seeing that the Bishops were expulsed the same Ierâ—nimus Vida 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 Vida 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 Vida vanquished with this saying so tempered with the other Bishops that the letter was not sent When Vergerius 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 Vergerius answered so it is I sayd so and so I say still For I relie vpon the authoritie of Pope 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 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 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. a Neapolitane before called Iohannes Petrus Carafa Cardinall Chietino or Theatino in the 1555. yeare with ful consent of the Cardinals who desired to please Henry the French king 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 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 â—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 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 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 which the king in the yeare 1557. hadhad against the French at the taking of Saint Quintanes wherein all the nobilitie almost of France and Saint
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 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 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 Gonâ—ales the licenciate Christopher de Losada PhisitioÌ„ 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 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 theÌ„ 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 tweÌ„ties or fewe lesse it chaunced that they burned them The rest were vnhappily handled The house of Isabella de Vaena 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 namely Doctour Vargas and Doctour 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. 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 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 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 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
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 which at this time liued and chiefly Saint Gregory do witnesse the same Let them read his epistles of the first booke the 76. 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 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 at Ratisbon to represse the insolencie and tyranny of the Popes 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 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 chāgeth 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 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 openlie in the Councell at Remes holden more then 560. yeares since called the Pope Antichrist Saint Bernard who liued in the 1150. yeare in his second third and fourth books of Considerations called the Pope Antichrist The Abbot Ioachin Calabres who liued 350 yeeres since called the Pope Antichrist About the 1101. yeare liued Bishop Fluencius that called the Pope Antichrist About the 1245. yeare liued Nicholas Gallus who seeing the deformitie of the Church wrote a booke against the Popes intituled Ignea sagitta a fiery arrow Marsilius a learned man 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 200. yeres past Iohn Wicliffe wrote and preached against the Pope 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 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
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 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 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 Victor 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 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 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 very same which the scripture doth say shal be that of Antichrist by the Papists owne confession will we conclude the Pope to be Antichrist The first passage 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 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 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 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 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 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 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
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 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. 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 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 When we receiue as wel the bread without leauen as the leauened wee are made the body of the Lord our Sauiour 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 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 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 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 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 Diâ—scorus These bishops with great curtesie honorable titles 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 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 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 he himself honoreth the
Christ 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 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 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 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 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. 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 in all the Masses which are sayd through the world Against the order of nature doe they in this according whereunto nothing created 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
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 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 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 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 Victor 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 Illescaâ— 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 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
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 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 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 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 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
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 common opinion hath bene that S. Peter was the first Bishop of Rome the which by holy scripture can no way 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 â—â—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 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 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 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 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 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
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 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 Other maner of consolation and quietnes of conscience haue they which beleeue that Iesus Christ euer was is and shal be 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 That Comforter the holie Spirit whom the Father shall sende in my name he shall teache you all thingâ—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 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 veriâ— 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 theÌ„ what excuse wil they haue with their ignorance Saint Peter exhorteth euâ—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 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 beleâ—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 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 Spainâ— The thirteenth Sisme was betweene this Benedict and Anastasius but Anastaâ—sius renounced In the the presence of Lewes the Emperour Nicholas the first was chosen but when the Emperour was departed out of Italie the Pope made many â—â—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 Anton. tit 16. The constitution that the diuine office should be celebrate in Latine he renewed Yet dispensed with them of Slauonia 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 very seuere was this beast against married Priestes To which impietie Huldricke Bishop of Augusta oposed himselfe 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 Christians to heare Masse said by a wenching Priest If this were obserued few Masses would be heard because the greatest parte of priestes 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. by deceit and wicked arts was made Pope with the ceremony of the seat c. and confirmed without any authoâ—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. Adcian 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 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
as theÌ„ could it not be for Leo 6. was chosen who liued but 7. moneths and dyed as they say of poyson giuen him by Marozia to make her bastard to be Pope Yet fayled he at this time also and Stephen the 7. or the 8. was elected who many yeares enioyed not his bishopdom In the 930. yeere not without suspition of poyson he dyed And D. Sancho 1. then reigned in Spaine Iohn 12. or 11. was the bastard son of Sergius 3. and of Marozia that shameles whore as Luithprandus calleth her Platina supposeth that this Iohn and Iohn 11. were brothers the sonnes of Sergius 3. 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. yeare he dyed And Raâ—iro 3. then reigned in Spaine After Iohn Leo 7. Stephen 9. Martin 3. Agapetus Iohn 13. succeeded Iohn 13. 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 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 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 concubiâ—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 and Leo 8. chosen But when the Emperour was departed those wicked women with whom he accompanied incited the Nobility of Rome by promising theÌ„ the treasures of Rome to receiue Iohn for Pope which they did to thrust out Leâ— This Pope Iohn ordeined that the Emperor theÌ„ce forth should be crowned by the Pope in Rome The end of this cursed Pope was this In the yeare 964. 10. yere of his bishopdom he was stabbed to death by the husband of one with whoÌ„ 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 It may be that the husbaÌ„d 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. being dead through partiality Benedict 5. was elected but Otho the Emperor came to Rome coÌ„pelled the Romans to deliuer vp Benedict 5. receiue againe Leo whom they had cast froÌ„ 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 Rome the authority to make the Pope giuen theÌ„ as saith Gracian by Charles the great gaue it to the Emperour adnulled the Law 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 or rather that which Pipin Charles taking it froÌ„ the Lombards gaue theÌ„ In the 965. yeare died Leo. At what time in Spaine reigned Alonso 5. who wouÌ„ded 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 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 vpoÌ„ a horse of the Emp. Constastantine afterwards set him to tide vpon an asse with his face backward a beasts skin vpoÌ„ 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 theÌ„ Christ who coÌ„mands 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 froÌ„ whence sprang the custome to baptize and giue names vnto bels In the 972 yeare he died Donus 2. succeeded Iohn 14. he was Pope onely 3 moneths whoÌ„ Benedict 6. or 5. not counting the 5. which was made in the Sisme succeeded For his villanies was he cast into prison where he was strangled or as say his friends at coÌ„mandement of his successor Boniface he died of hunger Alonso 5. then reigning in Spaine Between Boniface Benedict 6 or 7. was the 17. Sisme Boniface 7. through wicked artes made himselfe Pope but a smal time coÌ„tinued for the Romans coÌ„spired 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. or 14. but Boniface with his money corrupted the Romans so they turned to receiue him for Pope who eftsoons being Pope imprisoned Iohn the fifteenth pulled out his eyes and famished him to death In the 976. yeare died 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
without consent of the Emperour was made Pope The Emperour 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 Archbishop of Braga which done the Emperour departed from Rome Gelasius hearing the same came secretely to Rome and boldly went to say Masse in the Church of S. Praxâ—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 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 neither might nor ought to be iudged of anie In the 1119. yeare he died and Don Alonso reigned in Castile In the place where Gelasius died 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 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 In the 1124. yeare he died and Don Alonso 7. reigned in Castile Honorius the second 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 Cardinall of S. Anastasia whom they called Celestine the secoÌ„d This was the 25. Sisme The people sought to haue the Cardinall of Saint Stephen to be Pope There was theÌ„ in Rome a very rich maÌ„ 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 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 and hard to beare and put them vpon the shoulders of men but they themselues wil not moue them with one of their fingers Honorius died in the 1130. yeare and Don Alonso 7. reigned in Castile Innocent being Pope 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 Now did the Romans make another Pope whom they called Anacletus the second this was the 26. 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 Concil 17. q. 4. Siquis In the 1143. yeare hee died and Don Alonso the seuenth reigned in Castile 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 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 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 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 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. and whiles Eugenius 3. successor of Lucius was Pope Don Alonso 1. 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. 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 Don Alonso 7. then reigned in Castile When Adrian an Englishman 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 At this time came Fredericke the Emperour to Rome the Pope and clergie met him in Sutrio The Emperour
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 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 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 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 The lawes of the Popes whereby the Cannonists be gouerned some are called Decretals which be 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 which the Pope establisheth by aduise of the Cardinals 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 that the statute in matter of faith is called Dogma and that which consisteth in matters of vices or vertues Mandatum And if it be prohibitiue an Interdiction it is called without punishment assigned 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 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 c. Other Extrauagants many Popes made 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 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. yeare this Gregorie 9. died Don Fernando 3. reigned in Castile Celestinus the fourth a Milanist assayed what he might to secute the good Emperour Fredericke but for that hee was Pope but eighteene dayes 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 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
was he a Spaniard now a Frenchman and contrariwise now a Frenchman now a Spaniard Three great things in his time happened in Spaine 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 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 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 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 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 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 â—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 shal be his proper place if God please we wil declare Most great vices had this Clement a witch he was a manslayar a brotheller a Simonist a Sodomit periured a rauisher of young maids a nigromaÌ„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 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 whoÌ„ he made great 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. After the pope returned froÌ„ 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 sonâ—e Cardinals his familars were poysoned Don Charles at this time reigned in Spaine When Paul 3. 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 instaÌ„t vâ—ging of the Emperor his instigatioÌ„ 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 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 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 coniunctioÌ„ 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 â—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
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 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 cōpany 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 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 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 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 French-woman 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 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
keepe my statutes and do them The same teacheth Iesus Christ Mat. 15. 9 saying In 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 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. Reuâ—â—â—s 19. 10. chap. 22 9. appeareth 3 Because they be ignorant and do not know vs as Esay 63. 16. doth very 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 idâ—laters and transgressours of the Law of God when they sacrificed to another then God alone So be all they at this day that inuocate Saints or Angels wherein they do contrarie to the doctrine of Christ Maâ— 6. 9. chap. 11. 28. Ioh. chap. 16. 24. And contrary to the example of all the Saints Psal 22. 6. Neâ—â—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 â—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 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 hâ—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. â— 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 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 Saint Mary also the mother of God is the Mediatrix and Aduocatrix of mankind lib. 4. Sâ—nt Distinct 45. in Mâ—ssale Paris in prosâ— Mâ—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 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. â— 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 â— 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. 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
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. â— â—3 The new Doctrine of men teacheth that ecclesiasticall persons are not 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 â— 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. 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 shal be in Ierusalemâ— 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 froÌ„ 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 â—e in the Son hath euâ—â—lasting life But he that beleeueth not in the Son shal not see life But the wratth of God abideth vpon him And as is confirmed in Lazarus who was carried by the Angels into Abrahams bosome And in the ritchman that was tormented in â—ell Luke 16â— 22 23. The new doctrine of men teacheth that there are many places for the soules after death To wit heauen hell the Lymbeâ— of the fathers and 〈◊〉 infants dying without Baptisme purgatorie and another place more honorable ioyning to purgatorie Bellar 〈…〉 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. â—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 B Benedict 2. 37 Benedict 3. 49 Benedict ◠〈◊〉 Benedict 6. or 5. 55 Benedict 7. or 8. 59 Benedict 9. or 8. 60 Benedict 10. or 9. 61 Benedict 11. or 9. â—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 â— 150 Constantine 1. 37 Constantine â— 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.
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 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 quà m in membris Aswell in the head as in the members wil begin to speake of reformation They remēber that the Councels haue deposed Popes and placed others They remember that in the Councell 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 For this cause would the Popes haue willingly no Councels And albeit for shame they cannot but graunt that a Councell shal be 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 Coūcell 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 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 gētle 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 Alonso king of Arragon of the kingdom of Naples gaue it to Lewes And in the 1431. yere died D. Iohn 2. reigned in Castile 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 where some yeeres he abode and for his better defence made 16 Cardinals In the 1432. yeare 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 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 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 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 whose prisoner he was This Eugenius most cruelly burned a Frenchman called Thomas Rēdon 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 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 reuoked the Buls geuen out to dissolue it Don Iohn 2. reigned in Castile Felix 5. is not accounted of the Papists for Pope In the Councel of Basil he was chosen after that Eugenius who wold not leaue to be Pope was deposed The 30. Sisme was this 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. 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 Nicolas 5. was made Pope who in one selfe same yere 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 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 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 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 Pope took the most noble city of Constantinople 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 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. 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 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 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. Calistus for very age in the 1458. yere died In whose time Don Henry 4. reigned in Castile 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 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 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
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 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 theÌ„ as thou pleasedst to accept the gifts of thy iust seruant Abel the sacrifice of our Patriarch Abraham that holy sacrifice spotlesse â—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 sufficieÌ„t sacrifice which one only time ought not to bee reiterated our redeemer Christ Iesus offered vpon 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 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 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 is the authoritie of Doctors which they alleage 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 lib. 4. faith Christ made the bread which he tooke his bodie and distributo his disciples Origen vpon Matth. chap. 25. saith This bread which God the Word doth witnesse to be his bodie c. Saint Cyprian 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 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 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 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 Christ is 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 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. cap. 14. Orthodoxae fidei is clearely for them They alleage Theophilact who manifestly maketh mention of Transubstantiation Other new Authours as Anselme Hugo and Richardus de sancto Victore they alleage which vndoubtedly affirme Transubstantiatiation Councels also do they cite as that of Ephesus which was holden against Nestorius 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 in the time of Leo the ninth in which Berengarius was condemned 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 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 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 They cite the last Trident Councell They alleage the common consent as they say of all the whole Catholique Church 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 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 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 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 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. chap. of Matthew sayth This bread which God the Word doth witnesse to bee his body is the 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 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. 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 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