstitions and Idolatries. That which they demanded of her is. How sayd [Page 455] she, that she had oftentimes seene the mother of God? wherof in the Letters were made little mention? O great subtiltie: herewith they haue stopped the mouth of the people. All these things was the iust iudgment and punishment of God, wherewith he punisheth those, that beeleue not the word of God, reuealed in the holy Scripture: but beleeue lies confirmed with false miracles & illusions of the diuel. The principall resteth for me yet to demaund. What was, I demaund of them, that consecrate forme, as saith the Prouinciall, or hoste consecrated? as saith Friar Lewes de Granada, which the wednesday in the holy weeke issued out of the little casket, wherein the most holy sacrament lay: which casket, of it selfe opened, and out of it issued the said host without any visible ministery, & was presented to the mouth of the Religious, and she receiued it with most great deuotion &c. The Prouinciall addeth: that another time vpon Innocents day another such like miracle happened. Friar Lewes de Granada saith: That the Masse being ended, which Saint Iohn Euangelist did celebrate, a consecrated host came from the Altar, and was put into the mouth of this most holy Nunne. Of Mag [...]alen de la Cruz was it said: that when shee communicated, she lifted vp a rod to measure the hight of the ground, as in the Treatise of the Masse we haue noted. The host which Mag [...]alen the Franciscan hipocrite, and that which Mary the Dominican hypocrite receiued (albeit the ordained Masse-Friars and with intention to consecrate, did consecrate them, murmuring ouer them their words of consecration Hoc est enim Corpus meum: were not the body of Iesus Christ, whose glorious body sits at the right hand of the Father, and is not to descend thence, vntill hee come to iudge the quicke and the dead: As witnesseth S. Peter. Act. 3. 21. Whom (meaning Christ) the heauens must containe vntill the day of restauration of all things: And so doe we holde it for an article of faith, and confesse the same in the Creed: Were there no other proofe to proue their consecrated hostes, their sacrament of the aultar, not to be the body of Christ: this in good reason, should suffice, that the diuell vseth his consecrated hostes: he carrieth them into the aire and putteth them into the mouth of his he and she deuoted, that men may holde them for holy. As [Page 436] these two domestical exāples of the Franciscan Magdalen de la Cruz, and of the Dominican Mary de la visitation, doe confirme the same. But for as much as many other proofes they are taken out of the holy scripture & out of the anciēt doctors, which we haue noted in the Treatise of the Masse, there maist thou read the same. This opening of the casket, this issuing out of the consecrated host, and visible comming through the aire, without any visible mystery, and putting it in to the mouth of Magdalen, of Mary, and other such like was by the arte of the deuill, he came betweene and was inuocated. Open then thy eies, O Spaine, and vnderstand: Suffer not thy selfe to be deceiued in the first article of christian religion. Remember it is the first cō mandement which our great God (whose name is Iehona) cō mādeth vs to keep. Thou shalt haue no other Gods before me. How can that be God, how can that be a creator, which the diuell vseth to cause the people to commit idolatry, to entertaine the fained holinesse & hypocrisy of Magdalen & Mary, and of other such both hee and shee? Holy and blessed is our God: he abhorreth wickednes, hipocrisy, superstition & idolatry, Therfore conclude, that he which entertaineth these abhominations is not the true, but a false God, made by the inuention of men, and Sathan their father, which gouerneth them. And this is the iust iudgment and punishment of God, that they which neither read, nor heare, nor yet giue credit to the word of God, registred by the holy prophets and Apostles, without which, there is no saluation, may beleeue lies: wherwith Antichrist, and his father the diuil deceiued them, to carry them with him into hell. These things which we haue spoken of, done by these Ladies, I confesse, are miracles, and they caused that which our aduersaries hold for the sacrament, and for the body of Christ, truely to come. But of these they are, which the false prophets, Antichrist and their father the diuell doe, as our redeemer forewarneth vs, Math. 2 [...]. 24. and his Apostle, 2. Thess. 2. 9. wherewith they that are founded vpon the firme rocke, which is Christ. they that be taught by the word of God, shal not be deceiued: But they that be founded vpon the sand, they that confirme their opinion with dreames, imaginations, and humane tradititions, these shall beleeue them, and hold them for true miracles, [Page 437] which God hath wrought & so beleeuing them, shall perish, except God hauing mercie vpon them, doe before they depart this world conuert them. With their Lordships fauour, conclude we thē, saying: that Mary de la visitation, did her miracles by the help and inuo [...]ation of the diuel, for otherwise could she not doe them. I vehemently suspect the cause of their so saying they feare to giue occasion, lest some begin to think that their Sacrament, which they sell for the body of Christ, is not the body of Christ, nor his Sacrament, which in his holy Suppe [...] he instituted, but their prophanation thereof. This if our Spaniardes begin once to vnderstand the pontificall kingdom will wholly fall, the kitchin of the Preists and Friars, which is the Masse and Purgatory, will bee cold: and so superstition, ignonorance, heresy and Idolatry, as a new thing, which hath no foundation in the word of God, but in dreames, with false miracles, and illusions of the diuell, shall likewise fall, and the ancient doctrine of the Gospell of Christ crucified, written in the holy scripture, maugre Antichrist, shall flourish through the worlde. Blessed and euer glorified be the holy name of the Lord: who by his great mercie freed vs from such ignorance, errors, and superstitions, heresies & Idolatries, where we were nourished: who deliuered vs, I say, from the power of darknes, and translated vs into the true kingdome of his beloued sonne, in whom we haue redemption by his bloud, and forgiuenes of sinnes. What shall we render (speaking as doth the Prophet) vnto the Lord, for all his benefites bestowed vppon vs, we will take the cuppe of our Saluation, and call vpon the name of the Lord. No other willeth God, for all his benefites, but that we be thankfull, and call vpon his name. Thus shall the number of those whom God hath elected to life eternall, encrease: and so the kingdome of sinne, death & the diuell, which is the kingdome of lies, of false & new doctrine, confirmed with dreames, false miracles, and illusions of the diuell, shalbe destroied: and that of grace, life and of Christ, which is the kingdome of truth, & the true and old doctrin, confirmed with the word of God, shal abide for euer. To whom, which is one God, Father, Sonne and holy Spirit who liueth and raigneth be perpetuall hon [...] and glory, Amen.

[Page]

An Addition.

I In the moneth of Aprill 1588. Philip the second of that name king of Spaine, pretending to send his inuincible fleet for the Conquest of England made choise by the aduise of the Prioresse of the monastery of the Anunciada, whose name was Mary of the Visitacion, as most worthie for her holinesse to blesse his Standard royall, the which she did with vsing diuers other c [...] remonies, & in the deliuery thereof, to the Duke of Medina Sedonia, who was appointed chiefe Generall, she did pronounce openlie good successe and victory to the Duke, in saying he should return a victorious Prince. This standard was carried in procession by Don Francisco de Cordoua, who was a Spaniard & the tallest Gentl. that could be found, he being on horse backe to the end it might be the better seen: at the solemnzing wherof there was such a number of people assembled, that diuers of them perished with the throng. There was present the Archduke Albertus, which then was Cardinall and Gouernor of the kingdom of Portugal, the Popes Nuncio the Archbishop, who was head inquisitor with diuers other Nobles, Prelates & Gentlemen. This solemnization dured so long that Albertus fainted with fasting, and this holy Nunne to comfort him, caused a messe of the broth, which was for her owne diet to be brought, presenting it to him, which he accepted most willingly, cōming from the handes of so holy a Nun, as then she was holden to be: but about the beginning of Decēber next after, all her holines, false miracles, and great dissimulations was then found out, and she condemned & punished for the same, according as is r [...]bersed in this booke. About the end of this yeare 1588 that this holy Nun was discouered in Lisbon, there was also discouered in Seuil one father [...]yon, who was counted to be a most deuour and religious man, but by his owne fellowes of his profession, he was discouered to be a great hypocrite, and a most vicious [...] giuen to carnall lustes, and for this and diuers other causes he was committed to the prison which is in the Cardinals house of [...].

[Page 439]

A Table, wherein by certaine Antitheses is declared the difference and contrarietie which is betweene the ancient doctrine of God, contained in the holy scripture, and taught in the reformed Churches: and the new doctrine of men, [...]aught and maintained in the Roman or Popish Church.

Ierem. 6. 16. ‘Thus saith the Lord, stand in the wayes, and behold, and aske for the old way, which is the good way, and walke therein, & ye shall find rest for your soules.’

THe ancient doctrine of God doth teach, that the holy Scripture being the word of God diuinely inspired, hath most sufficient authority of it selfe, & containeth all necessary doctrin to pietie, and our saluation: as S. Paul clearly teacheth. 2. Tim. 3. 15. 16. 17.

The new doctrin of me [...] teacheth, that the holy Scripture, although it 1 be the word of God, should haue no authority, were it not for the approbation of the Church, and that it is an vnperfect and maimed doctrine, which containeth not doctrine sufficient to pietie, nor our saluation, but that this defect must be supplied by vnwrittē traditions, Belar. de verb. De [...] nō scrip. l. 4.

The ancient doctrin of God, doth teach that ignorance of the holy scriptures, is the cause and mother of errors, as Iesus Christ our Lord doth witnesse, Mat 22. 19. saying to the Sadduces, Ye erre, because yee know not the Scriptures, nor the power of God▪ and therefore the duty of euerie faithfull Christian is to reade, meditate, and search the holy scripture, as God commandeth his people, Deut. 6. 7. & chap. 12. 32. & chap. 17. 19. Iosua 18. Esa. 8. 2 20. And Christ our Lord in the new Testament, Ioh. 5. 39. And as did the faithfull in the time of the Apostles Act 17. 11. 2, Tim. 3. 15.

The new doctrin of men doth teach, that ignorance is the mother of deuotion: and that to keepe religion safe, it is needful to forbid the lay or secular men, the reading of the holy scriptures, seeing it is the cause of many heresies. Bellarm. de verbo Dei lib. 2 cap. 15 & 16. cens. col. f. 19.

The ancient doctrin of God doth teach, that many deceiuers and false Prophets are gone out into the world, and that the faithfull therfore are to proue the spirits, whether they be of God, 1. Io. 4. 1. And that the holy scripture is the touch, whereby this proofe and examination ought to be made, Ioh. 5. 39. Act 17. 11. So that all doctrine contrary and repugnant to holy Scripture (be it of Councels, Fathers, Doctors, old or new, and that as saith the Apostle of himselfe or of an Angel from heauen) ought not to be receiued 3 nor taught in the Christian Church, Gal. 1. 8. 1. Tim. 1. 3. & chap. 6. 3. 1. Pet. 4. 11. 2. Ioh. 10.

The new doctrin of men doth teach, that whosoeuer cōtradict the Pope, & his decrees, & human traditions, be false teachers, & that the Pope hath authority to iudge of all controuersies, and of the true sense of holy Scriptures, and that from his iudgment it is not lawfull to appeale. Bellar. de verbo D [...] interp. lib. 3. cap. 3. &c.

[Page 440] The ancient doctrine of God doth teach, that we ought to serue God alone: which is the Creator and gouernour of all the world: following the doctrin of Christ which saith, Matt. 4. 10. Thou shalt worship the Lord thy God, & him only shalt thou serue.

4 The new doctrine of men doth teach, that we ought not to serue God alone but also the Saints: that they hold them for patrons of kingdoms, people, cities, societies, and infirmities. Bellarm. de Sanct. beat. lib. 1. cap 12. Cens. Col. fol. 230.

The ancient doctrine of God doth teach, that the lawful worship of God is to be founded vpon the holy Scripture: & that God will be serued according to his will and word, in spirit and truth, Ioh. 4. 24. and not after the opinion, nor by the traditions nor customes of men. as God by his prophet Eze. 20. 18. doth very expresly teach vs, saying: Walk not in the ordinances of your fathers, nor obserue their lawes, nor defile your selues with their idols: I am the Lord your God. Walke in mine ordinances, and keepe my statutes, and do them. The same teacheth Iesus Christ, Mat. 15. 9 saying: In 5 vane do yee honor me, teaching for doctrine the commandements of men.

The new doctrine of men doth teach, that in the worship of God, the traditions, ceremonies, and constitutions of the Roman Church ought to be obserued: and that the Cannon law doth equall the constitutions of the Popes in value with the Gospell▪ and that it is necessarie to keepe them: for (as saith Pope Leo 4.) The Gospel cannot well be obserued, if a man obey not iointly therewith all the decrees and constitutions of the Fathers, Dist. 15. cap. Sicut. & Dist 19. cap In canonicis & Dist. 20. cap. De libellis.

The ancient doctrine of God teacheth, that the worship of images is a thing abominable, Deut. 27. 15. Leuit. 26. 1. and expresly forbidden in the second commandement of the law of God, Exod. 20. 4. and Deut. 5. 8. 9. also, that the holy Spirit calleth images, Teachers of lies and vanitie, Ierem. 10. 8. Habac. 2. 18. And therefore in no wise to be allowed in the Temples of 6 Christians, in which Iesus Christ hath bene painted out before the eyes of the faithfull, by the preaching of the Gospell, Gal. 4. 1.

The new doctrine of men teacheth, that the worship of images is well pleasing to God, and verie necessarie and profitable for the Church. And that images are the Bookes of the Laytie. Hee therefore that teacheth the contrary is cursed and anathema. Concil. Trid. Sess. 9.

The ancient doctrine of God doth teach, that Christians ought to imitate the faith, godlinesse, and good doctrine of the Saints, as they imitated Christ. 1. Cor. 11. 1. Heb. 6. 12 cap. 13. 7. But that in no wise they ought to inuocate them, nor put their confidence in them:

1 Because inuocation is an honor due to God alone, which he declareth by his Prophet Esay, 48. 11. Mine honour will I not giue to another.
2 Because the Saints being in this world will not receiue this honor, neither the Angels. As Act. ch. 10. 26. chap 14. 14. Reu [...]s 19. 10. chap. 22 9. appeareth.
3 Because they be ignorant, and do not know vs: as Esay. 63. 16. doth very [Page 441] clearely teach, saying: Abraham hath forgotten vs, and Israel doth not know vs Thou Lord art our Father and Redeemer.

So that as the Israelites in the old Testament were id [...]laters, and transgressours of the Law of God, when they sacrificed to another then God alone. 7 So be all they at this day, that inuocate Saints or Angels: wherein they do contrarie to the doctrine of Christ. Ma [...]. 6. 9. chap. 11. 28. Ioh. chap. 16. 24. And contrary to the example of all the Saints, Psal. 22. 6. Ne [...]e. 9. 27. Gen. 32. 9. Exod. 2. 25. cap. 17. 12. Iosua. 10. 13. Psal. 107. and 11. 8. 5. &c. Act. 4. and 24. and cap. 16. 25. &c.

The new doctrine of men teacheth, that Christians ought to inuocate the Saints and to be ayded by their intercession to God: because they be his familiars. Also that it is a false and wicked opinion, to beleeue that the Saints pray not for men, and that the inuocation of Saints is idolatrie, contrary to the word of God: and that he which so teacheth and beleeueth, is accursed and anathema. Concil. Trid. Sess. 9.

The ancient doctrine of God teacheth, that Iesus Christ our Lord being true God, and true man, [...]s the onely and perfect sauiour of the world, who saith by his Prophet Esay, chap. 63. 3. I haue troden the wine-presse alone, and of all the people there was none with me. And of whom saith the Angell, Matth. 1. 21. Thou shalt call his name Iesus: for hee shall saue his people from their sinnes. And the Apostle Saint Iohn doth witnesse, 1. Ioh. 1. 7. that the bloud of Iesus Christ the Sonne of God, doth cleanse 8 vs from all sinne.

The new doctrine of men teacheth, that Iesus Christ is not a perfect Sauiour for Christ (saith it) died onely for originall sinne. And that by his death he satisfied for the fault: but that God being iust, will, that man satisfie h [...]s iustice for the punishment. Also that the purgation of sinnes is made by good works, satisfactions, Masses, indulgences and Purgatorie. Lib. 4. Sent. distinct. 17. and 18.

The ancient doctrine of God doth teach that Iesus Christ is the onely Mediator between God and man, and our Aduocate and Intercessor to the Father, and that no other can be found, nor ought to bee sought for. 1. Because there is no saluation in any other, but in him alone, Act. 4. 12. 2. Because [...] other but Christ only, can be sufficient for this office, which hath all power in heauen and in earth, and remaineth euer with his to the end of the world, Math. 28. 18. 20. [...]. Because Christ hath loued vs, and more loueth vs then anie other, seeing he gaue himselfe for vs, and hath made the purgation of our sinnes with his bloud in his owne person. Heb. chap. 13. And so gratiously inuited vnto him all that trauell and are heauie laden, Matth. 11. and 28. So that men haue no cause to doubt of his 9 sufficiencie, power, and good will: but that in all their afflictions they ought to flie vnto him alone, who witnesseth of himselfe, Iohn. chap. 14. 6. I am the way the truth, and the life, no man commeth to the Father, but by me.

The new doctrine of men doth teach, that Iesus Christ is not the onely Mediator, but also the Saints which reigne with him in heauen: and that [Page 442] Saint Mary also the mother of God, is the Mediatrix and Aduocatrix of mankind, lib. 4. S [...]nt. Distinct. 45. in M [...]ssale Paris. in pros [...] M [...]ssae de Anuntiat.

The ancient doctrine of God, doth teach, that our Redeemer Iesus Christ, by the perfect sacrifice of himselfe once offered vpon the crosse, for the putting away of sinne, hath reconciled all the faithfull with God his 10 Father, and hath found eternall redemption: so that there remayneth now no more sacrifice for sin. Heb. 9. 12. 26. and cap. 10. 12. 18.

The new doctrine of men doth teach, that the Masse is a sacrifice for the remission of sins of the quicke and the dead. Concil. Trid. Sess. 6. Can. [...].

The ancient doctrin of God doth teach, that we are iustified by faith in Iesus Christ without the works of the law, Rom. 3. 24. 28. Gal, [...]. 16. as witnesseth the holy Ghost of Abraham, the Father of all beleeuers. Abraham (saith he) beleeued God, and it was imputed to him for righteousnes, Gen. 11 15. 6. Rom. 4. 3. And the Apostle S. Paul expresly addeth, that this was not written only for him, but also for vs, to whom faith shall also be imputed for righteousnes, Rom. 4. 23. 24.

The new doctrine of men doth teach, that not faith only but works also do iustifie. Concil. Trid. Ses. 6. can. 11.

The ancient doctrine of God, teacheth that faith is not doubtfull, but assured of saluation, which it hath by the bloud of Christ: and that it is not barren, but full of works of charity, which are the fruits of righteousnes, & 12 of a true faith, Heb. 11. 1. Gal. 5. 6. Philip. 1. 11.

The new doctrin of men teacheth, that the particular iustification of mē and much more the saluation is very vncertaine: so that men must alwayes doubt of their saluation. And that not to doubt of the grace and fauour of God is presumption. Conc. Trid. Ses. 6. Can. 13. Cens. Colon. fol. 96.

The ancient doctrine of God doth teach, that our good workes, for tha [...] they are imperfect, can deserue nothing at Gods hand, as saith the Prophet Esay 64 6. All our righteousnes is as a stained cloth. And Christ our Lord saith, Luk. 17. 10 When ye haue done all that is commanded you, say ye are vnprofitable seruants.

13 The new doctrin of men teacheth that our good works deserue the grace of God and euerlasting life also that men may do works (which they call) of supererrogation, that is to say, ouer and aboue those which the Law of God commandeth: whereunto the doers thereof are not bound, and they are auailable to helpe others [...]ellar. de Purgatorio, lib. 1. [...]. 8. censor. colif. 175.

The ancient doctrine of God doth teach that Iesus Christ is the head & Spouse of the Church, which he gouerneth and teacheth by his word and Spirit, & that the dutie of the Church is to heare and obey the voyce of her Spouse and faithfull Pastor, according to the commandement of the heauenly Father, Mat. 17. 5. Heare him and as Christ Iesus also teacheth, Io. 10. 27. My sheep heare my voyce, & I know them, & they follow me.

14 The new doctrine of men teacheth, that the Pope is the head & Spouse of the Church, and Vicar of Christ vpon earth: who hath the keyes of Paradice, and of hell, and can both saue & condemne and therefore ought all men to obey his decrees, and be subiect vnto him. And that whosoeuer obeyeth [Page 443] obeyeth not, but gainesaith his constitutions is an heretique. In extra [...]ag. Tom. 22. Tit. 5. In Gloss. 2. lib. 1. Decret. Tit 7. C. 5.

The ancient Doctrin of God doth teach, that the pastors & ministers of the Church ought to feed the Christian people with the true spiritual food which is the word of God, and wholesome Doctrine of the Gospell. As the ministers of Christ, & faithful Stewards of the misteries of God: according to the commaundement of Christ Matth. 28. 20. Iohn. 21. 16. 17. And following the stteps of the Apostle which taught the Church, that which they had receiued of the Lord 1. Cor. 11. 23. And that which was agreeable to 15 the holy scripture Acts 26. 22. 1. Cor 15. 3. 4.

The new Doctrine of men teacheth, that the ecclesia [...]tical persons ought to sacrifice, or say Masse, & sing, and pray in the Latine tongue, and to keepe the ceremonies and tradition of the Romane Church; And to teach the people to obserue all that which the Popes and Councels determine & cōmād. Albeit it agreeth not with the holy scripture. Cōci. Trid. Ses. vltma. &c

The ancient Doctrin of God, doth teach that the vse of strange tongues (albeit to the praise of God, is vnprofittable in the Church to the ignorant auditory. Therfore that they which teach, pray, or sing in the Ch [...]rch ought to vse the vulgar tongue, vnderstood of the people for edification and exhortation and consolation of all. 1. Cor. 14 3. 6. 7. 8. &c. 16

The new Doctrine of men teacheth that the worship of God ought to be vsed in the Latine tongue. And that it should not be only vnprofittable, but also to the common people hurtfull if the holy scripture in the Church should be read or sung in the vulgar tongue. Bellar de verbo Dei lib. 2. cap. [...]5.

The ancient Doctrin of God doth teach, that the sacramēts be instituted of Christ to imprint & confirme in our harts the truth of the promises of God and that they may be healthful vnto vs, it is of necessity required, that we be faithful in the vse of them: for as the word of God not beleeued, doth not only not profit the hearers thereof, but leaueth them condemned: So haue the sacraments the same effect, when by faith they are not receiued, 17 Matth 28. 19. 20. Rom. 4. 11. 1. Cor. 11. 27. 29. Heb. 4. 2. & cap. 11. 6.

The new doctrine of men teacheth that the sacramēts of the new testament, giue grace, ex opere operato. That is to say By the vertue of the worke wrought, without any good motiō of his part, that receiueth thē l. 4. se: dist. 1

The ancient Doctrine of God doth teach, that Iesus Christ in the institution of the holy supper, brake the bread and gaue it to his disciples: and afterwardes the wine, saying: drink ye all of it, without making difference. The same teacheth the Apostle Saint Paul 1. Cor. 11. 23. 18

The new Doctrine of men teacheth, that the sacramēt of the altar ought to be giuen & dispensed in bread and in wine to the priests onely: But to the [...]ayty, the bread alone ought to be admonished Concil. Trid. Sess. [...].

The ancient Doctrin of God, doth teach, that matrimony is honorable among all men, Heb. 13. 4. And that it is better to marry, then to burne [...]. Cor. 7. 9. Also, that to forbid marriage is a doctrin of diuels 1. Tim. 4. 3.

The new Doctrin of men doth teach, that matrimony is a Carnal estate and therefore with such seuerity to be forbidden to the Clergy, that more 19 [...] it should be for a prelate or ecclesiasticall person to liue in fornication, [Page 444] th lawfully to marry, according to the law of God, for (as saith Bellar.) it is a greater wickednesse for an ecclesiasticall person to marry then to commit fornication. And adding the cause, saith: for that he which is so married, is made vnable to keepe his vow [...] the which he that committeth fornication is not Bellar. de Monachis lib. 2. cap. 34.

The ancient Doctrine of God doth teach, that that which entreth into the mouth defileth not a man Math. 15. 11. And that all meates be cleane creatures, and that the faithfull may indifferently vse them with pure conscience 20 and thanksgiuing, 1. Tim. 4. 4. Tit. 1. 15.

The new Doctrine of men teacheth, that it is not lawfull for a Christian vnder paine of mortall sinne, to eate of all sorts of meates on all dayes and times. As in Lent: the foure times, the frydayes, the satturdayes and the vigils of some Saints Dist. 4. cap. Statuimus

The ancient Doctrine of God doth teach, that the duty of a godly man is, to speake truth, & keepe his faith & promise, & not to violate his oath, although it were to his owne hindrance. Psal. 15. 2. 4. Zach. 1. 16. Eph. 4. 25.

The new Doctrine of men teacheth, that faith ought not to be kept with 21 heretiques, and that it is lawful to violate promise and oath in fauour of the Roman Church as it is cōcluded in the Councel of Constance, & with the death of Iohn Hus confirmed, contrary to the publike faith, & false conduct.

The ancient Doctrine of God doth teach, that euery soule ought to be subiect to the higher powers, which are the magistrates Ro. 13 1. Pet. [...]. [...]3.

The new Doctrine of men teacheth, that ecclesiasticall persons are not 22 subject to the secular power, or politique magistrate, but that all ought to be subiect to the Pope: who compareth himselfe to the Sun, and the Emperour to the Moone. And therefore Emperours & kings in token of subiection and obedience doe kisse his feete lib. Decret. Gregor. Tit. 33.

The ancient Doctrine of God doth teach, that Antichrist, as God sitteth in the Temple of God, attributing to himselfe, that which is proper to God. [...]. Thess 24. And that the place of his sitting is the great City which hath 7 mountaines, and raigned ouer the kings of the earth Apoc. 17. 9. 18.

23 The new Doctrine of men teacheth that Antichrist is to come, of the race of the Iewes, of the tribe of Dan. And that the place of his kingdome or seat, shalbe in Ierusalem [...] Bellar▪ de Roman Pontific. lib. 3. cap 12. and 13.

The ancient doctrine of God doth teach, that for those that depart out of this world, there remaine but two wayes, for the faithfull, which passe frō death to life: heauen, Iohn 5. 24. And hell for the wicked and [...]. As Saint Iohn Baptist very expressly doth teach vs. Iohn 3. 36. He that beleeueth (saith [...]e, in the Son, hath eu [...]lasting life. But he that beleeueth not in the Son shal not see life. But the wratth of God, abideth vpon him. And 24 as is confirmed in Lazarus, who was carried by the Angels into Abrahams bosome: And in the ritchman, that was tormented in [...]ell. Luke 16 [...] 22, 23.

The new doctrine of men teacheth, that there are many places for the soules after death To wit heauen, hell, the Lymbe [...] of the fathers and [...] infants dying without Baptisme, purgatorie, and another place, more honorable, ioyning to purgatorie, Bellar, [...].

[Page 445] By these Antitheses, the Christian Reader shall easily vnderstand and iudge, what doctrine he ought to beleeue & follow to be saued. To wit, the ancient doctrine of God, which cannot erre not lie which is the true mark of the Christian Catholique and Apostolique Church: As contrariwise, the new doctrine inuented by men, is the true mark of the Antichristian & Apostaticall Church: which the godly ought to fly, detest & abhor, as damnable & a deceiuer. Albeit she glory & triumph with high titles and outward appearaunce. But the almighty God beholdeth not the outward appearaunce: but his eyes behold the truth in the inward part, which he loueth Ier. 5. 3. Psal. 51. 8. 1. Sam. 16. 7. Esaie 11. 3. Let princes and Magistrates be aduised what doctrine by their authorities they maintaine. Least by inconsiderate zeale, they persecute Christ in his members, As in time past, did Saule, which afterwards was called Paule Acts 9. Let doctours & teachers of the people also, beware, what doctrine they publish in the world; that they be not of the number of deceiuers and euill laborers in the Lordes vineyard: which vainely, boasting of antiquity, holinesse, Multitude, and power, accuse the ancient doctrine of God, of nouelty, and shroude the new doctrine of men, with the title and cloake of antiquity, shewing themselues, not the followers of Christ, nor his Apostles But of the priests, prelates & ancients of Ierusalem, which alwayes gloried, of the fathers of the law, the succession of Aaron, of the Temple, of it ornaments and priuiledges. And notwithstanding did resist and persecute Christ and his Apostles, accusing and condemning the doctrine of the Gospell, for new and straunge: As the Euangelists doe very clerely and largly witnesse, And as S. Paul in the first Epistle Thess chap. 2. verse 18. 16. also declareth.

Woe vnto them that speake euill of good, and good of euill: which put darknes for light, and light for darknesse. Esaie 5. 20.

Take heede that no man deceiue you, for many shall come in my name, saying: I am Christ and shall deceiue many. Mat. 24. 4. 5.

An end of the booke:

to God be the glorie.

THe good Bishops of Rome continued almost 300. yeares. The first of whom was Linus, and the last Siluester. pag. 23.

The Archbishops of Rome continued. 200 yeares. To wit, from the 320 yeare, vnto the yeare. 520. page 26.

The Patriarkes of Rome continued, from the 520. yeare, vnto the 605: yeare. page. 26.

The Popes began in the 605. yeare, the first was Boniface 3. page 34. Whose tiranny to this day continueth: As is seene by all the progresse of the former Treatise.

The names of the Popes follow, after the order of their Alphabet. Of whom mention is made in the former Treatise.

Adrian 1. pag. 40.
Adrain 3. 50
Adrian 4. 73
Adrian 5. 90
Adrian 6. [...]50
Agatho 37
Alexander 2. 64
Alexander 3. 75
Alexander 4. 87
Alexander 5. 112
Alexander 6. 113
Anastatius 2. 30
Anastatius 3. 52
Anastatiu, 4. 73

Benedict 2. 37
Benedict 3. 49
Benedict [...]. [...]
[Page] Benedict. 6. or 5. 55
Benedict. 7. or 8. 59
Benedict. 9. or 8. 60
Benedict. 10. or 9. 61
Benedict. 11. or 9. [...]3
Benedict. 12. or 10. 102
Benedict. 13. or 11. 111
Boniface 1. 30
Boniface 2. 31
Boniface 3. 34
Boniface 4. 35
Boniface 5. 36
Boniface 6. 50
Boniface 7. 55
Boniface 8. 92
Boniface 9. 110
Calistus 2. 71
Calistus 3. 123
Celestine 3. 79
Celestine 4. 85
Celestine 5. 92
Clement 2. 61
Clement 3. 68
Clement 4. 89
Clement 5. 96
Clement 6. 102
Clement 7 107
Clement 8. 111
Clement 9. or [...]. 150
Constantine 1. 37
Constantine [...]. 39
Comelius 26
Cunon. 37
Damasus 1. 28
Damasus 2. 62
Deus dedit, or Theodatus. 35
Donus. 55
Eugenius 2. 42
Eugenius 4. 120
Felix 2.
Felix [...]. [...]
For [...] 50
Gelasius 1. 30
Gelasius 2 70
Gregory 1. 32
Gregory 2. 37
Gregory 3. 37
Gregory 4. 42
Gregory 5. 56
Gregory 6. 60
Gregory 7. 65
Gregory 8. 71
Gregory 9. 83
Gregory 10. 89
Gregory 11. 105
Gregory 12. 112
Gregory 13. 196
Gregory 14. 200
Honorius 1. 64
Honorius 2. 71
Honorius 3. 82
Honorius 4. 92
Hormisda. 30
Innocent 1. 30
Innocent 2. 72
Innocent 3. 80
Innocent 4. 86
Innocent 5. 90
Innocent 6. 104
Innocent 7 111
Iooncent 8. 130
Innocent 9. 200
Iohn 1. 30
Iohn 3. 32
Iohn 5. 37
Iohn 8. 43
Iohn 9. or 8 50
Iohn 11. or 10. 52
Iohn 12 or 11. 53
Iohn 13. or 12. 53
Iohn 14. or 13. 55
Iohn 16. or 15. 55
Iohn 17. or 16. 56
Iohn 18. or 17. 56
Iohn 19. or 17. or 18. 58
Iohn 20. or 18. or 19. 58
Iohn 21. or 14. or 20. 60
Iohn 22. or 20. or 21. 90
Iohn 23. or 21. or 22. 89
Iohn 24. 22. or 23. 114
Iulius 2. 143
Iulius 3. 163
Lando 52
Leo 2. 37
Leo 3. 41
Leo 4. 42
Leo 5. 51
Leo 8. 54
Leo 9. 62
Leo 10. 147
Liberius 27
Linus. 23
Lucius 2. 72
Lucius 3. 79
Marcellus 26
Marcellus 2. 165
Martin 1. 36
Martin 2. 50
Martin 4. 91
Martin 5. 118
Miltiades 222
Nicholas 1 49
Nicholas 2. 64
Nicholas 3. 91
Nicholas 4. 92
Nicholas 5. 101
Pascall 1. 42
Pascall 2. 68
Paul 1. 38
Paul 2. 124
Paul 3. 15 [...]
Paul 4. 16 [...]
Saint Peter 20
Pelagius 1. 37
Pelagius 2. 32
Pius 2. 1 [...]3
Pius 3. 143
Pius 4. 187
Pius 5. 19 [...]
Sabinianus 33
Sergius 2. 4 [...]
Sergius 3. 50
Sergius 4. 59
Siluerius 3 [...]
Siuester 1. 25
Siluester 2. 57
Siluester 3. 61
Symachus 30
Siricius 29
Sistus 4. 126
Sistus 5. 195
Stephen 2. or 3. 21
Stephen 4. or 3. 39
Stephen 5. or 4. 4 [...]
Stephen 6. or 5. 50
Stephen 7. or 6. 50
Stephen 9. or 10. 63
Vrban 2.
Vrban 3. 7 [...]
Vrban 4. 88
Vrban 5. 105
Vrban 6. 106
Frban 6. 200
Victor 2. 63
Victor 3. 68
Victor 4. 75
Vigilius 31
Vitellanus 36
Zacharias 37

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Author: Valera, Cipriano de, 1532?-1625.1600

OF THE WICKED LIVES OF Ecclesiasticall men.

The necessitie of this Doctrine is first declared.

2 Concerning the name of Antichrist, and how the holie scripture speaketh touching the same.

3 Whether Antichrist be come.

4 Who Antichrist is, and by what markes he may be knowne.

The forme which is holden in the reformed Churches, of celebration of the holie supper of the Lord.

The institution of the holy supper of the Lord

The forme of excomunication and excluding from the holy supper of the Lord these which be not worthy to receiue it.

An exhortation, wherein is declared what is the vse, and fruit of the supper.

This done, the minister with this blessing dispatcheth the peo­ple, wherewith the Lord commaundeth, that they should blesse the people. Numb. 9: 24.

In the vulgar tongue is all this sayd that all small, and great, learned, and vnlearned may vnderstand.

The holie supper of the Lord.

The supper of the reformed Churches.

The prophane Masse of the Pope.

The holy supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

The holy supper of the Lord.

The supper of the refoumed Church.

The prophane Masse of the Pope.

The holy Super of the Lord.

The Supper of the Reformed Churches.

The prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Churches.

The Prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

The holy Supper of the Lord.

The Supper of the reformed Church.

The prophane Masse of the Pope.

The hoy Supper of the Lord.

The Supper of the reformed Churches.

The prophane Masse of the Pope.

This done, the minister with this blessing dispatcheth the people, wherewith the Lord commaundeth, that they should blesse the people. Numb. 9: 24.