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
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
Antichrist so proued by his abominable life and doctrine by the testimonie of Gods sacred word and vnrefutable arguments drawne from the same If thou wouldest know and be assured likewise that the Masse is a diuelish prophanation of the holy Supper of the Lord a most blasphemous idolatrous and false sacrifice derogating from the most precious bloud death passion of Iesus Christ If thou wouldest know by the same Spirit be assured that the same Iesus Christ true God true man is the only Lord Sauiour and redeemer of the world the onlie aduocate Intercessor Mediator betweene God and man the only alone king Prophet and true high Priest which entred into the holy place once for all and found eternall redemption If thou wouldest know that his body and bloud once offred vpō the altar of the crosse is the only alone true sacrifice of a sweet smelling sauor in the nosethrils of God his Father for the remission of sins whereby onlie Gods wrath is appeased we obtaine pardon peace reconciliation with God grace fauor and euerlasting life If thou wouldest know and be likewise assured that this most holy sacrifice of Christ one only time offered is all sufficient for the sins of all men that no place remaineth for any other reiteration of the same sacrifice If thou wouldest know the true meaning vse practise of the holy Supper of the Lord Iesus the benfit thereof to the Faithfull If thou wouldest certainlie know and be fully assured by the same Spirit of Grace which is the ancient doctrin of God leading to all blisse and true blessednesse confirmed with his sacred word contained in the bookes of the old new Testament and penned by the finger of the holy Ghost and which is the new doctrine of men pointing the pathway to hell death destruction confirmed with vaine apparitions dreames false miracles and illusions of the diuell Come and see except the god of this world hath blinded thy mind that the light of Christes glorious Gospell should not shine vnto thee except thou list to grope at noone day and wilfully say I will not see except thou hast shaken hands with death and made a couenant with hell except God for thy wilfull obstinacie hath giuen thee ouer vnto a reprobate sence to oppose thy selfe against him his knowne truth In reading this booke without partiall preiudication thou canst not but see exactly perceiue and tast to thine vnspeakeable comfort how sweet are the mercies of the Lord in reuealing to thee dust and ashes the mysterie both of the one and the other which the wise of this world neither haue vnderstood nor can comprehend but is reuealed vnto babes his Saints to whom he would make knowne the riches of his glorie to confound and make foolishnes the vvisdom of the wise Which if thou shalt find as if in singlenesse of heart thou seeke thou canst not but find Then praise Iehouah the author of all goodnesse be thankefull to this Author the meanes of thy good and take in worth my simple trauell an inferiour furtherance thereunto who hartily wish thee no lesse comfort and ioy in reading then my miserable selfe receiued in translating of this booke And because it seemeth a thing difficult to translate the Prouerbs wherein not the letter but the sence is to be followed that course haue I obserued set downe withall the proper phrase of the Spanish and Portugal tongues both in them and some other hard doubtfull words that thou gentle Reader indued with better gifts maist iudge and curteously amend by thy knowledge what my vnskilfulnesse hath missed hoping that my desire herein to do well may excuse in thy Chistian conceit whatsoeuer is if any thing misdone And so I leaue thee to him that is able to keepe thee Thine in the Lord I. G. THE EPISTLE TO THE CHRIstian Reader HAd it not bene for the great necessity which our country of Spaine hath to know the liues of the Popes that knowing them it may beware them and nought esteeme their authority which against all right diuine and humane they haue vsurped ouer the consciences which Iesus Christ our redeemer with his death passion hath freed I should neuer Christian Reader haue entred a labyrinth so confused and rugged as is to write the liues of Popes For thou must know that the Romists themselues concord not nor agree in the number of the Popes Some set downe more and others lesse And hence it commeth that so little they agree touching the time that they poped Let it be lawfull for me as of a king he is sayd to raigne to say of a Pope to Pope Some of these selfe same also that all confesse to haue bene Popes of some of them say great Laudes and praises extolling them to the heauens Of these selfe same say others filthie things casting them downe to hell An example of the first S. Gregory As saith Friar Iohn de Pineda 3. part cap. 8. ¶ 1. of his Ecclesiasticall Monarchie was the 66. Pope c. And not the 63. As saith Mathew Palmer Nor the 64. As saith Panuinus Nor the 65. As saith Marianus nor lesse 62. As saith S. Antoninus This farre Pineda Gelasius 1. after Platina is the 51. Pope After Panuinus the 50. And after George Cassander and Carança the 49. Also Paule the second after Platina is the 220. Carança counteth him for the 219. Pero Mexia for 218. and Panuinus For 215. fiue lesse then Platina According to this account Sistus 5. which in the yeare 1588. tyrannizeth in the Church should be after Platina the 236. Pope after Carança 235. After Per◠Mexia 234. and after Panuinus 231. Most Popish authors be all these Some Spaniards and others Italians And had we alleaged more authors more disagreement and contrariety should we haue found Of this diuersitie springeth the disorder which is in the time that some Popes Poped For they which reckon least Popes put the yeares which they take from 4 or 5 Popes whom they reckon not to other Popes Carança in his Summa conciliorum speaking of Boniface 3. this was the first Pope as in his life shal be shewed saith these words There is diuersitie among writers how long time Boniface 3. was Pope For of Platina is it gathered that he was nine monthes Others say 8 monethes and a halfe others a yeare and 25 dayes Others a yeare 5 monthes 28 daies Others say that he died hauing bene Pope 8 moneths and 22 dayes This farre Carança The same might we say of many other Popes For example of the second will we put Liberius and Formosus besides many others that we might set downe Liberius and Formosus some of the papists themselues do cannonize and others doe curse them Platina saith that Liberius was an Arian Panuinus saith that he was holy Read his life which of diuerse authors we haue gathered As touching Formosus Stephen 6 or 7. condemned him So
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
of Spaine would not obey the lawe which commanded them to leaue their wiues At the hearing whereof Siricius was angry and sayd That such as were in the flesh could not please God Rom. 8. 8. The same Siricius alleageth this authoritie in the fourth epistle which he wrote to the Bishops of Africa Siricius vnderstanding this place of maried folks writhed and wrested the scripture So also was this place wrested by Innocent the first But S. Paule by this in the flesh meant not maried folks for therby should he condemne the estate of matrimony instituted by God in Paradise Gen. 3. 24. sanctified by his sonne Iesus Christ with his presence working there his first miracle Ioh. 2. 11. Very well knew the Apostle Mariage to be honorable among all men and the bed vndefiled Very well did he know that God would chastise fornicators and adulterers Heb. 13. 4. Wherfore he commandeth that they which had not the gift of chastity should marie 1. Cor. 7. 2 9. And he himselfe defendeth the liberty which he and Barnabas being Apostles had to haue their wiues and to carry them with them Or haue not we authority saith he 1. Cor. 9. 5. to leade about a sister that is to say faithful aswell as the other Apostles and the brethren of the Lord c. Paule then with fauour of Siricius and Innoncent 1. by being in the flesh vnderstandeth not the maried but carnal men and vnregenerate by the Spirit of God Such saith he be they single maried or widdowes cannot please God And that this is so appeareth by that which the same Apostle speaking to the Romanes of whom many were maried saith But you are not in the flesh but in the Spirit because the Spirit of God dwelleth in you c. Rom. 8. 9. By this interpretation which Siricius and Pope Innocent 1. made of the place of S. Paule shall our aduersaries see albeit they denie it that the Pope may erre that in the interpretation of the Scriptures Siricius after Platina hauing bene Pope almost 16. yeares died Anastasius the first Innocentius the first Zozimus the first and Bonifacius the first succeded him Betwene Boniface and Eulalius was the 4. Sisme in the yeare 420. Eulalius verie vnwillingly renounced but yet was made Bishop in Campania Celestine succeeded Boniface Sistus 3. succeeded Celestine who being falsely accused made answere for himselfe in an open Sinod and Bassus his aduersarie was condemned The councels were then aboue the Pope Leo 1. Hillarius Simplicius Felix 3. Gelasius succeeded Sistus To this Gelasius that notable saying of communicating in both kindes is attributed which we will alleage in the Treatise of the Masse After Gelasius 1. Anastasius 2 succeeded Anastasius 2. tooke parte with the Eutichians and other heretiques and communicated with them For confirmation hereof reade Gracian in the decree dist 19. Cap. Secundum ecclesiae Catholicae And Cap. Anastasius And the 2. Tome of the Councels and Platina Beleeue not the Popes Parasites as be D. Illescas and the two late writers Albertus Pighius Diego de Couarrunias whom he alleageth Anastasius in doing his needes voided say Volateramus and Platina his guttes into the draught At this time in Spaine the Gothes reigned who began there to reigne in the yeare of the Lord. 417. where expelling the Roamanes and other nations they reigned three hundred yeares After Anastasius succeeded Symachus Between Symachus and Laurencius was the 5. Sisme But Laurencius renounced and in the 498. yeare as saith Panuinus was made Bishop of Nucesino after Symachus succeeded Hormisda Hormisda Campanus was the first as saith S. Isidor that by means of Iustin the Emperor in the 520. year of an Archbishop was made Patriarch by litle litle they proceeded they wil shortly be Popes I wold say perfect Antichrists He excoÌ„municated the Emperor Anastasius because he said the Emperor was to coÌ„mand the Bishop to obey At this time began Antichrist to appear Hormisda died in the 523. year Genselaricus reigning in Spaine and Iohn 1. succeeded Hormisda Iohn 1. a Tuscan being made Patriark was iointly with others sent Embassador for Theodoricus king of Italy vnto Iustinus the Emperor The Bishops of Rome had not as yet that absolute or to speake better that dissolute power which now they hold He died a Martyr in the 527. yeare I cannot omit a ridiculous historie which Friar Iohn de Pineda speaking of this Iohn the first reporteth for a miracle About to go saith he to the Emperour he tooke a borrowed horse which when Pope Iohn was mounted vpon him would not permit his maisters wife to ride Felix the third called the fourth succeeded Iohn and Boniface the second succeeded Felix In the 530. yeare was the 6. Sisme betweene Boniface the second Dioscorus After Boniface Iohn the 2. Agapetus Siluerius Vigilius succeeded Vigilius a Romane and a crafty accuser of his predecessour Siluerius by deceit aspired to the Bishopdome whereunto he was aduanced by meanes of Theodora Augusta and of Antonina the wife of Belisarius But God who is iust gaue them both their reward Vigilius by subtilty and Siluerius the sonne of Pope Hormisda by force obtained the Bishopdome This was the seuenth Sisme And Theudiselo or Theodisco in Spaine at this time reigned Pelagius a Romane was the first that affirmed the primacie of the Church of Rome to depend neither of the Councels nor men but of Christ himself dist 21. But the Cannonists are against him saying that Omnis maioritas minoritas etiam Papatus est de iure positiuo that is all maioritie and minority yea the Popedome it selfe is of the positiue lawe He ordained that Ecclesiasticall persons should pray or mumble vp the seuen Canonicall houres which be the Mattens Prime Third Sixt Tenth the Euenings and Completes Pelagius ordained saith D. Illescas that the Priestes should each day pray ouer the seuen houres which we call Canonical And the same Illescas vpon the life of Sabinianus saith Sabinianus was the first that set an order in prayer diuiding the Office into seuen houres which we call Canonicall How can Sabiniaâ—â—us be the first that ordained the 7. Canonicall houres if Pelagius had first ordained them This institution was an occasion that Ecclesiasticall persons should not read the Bible And so we see that very few Church-men in Spaine haue the Bible in their houses but none of them is with his Breuiarie which all of them do hold for a verie Catholike booke but the Byble in generall doe they call a booke of heresies One day will God punish this blasphemie In the time of this Pelagius Agila reigned in Spaine and in the 561. yeare Iohn 3. sucâ—eded Pelagius Iohn 3. made a contrary decree to that which his predecessor Pelagius had made and Dist 99. comaunded that none should call him high priest nor vniuersall bishop So one Pope did that
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
attend him so came he to Brixia where he abode The Gemane Princes hearing of the Emperours arriuall came to kisse his hands and giue him the welcome-home The Emperour rewarded the Souldans people that had attended on him and sent them backe to their Lord againe This done the Emperour held a Diet in Norinberge where he recouÌ„ted that which had hapned the great treason of the Pope read the letter sent by the Pope to the Souldan which seene the Princes promised their aid both for performance of his promise to the Souldan and also for the chastising of Pope Alexander A great campe he leuied without any let passed through Italy and went towards Rome The Emperour sent Ambassadors to Rome by whom he required without mentioning the receiued villanies and iniuries by Pope Alexander that the cause of the Popes might be heard examined that he which had most right might be Pope and so the Sisme cease Alexander seeing his part vnfurnished fled by night to Gaeta and from thence to Beneuente and there attiring himself in the habite of his Cooke in the 17. yeere of his Bishodome came to Venice where he was made Gardiner of a Monasterie from whence by commandement of Sebastian Duke of Venice with great pome he was taken and very pontifically carried to the Church of Saint Marke This historie is cited by Nauclerus Barnus Funcius and others The Emperour hearing that the Pope was in Venice requested the Venetians to deliuer so pernicious a man his enemie vnto him which denied by the Venetians the Emperor with an Armie sent Otho his sonne commanded him not to fight before his comming The young Prince desirous of fame sought with the Venetians against the commandement of his father of whom he was vanquished and carried prisoner to Venice This was a notable victorie for the Generall of the Venetians called Ciano brought but thirie Gallies and Otho 75. I will here recite that which Frier Iohn de Pineda lib. 25. cap. 7. ¶ 3. saith Glorious Ciano entered into Venice c. and somewhat lower The Pope gaue him the glorie of the victorie a little gold ring he also deliuered him saying he gaue him that in token he graunted him the segniorie of the sea which he had gotten and would he should cast it into the sea to bind the sea thenceforth as his wife to be alwayes kept vnder the Venetian Empire And that all the after Dukes should vpon some speciall day celebrate this ceremony euerie yeare And somewhat after the ceremony passed was vpon the day of the Ascension and the Pope granted in that Church vpon such day full remission c. for euer Thus farre Pineda Alexander growne proud with this victorie would not make peace with Fredericke vntill he himselfe should come to Venice at such day as the Pope would appoint The father for the loue he bare to his sonne did all whatsoeuer he was commanded He came to Saint Markes where the Pope before all the people commanded the Emperour to prostrate himselfe and craue mercie which the Emperour there did Then trode the Pope with his feete vpon the necke of the Emperour who was prostrate on the ground and with his mouth that spake blasphemies said It is written Thou shalt go vpon the Aspe and Basiliske and vpon the Lyon and Dragon shalt thou treade The Emperour herewith ashamed made answere Not to thee but to Peter Whereat the Pope stamping vpon the necke of the Emperour said Both to me and to Peter Then was the Emperour silent and so the Pope absolued him of his excommunication Another such like thing as this to the Emperor Henry of whoÌ„ we haue spoken in the life of Gregory 7. hapned The conditions of peace were That the Emperor shold hold Alexander for rightfull Pope restore all whatsoeuer that during the war he had taken The peace thus made the Emperor with his sonne departed Robert Montensis in his historie reporteth that Lewis king of France and Henry king of England going on foot and holding the bridle of the horse whereupon this Alexander rode the one with the right-hand and the other with the left with great pompe they led him through the citie of Boyanci which is vpon the riuer Luera In the time of this Alexander God to reproue the pride and tyranny of the Bishop raised vp the Waldenses or as other call them the poore of Lyons in the yeare of the Lord 1181. in which yeare this beast died and Don Sancho 3. reigned in Castile Lucius 3. who purposed to abolish the name of Consuls in Rome by the commoÌ„ consent of the Cardinals was chosen For which the Romans much offended expelled him from Rome disgraced with diuers kinds of reproches those of his part and some of them also they killed In the 1185. yeare he died and Don Sancho 3. reigned in Castile Vrban 3. whom for his troublesomenesse they called Turbano as saith Albertus Crantzio in the 6. booke and 52. chap. of his Saxon historie determined to excommunicate the Emperour because he was a let vnto him and wold not permit him to do what he listed but he did it not because in the 1187. yere he died before he would Don Alonso 8. reigned in Castile and at this time the Moores tooke Ierusalem Gregorie 8. before he was two moneths Pope died When Clement 3. was Pope he incited the Christian Princes as had done his predecessours to warre beyond the seas which did the Popes not so much for the increase of Christendom as for their own peculiar intents commodities as vpon Alexander 3. we haue already declared because the Princes being so farre remote and intangled with warres against the Infidels the Popes might do and did whatsoeuer they listed The Danes this Pope excommunicated because they would their Priestes should be married and not concubine keepers In this 1191. yeare he died Don Alonso the eight then reigned in Castile The next day after Celestine 3. was made Pope He crowned Henrie 6. and much repining that Tancred the bastard son of Roger whom the Sicilians had chosen for king William their king being dead without heire should be the king of Sicilia The Pope married the Emperour with Constantia the daughter of Râ—gero taking her out of the Monasterie of Panormo where she was a Nunne vpon this condition that expelling Tancred who then possessed it He should demaund for dower the kingdome of both Sicils and for being king of Sicilia should pay his fealty to the Pope which was the cause of much bloudshed When this Emperour Henry was dead great sisme arose in the Empire such and so great was the discord that hardly one parish agreed with another By these coÌ„tentions amoÌ„g the priests the Pope greatly enriched himselfe because in Rome they were to be ended as noteth Conrado Lichtenao Abbot of Vespurg whose words for that
yeeres which Boniface 8. did institute from a hundred to a hundred yeares And Clement 6. from 50 to 50. and this by perswasion of his kindred which gaped for gaine by him He inuented many offices of Scribes Solicitors Breuiaries and Apostolike Notaries which he sold for good mony if that may be called good which is euilly gotten He cursed Laurencio de Medices a Florentine because he hanged Raphael the same Popes Nephew he grieuously afflicted the Florentines and was a great defender of the Roman seat The forenamed Volateranus lib. 5. Geograph reporteth a fearful impiety of this Sistus 4. committed by his command at the eleuation of the sacrament which when we speak of the Masse we will afterwards declare Leander Tritenius reporteth that in the 1470. yeare one Alanus de Rupa a Dominick moued with certaine visions renewed the Rosary as they cal it of our Ladie which the Gospel of Iesus Christ cast aside he preached And that this Rosarie should the more be esteemed and of the common people adored Iacobus Esprengerus Prouinciall in Germanie did extoll it to the heauens with false miracles and illusions of the diuell And finally Sistus 4. approued and confirmed it of which a book was made in the beginning whereof it is said that the blessed Virgin Marie on a time entered into the shut cell of the said Alanus who taking of her haire made a little ring where with she was married to Friar Alanus that she kissed him and caused him to handle her teates and dugges and lastly was so familiar with Alanus as the wife wontedly is with her husband At such blasphemous dishonesties and such dishonest blasphemies who can haue patience Surely I am ashamed to write them but it is needefull to discouer their villanies and shame that Spaine and all the world may hasten to knowe them And for asmuch as this foolish and superstitious deuotion of praying ouer the Rosarie is one of the most principall of the papacie I will here briefely set downe what the Papists themselues report of it The Dominican Breuiarie at Lyons in Fraunce printed in the 1578. yere saith that in the 1200. yeere Saint Dominicke did inuent and preach it and that when so holy a deuotion was put in obliuion the glorious Virgin did determine to renew it and so in the 1460. yere she appeared Tritenio saith 1470. to Frieâ— Alanus and commanded him that he in her name should publish to all Christians this so needfull maner of praying promising him to confirme this deuotion with signes and miracles c. It saith also that in the 1466. yeare the blessed Virgin the more to inflame the hearts of all men with this deuotion appeared to the Priot of the Couent of S. Dominicke at Colonia commanding him to preach it to the people and tell them that verie many and great mercies wold the Lord shew to all those that should offer this Psalter deuoutly vnto her c. It saith also that Sistus the fourth did confirme it granting many indulgences to them that should pray it the which many other chiefe Bishops did also confirme It saith that in the 1572. yeare Gregorie 13. commanded that the feast of the Rosarie should be celebrated the first Sunday in October There is a Spanish booke printed at Bilboe by Mathew Mares in the 1583. yeare which at large recounteth this historie of the Rosarie or Psalter or Crowne of our Ladie fol. 185. it saith that Pope Clement 4. Iohn 22. and Sistus the fourth graunted 78 yeeres of pardon for euery time that they prayed ouer this Psalter Innocent the eight graunted also plenarie indulgence c. Also Leo the tenth confirming all the pardons graunted by the other Popes to those that should pray it c. granted newly ten yeares and ten times fortie dayes pardon for euery entire Rosarie c. Also Pope Alexander 6. graunted to whomsoeuer should pray this Crowne full remission and on the Fridayes doubled and how oft soeuer on good Friday he should pray it so many soules out of Purgatorie Also fol. 187. it saith Pope Paule 3. at the instance of the most reuerend Cardinall Don Friar Iohn of Toledo Archbishop of Saint Iames granted to all them that should pray the Rosarie fifty and six thousand yeares and for euery time plenarie Indulgence Thus far this booke And in two words to speak all our aduersaries neuer cease to count the great vertues of the Rosarie with many miracles confirmed Behold how much hath the superstition of praying by count the Paternoster and Aue Maries crept in whose first Inuenter was Petrus Hermitanus without the word of God and without any example of Saint of the old or new Testament Behold whether the ignorant papists haue great occasion to esteeme their Rosarie inuented with false miracles and illusions of the diuell and renewed by the meanes of Friar Alanus and what Alanus The husband of the virgin Mary preached by Iames the prouincicall and confirmed by Sistus 4. the holy father of Rome All these strange wonders blasphemies and impieties haue I reckoned that our aduersaries may be ashamed seeing there be some that vnderstand them and so may turne to the Lord who onely is he that pardoneth sinnes and graciously this for his sonne Christs sake In the 1477. yeare Sistus 4. did institute the Inquisition of Spaine the first Inquisitors generall was Friar Thomas of Torquemada Pryor Dominican of Segouia who so list to know more concerning the Inquisition let him read the life of Alexander 6. which we wil afterwards recount Albeit such as we haue heard was this Sistus 4. yet doe our aduersaries much esteeme him And so Felix Pireto when he was Pope called himselfe Sistus 5. Onuphrius Panuinus an Augustine Friar and the Popes great parasite reporteth that the mother of this Sistus 4. being with child of him she sawe in a dreame that Saint Frauncis and Saint Anthony gaue to this her son the habite and cord of their order The mother for this dreame called him Frauncis at his Baptisme Proceeding in his fable he saith that on a certaine day as the nurse washt him in a bath the Infant swounded and that she carried him almost dead to his mother And that the mother seeing her sonne in that plight and remembring her dreame promised and vowed that her sonne for sixe moneths space should weare the habite of Saint Frauncis after which time they tooke from him the habite which taking away the child beeing now but one yeare old became estsoones infirmed and much more greuously then before But the mother renewed her vowe and then was he cured who at the age of nine yeares was made Friar in a monstearie of Saint Frauncis Thus farre Panuinus see here vpon what is the popish religion founded vppon dreames illusions of the diuell false miracles and lyes God by his iust iudgement doth blinde them and leaue them to fall into a reprobate minde And because they beleeue not
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
the Pope that against their owne conscience affirme Panl 3. to haue bene married And so D. Illescas vpon the life of this Paul 3. ¶ 17 saith Paul 3. was married and after he had put away his wife of whom he had Poro luys he was made Priest obteyned the hat c. ¶ 23. he saith the vnthought of death of Pero luis lawfull son of this Pope c. But Illescas telleth not who was the mother of Peroluys nor how loÌ„g time he was married nor wher he was married nor yet where he liued married This Paul poysoned Fulgosius and Contarenus Cardinals Iohannes Baptista Vergerius Bishop of Pole because they tasted how sweete and good was Christ and how bitter and euill was Antichrist Paulus Vergerius Bishop of Iustinopole brother of the abouesaid Iohn escaped and fled into Germany and from thence with his writings made warre against him In his time with fire and blood c. Suffered the Church great persecution In the 1546. yeare Alexander Farnesius Cardinall and Octauius his brother Duke of Parma sonnes of the cursed Poro luys and nephews of the Pope going to make war in Almaigne bruted it a broad they there purposed to shed so much blood of the Lutherans that the horses might swimme therin This Paul enioyed the rent of aboue 40000. whores or as they call theÌ„ Curtesanes which were in Rome The rent as before we haue said is a Iulio or Spanish royal euery weeke Multiply the same thou shalt see if the Pope may make a mighty birthright of his whorish rents This Paul 3. did excommuncate an anathemise Henry 8. king of England and gaue his kingdome for a praie to them that could take it Al which this Magnanimious king nought esteemed but so valliantly defended his kingdome that they whom the Pope had incited against him themselues sought peace with him In the biginning of his Popedome the 1534. yeare hapned one notable villany done by the Franciscan Friars in Orleans The tale is this that in that yeare died the wife of the Corregidor or maior of OrleaÌ„s who commanded that she should simply without any pomp at al be buried With her father and grandfather did they bury her in S. Frauncis Church of Orleans The Friars the person being qualified and rich supposed they should haue a rich reward commanded many masses to be said c. but they were deceiued For they had but only six crownes which the widdower Corregidor sent theÌ„ whereat the Friars were highly offended and for reuenge with deuiâ—lish minds they suborned one of their nouices whom they placed aboue in the feeling of the Temple that he might make a great noise froÌ„ theÌ„ce at the time wheÌ„ they said their mattens which the Nouice persormed and said he was a soule as they cal it sinful damned By some that knew the mistery of Iniquitie was this soule coniured being demaÌ„ded of the coÌ„iurers whoÌ„ he was he answered that he was the soule of the wife of the Crrregidor which a little before was deceased that she was for euer coÌ„demned being demanded whereof answered for Lutheranisme WheÌ„ the Friars hard this they made great exclamations heald their Church for excommunicate drue theÌ„ce the sacrameÌ„t wold not there say masse but went within the monastary The fame hereof ran throughout all the citie when the Corregidon vnderstood his villany he called the Friars before the Chauncellor of Paris where the cause being examined before the Chauncellor Antonias praetentis the villanie was proued and so Colimanus and Stephen of Arras both preachers and chiefe authors of this tragedie were by publique sentence condemned But to what To shame the villanies deseruing a 1000. deathes for mocking at God his religroÌ„ defaming of men So gentle was the punishmeÌ„t because they seemed not to faourthe Lutherans In the time of this Paul 3. arose vp froÌ„ the depth bottoÌ„e of hell the new sect called of the fellowship of Iesus or Iesuites Whom with greater reason may we call Iebusites or Iebuseans Their first author inuentor and founder was Inigo Layola whom the more to authorize his name they called father Ignacius This Inigo was a Guipuscuan borne who being a simple and ignorant man applyed himselfe to the the warres and so in the yeare las Comunidades as they call it in Spaine which was about eyeare 1520. or 1521. he was a souldiour in the castle of Pamphona which Castle was then beleagred by the king of Nauarre and the Frenchmen And vpon a day as the enemies shot at the Castle one of the bullets stroke a stone of the Castle and brake it some of the peeces of the stones stroke into the feet of this souldiour Inigo so that vnable to stand he fell to the earth Inigo finding himselfe vnfit for the war changed his purpose and so of a souldiour became a holy hypocrite yet recouered he his feete and so gaue himselfe to foolish deuotion and superstition which men of themselues without the word of God haue inuented and so deceaue all those whose names are not written in the booke of life Inigo then hauing bene a souldiour and anignorant man gaue himselfe to study and when he vnderstood somewhat of the Grammer to prosecute his study he came to Alcala de Henares where to gaine the greater credit reputation of a holy man he went barefooted which maner ofliuing when the students of Alcala laughed and Iested at Inigo confounded and ashamed that they nought esteemed his course of life leauing Alcala he went to Salamanca where the Students much more mocked him then before For which cause Inigo leauing Salamanca went to Paris where he was made maister and gayned the opinion of an holy man with whom in the 1537. yeare there ioyned ten companions and so went they into Italie Whiles Panle 3. Poped the Iesuits began to be knowne in Italie but not without great gainesaying and contradiction They were permitted in the end to heare confessions and by this meanes they obteyned great reputation of holy chiefely among Ignorant people These ten companions in the 1538. yeare were all together in Rome whereof they obteyned of Pope Paul 3. confirmation of their sect and were receiued vnder the protection of the Romane seate but this holy viua vocis oraculo remitting them in asmuch as touched the dispatch of the perpetuitie of their sect to Cardinall Guidiccion Luques And being ayded by him they were approued and confirmed by Letters and Bulles of the first of October in the 1540. yeare geuen at Tiuoli vnder the name and title of the fellowship of Iesus with licence and power to receiue into their companie which then was onely ten to the nomber of of sixttie perâ—ons In the 1543. yeare of the said Paul 3. they obteyned license to receiue into their companie so many as they would which Paul in the 1545. yeare did graunt them all the priuilledges faculties and
maleficae snperstitionis qui rempublicam turbant quorum instinctu piacularis adolescens dirum facinus instituerat As much to say as Banished from all France that kind of men which with their new and pestilent supersticion disturbe the weale publique by whose instinct and perswasion that miserable young man committed so great abhomination It was also by the same Parliament of Paris which is the Chaūcery royall of France commanded that the Priests and students of the Colledge of Claremont aud all the rest of the same fellowship as corrupters of youth perturbers of the publique quiet enemies of the king and common-wealth should within three dayes after the publication of the present sentence depart from Paris and from the other Cities and people where they haue their Colledges and auoyd the whole Realme within 15 dayes after vpon paine wheresoeuer they were found the said time expired to be punished as offenders culpable of high treason their goodes aswell moueable as vnmoueable to them any wayes belonging to be imployed in Godly workes and the distribution thereof to be made according to the oder which the Parliament shall prescribe Moreouer it was commaunded to all the kings subiects that none of them send their students to any Colledge of the said company which were out of the kingdome to be in them instructed vpon the same paine Laesae Maiestratis All that which I haue said be the selfe words of the Sentence Thus then were the Iesuits for their treasons and villanies out of all France banished But they as vnquiet spirits and friends to blodshed haue not ceased to effect their busines And so haue printed a booke wherein wickedly they speake against the king and the Parliament that gaue such Sentence They iustifie sanctifie and Canonize the foresaid traitor Iohn Castell incite the people and euery one of them either by force or treason to kill their Princes and Lordes if in and by all things they agree not with that which the Iesuites teach This their shamelesse boldnesse caused the most prudent Parliament in the 1598. yeare eftsoones to confirme the Sentence which it had formerly giuen against the said Iesuites Don Sebastian king of Portugale for listening to these Iesuites and being gouerned by them destroyed himselfe and his kingdome They perswaded his going into Barbarie where he valiantly fighting with the whole Niobilitie of Portugale was destroyed These Iesuites are the cause of the vprores in the kingdome of Swethland They of the kingdome being protestants would not that the king at his returne from Polonia should place Iesuites about him The king who was gouerned by the Iesuites would place them So that of necessitie it came to blowes Then let other princes and Lordes beware of strange directions and in no wise suffer the Iesuites in their lands because they nought serue for but spies and disturbers of the peace publique setting Princes against Princes And that which worse is all this which they do they sanctifie with the title pretext and collour of religion Much puffed vp they are with the title which they haue taken of the fellowship of Iesus as though the rest of the Priests and Fryars and all other Christians were of the fellowship of the deuill Many of their owne Papists doe now begin to smell and vnderstand And so the Franciscans Dominicans others eate no good crommes as they say with them I wil here conclude this matter of the Iesuites with a terrible lie which to aduaunce the kingdome of their king Abaddon that is to say destroyer they haue forged All the world knoweth that in the land of Sauoy is a Cittie called Geneua This Citie in these last times hath God perticularly blessed with the true knowledge of his holy word With these weapons hath this Citie warred against the Ignorance supersticion and Idolatrie of the Popedome And that to the great aduauncemēt of the kingdome of Iesus Christ confusion of Antichrist The Antichristians for this cause and cheifly the Iesuits beare secret hatred towards the citie haue practised the totall ruine and destruction thereof And seeing they could not by violence destroy it because God did helpe defend it with notable lies haue they often practised to defame it And so inuented they that which their father the deuill who is the father of lies could not more inuent They wrote one to another with great reioycinges that Geneua was reduced as they call it to the lappe of the Church They sayd that Theodor de Beza the chiefe minister of Geneua who with his learned sermons and writinges in that citie hath aduaunced the kingdome of Christ for fortie yeares space and more beeing readie to die had repented and turned to the Church Catholique and that being in this holy purpose he sent to request the Lordes of Geneua and the ministers to come visit him which had some what to impart vnto them they came say they and that Beza exhorted them to be come Catholiques And that with such vehemencie he spake vnto them that he conuerted them and that hee also reduced al Geneua to the catholique Roman faith They proceede with their lie The Lantgraue of Hessen said they hearing this newes sent some of his Gentlemen to Geneua to vnderstand what had passed who returning from Geneua said that Geneua was reduced to the catholique Roman Religion They said also that their Iesuites had gone to dispute with the ministers of the elector of Brandenberg and that they had shamed confounded them To these most notable lies answered the most learned Beza the other ministers of Geneua did briefly also answere but very liuely in their proper coullours and shaddowes depainted the Iesuites To which answere I referre me The deuill as our redeemer painteth him out hath bene a murderer from the beginning and abode not in the truth for there is no truth in him When the deuill speaketh lies he speaketh of himselfe For he is a liar and the father of lies The sonnes of such a father cannot be but murderers and liars Perque de mal Cueruo conforme al Commum refran mal hueuo For of an euill crow after our Spanish Prouerbe an euill egge Such except by miracle cannot leaue their nature When the Blackmore shall change his skinne and the Leopard his spots then these sonnes of the deuill taught to worke wickednesse to murther and lie may doe good and speake the truth The gaine which these wretches haue gotten by their lie is that very many which before well conceited them seeing their lies so palpable knowne that God to aduaunce his holy catholique faith hath no neede of lies now nought account of them Amongst wise people and such as feare God by little and little will they loose their credit and so returne to the bottomlesse pit from whence they came For God abhorreth all those that worke iniquitie and those that speake lies will he destroy The bloodie and deceitfull man as are the Iesuites murderers
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
the 170. yeare the Gentiles forced with tormentes the seruants of the Christians to say of their maisters many abhominations and among others that they eate their owne children Celsus the Gentile Philosopher accused the Christians for disloyall and traytors and said that their religion they had taken from the Barbarians and Iewes Origen defended the Christians with 8 bookes which he wrote against this Celsus In the time of S. Augustine were great calamities and wars the which Symachus an orator and many other imputed to the Christians saying that whiles the Roman Empire adored their Gods it prospered The like Historie reciteth Ieremy that when they worshiped the Queene of heauen then all thinges prospered Read the bookes intituled of the citie of God where Saint Augustine wrote against this slaunder in defence of the Christians In the time of the glorious martyr Saint Ciprian who many yeares liued before S. Augustine there was a Proconsull in Africa called Demetrianus a great enemy of the Christians he and others such like with him said that all the wars famine and pestilence wherewith the world was then afflicted ought to be imputed to the Christians because they did not worship the Gods Against this Demetrianus wrote S. Cipriā saying that not the Christians but the Gentiles were the cause of these calamities because vnwilling to worship the true God they adored false Gods and afflicted the Christians with so great and so vniust persecutions not that they should confesse God but that they should denie him The weakenesse of their Gods he shewed them seeing they could not defend themselues c. Al this in our time fully passeth For the selfe same causes are we at this day slaundered and vniustly to the most cruell and shamfull kind of death condemned The same state of the Church is now as it was in the time of Saint Ciprian and of the other Saintes by vs named And as they were defended against the Gentiles So we against the Antichristians doe now make our defence We tell them that God sendeth in our dayes so many calamities of wars famine and pestilence because they haue profaned the diuine worship and in the place of the creator they honour the creatures They worship not God as he hath commaunded in spirit and truth but after the doctrines and commaundements of men and God alone doe they not worship but also the Saints their Images and pictures They adore not will they tell me the Images but that which they represent albeit their second Nicen Councell not the first which is holy and good commaundeth Images with the same adoration to be worshiped as that which they represent as in the beginning of this Treatise we haue declared Also our aduersaries seing themselues in some affliction inuocate the saints of Paradise without any commandement or example in al the holy scripture so to do where they ought to inuocate none but God alone Also wheras ther is but one only mediator Intercessor aduocate betwixt God mā which is Christ Iesus as the Apostle calleth him they not contented with the only Intercessiō of Christ for were they cōtented Christ is sufficient for thē many mediators do they inuent each one maketh choice of one for himself Also they take away ad to the law of God he which so doth being cursed of God so take they away the 2. cōmandement against Images to fil vp the number of ten of the tenth doe they make two commandements Also we read in holy scripture that the Lord in his catholike church did institute but two sacraments baptisme the holy supper they haue made 7. They also say that neither the Pope nor Coūcel nor the Inquisition can erre hence commeth it that they giue so much credit to the decrees constitutions of the Popes Councels Inquisitors as if they were the word of God it selfe yet would God they gaue not more credit to them then to the word of God Very common are ignorance supersticion Idolatrie in the Romane Church This is the height of al their wickednesse that with fire bloud doe they persecute the true catholique Christiās because so instructed gouerned by the word of God they worship one only God in spirit truth because they hold Iesus Christ for the only and alone mediator and because they ad not nor ought diminish from the law of God nor his worde When our aduersaries shal then say that we trouble the world with our new doctrine we will make them the same answere that Elias inspired with the diuine spirit freely made vnto K. Achab. Art thou he saith Achab which troublest Israell Elias answered Not I but it is thou thy fathers house that trouble Israell because ye haue forsaken the commandements of the Lord and followed Baall yee then will we say to our aduersaries are they that haue forsaken the commandements of Christ haue followed the traditiōs of Antichrist your father the Pope ye are they which worship not nor honour God but ye worship and honor Images against the expresse cōmandemēt of God Exod. 20. Deut. 5. with many other places Let our aduersaries at last vnderstand these others such like to be the cause why God afflicteth the world with so great wars famine pestilence diuers other calamities within our dayes we haue yet doe suffer His maiestie for his infinit mercy for his Christs sake opē their eyes that they may consider the works of God so may soften not harden their harts as did Pharo who by the more God did afflict him for his rebellion contempt by so much the more was he hardened against God the people of God But leauing ancient histories come we to that which in our dayes happened let vs come to our countrie of Spaine God by his iust iudgement hath many times in the space of 40 yeares afflicted Spaine with wars famine pestilence and other calamaties which began a little after that great persecution against the faithfull and catholique Christians This persecution beginning in Seuill hath stretched almost throughout all Spaine against the noble learned people as after we wil declare The priests of Baall in their pulpits cōfessiōs discourses do affirme all this of right to be imputed vnto those whom they cal Lutheran heretiques The common people which neither know nor other thing beleeue but that which these Baalamites tell them cōmand thē to beleeue doe beleiue it so to be For confirmation of my sayings I wil here recite that which D. Illescas cap. 31. vpon the life of Pius 4. saith His wordes be these In the 1561. yeare on Saint Mathewes day the 21 of September being the Saboth two howers before day in the morning aftre was kindled in the streete called Costanilla of Valladolid so terrible and fearefull that without hope of remedy in the 30. howers space it ruined aboue 400. of the most
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
shall it be if Christ in the end be not wroth with thee founded in chast and humble pouertie liftest thou vp thy hornes against thy founders Shamelesse strumpet where hast thou put thy trust In thine adulteries in so great abundance of euill gotten riches c. If Petrarch 260 yeares and more sithens with great reason and truth said this against the Pope and his Court papall what shall be said now when the malice tyranny vngodlinesse and idolatrie of the Pope and his court are come to the height Danter an Author more ancient then Petrarch and Bocace of the same time with Petrarch as litle flattred the Pope other things as much as Petrarch say they Dante in his 7. song of hell accuseth the Pope of couetousnesse In the 11. song and 6. circle he accuseth him of heresie In the 15. song he accuseth him of sodomie And in the 19. he accuseth him of simonie These bee the foure cardinall vertues which are found in the Popes Couetousnesse heresie sodomie and simonie Bocace in the second Nouell of the Iornada of his Decameron in the name of a Iew called Abraham saith that generally all the Court of Rome from the greatest to the least dishonestly sinned in the sinne of whoredome and not naturally onely but also sodomitically without any bridle without any remorse of conscience or shame c. They haue not saith he either holinesse deuotion or good works c. And in manie other places doth he the same These three Dante Petrarch and Botace bee ancient writers Italians and fathers of the Italian tongue and well experienced in the affaires of the Pope and his Court Sanazaro the most excellent Italian Poet of our times speaking of the Pope thus saith in his Epigrams In vaticano noster latet hunc tamen alto Christe vides coelo proh dolor pateris To wit In the Vaticano which is the pallace of Saint Peter in Rome our Barbarian lieth hid but yet thou Christ from the high heauen beholdest him ah griefe doest thou suffer him What more could Luther or Caluin or the rest of the late writers which haue written against the Pope and his Romish court say then these his Italians haue said Petrarch calleth it wicked Babylon mother of errors he wisheth fire to fall from heauen and consume it such abhominations had seene therein he calleth it a neast of treasons c. gluttonous and luxurious God cannot saith he longer be patient with her c. Idols he saith shall be throwne to the ground c. Hee calleth her the fountaine of griefe harbour of wrath schoole of errours temple of heresies c. Behold if the Pope may erre in faith And it is to be noted that Pope Pius the fifth as in his life wee haue said hath spunged all these places by vs alleaged out of Petrarch and Bocace The cause is least men should know their wickednesse abominations and impieties but may hold him for holy and for God vpon earth Great shame was it for the Pope that so famous Italian Authours that Italian books and printed in Italy should so roundly tell the wickednesse of him his About the 1430. yeare liued Thomas Rendon a Carmelite of whom in the life of Eugenius the fourth we haue before made mention He said in his sermons which in Italy France he preached that in Rome were committed great abhominations c. For which cause Pope Eugenius 4. did cause him to be burned in Rome Aboue a hundred yeares is it sithens Laurencius Valla Patricius a Roman opposed himselfe to the Pope and called Rome Babylon for which cause he was banished but the king of Naples receiued and very honorably entertained him Ieronymus Sauanarola a Dominican Friar preached in Italy the Pope to be Antichrist c. For this that our cursed Spanish beast Alexander 6. as in the life of this Alexander 6. we haue said did cause him in Florence most cruelly to be burned Within these 80 yeares space haue bene infinite numbers that in Almaine France Italy England yea in Spaine and other nations also haue written against the Pope and his Popish doctrine let their workes be read and their reasons agreeing with the word of God considered which is the true and onely squire rule whereby euery life and doctrine ought to bee ruled and confirmed Returne we now to the Primacie which the Pope as another Diotrephes of whom speaketh S. Iohn in his 3. catholike Epistle loueth to hold and so doth vsurpe it A history wrote S. Augustine very wel declaring the equality which hath the Bishop of Rome with other Bishops Donatus saith S. Augustine de casas negras of whom the Donatists take their name had grieuously accused Cecilianus Archbishop of Carthage Constātine the Emperour the cause being simply ecclesiasticall committed the same to Miltiades Bishop of Rome other certaine Bishops of Italy France and Spaine Had there bene ordinarie iurisdiction no commission from the Emperour nor to appoint him associates had bene needfull But listen a litle Donatus was condemned by them aboue named who seeing himself condemned appealed to the Emperour the Emperour remitted the appeale to the Archbishop of Areletum either to allow or disallow of the sentence which the Bishop of Rome and his associates had giuen Where then was the Primacie of the Pope his iurisdiction his sentence without any appellation his knowledge hearing of all appeales his fulnesse of power whereof he so much glorieth And the Emperor wil they not say was an infidel or tyrant for it was Constantine the Great who by their owne reckoning spoiled himself of a good part of the Empire to giue it vnto them That Constantine the Great appointed Miltiades iointly with the rest for Iudge to heare the cause of Cecilianus Onuphrius Panuinus in his note vpon Platina in rhe life of Miltiades doth witnesse the same and confirmes it with Optatus Mileuitanus in his first booke and with that which saith Eusebius in the tenth booke and fift chap. of his ecclesiasticall historie But Panuinus as a Flatterer of the pope maketh no mention of the appeale we haue spoken of because it impeached the authoritie which the Popes haue vsurped As touching the calling of the Councels the Emperours called the General the Patriarks and Metropolitans called the Nationall or prouincial Councels The Patriarkes and not the Bishop of Rome did gouerne in the Councels which they held in their Patriarkedomes for all being equall and vnder one head Christ the Bishop of Rome did not exceede them either in dignity or power So saith Athanasius writing to Liberius Bishop of Rome All the Apostles saith he in honour and power be equall Saint Cyprian likewise more ancient then Athanasius There is not saith he but one bishopricke through the world wherof euery bishop holdeth his part Also that none in his time was called or made Bishop of Bishops nor had by
abhominable in his doctrin Very rich verye mightie clothed with silke and clothe of Gold and precious stones a great warrior and persecutor of the Lambe and his followers Saint Paule noting the place of his abode saith that he shall sit in the temple of God Saint Iohn goeth further he shall sitt saith he in the cittie that hath 7 mountaines which is Rome And so vnder stoode Saint Ierome when he said This Babilon and this whore which in the Apoc is painted out to vs no other thing then Rome can signifie vnto vs In the life of Marâ—k he repeateth the same Verie blinde is he which seeth not through a boulter That this can agree with none but only the Pope who seeth not Therefore is he Antichrist Concerning his ende the holy Spirite by Daniel Paule and Iohn before alleaged saâ—th as we haue said that it shall be miserable wherewith he helpeth comforteth and animateth the poore faithfull which with his tyrannie are afflicted and oppressed Come Lord Iesus Blessed are those that reade and those that heaâ—e the wordes of the prophesies of this booke and keepe the thinges which are written in them as saith the same Saint Iohn in the beginning of his Reâ—elation By that which we haue said touching the life and doctrine of the Popes and by that which the Doctours and ancient Councels haue said and the holy Scripture also it selfe which we haue before alleaged each faithfull true and Catholike Christian which hath any iuâ—gement or litle spark of faith shal clearely vnderstand the Pope not to bee vniuersall Bishop not to be Peters successor nor the vicar of Iesus Christ but contrariwise to be the successour of Iudas to be the Vicar of Sathan to be the man of sinne and sonne of perdition which as God sitteth in the Temple of God to be the whore of Babylon which hath her seat in the great Citie that hath 7 mountaines which is Rome to be the Antichrist which in all and by all opposeth himselfe to Christ and knowing him for such a one shall abhorre and detest him And shall know also how to answer the reasons or to speake better reasonlesse reasons which the Popes Parasites for their owne temporall commodities to be made Bishops or enioy other ecclesiasticall dignities c. and oftentimes against their owne conscience contrarie to that which they thinke to entertaine the Pope and maintaine his primacie do alleage To answere to all their obiections and passages which this way and that way they alleage should be neuer to make an end Onely will we answer to the principalles whereupon the rest are founded which being cast downe all the building thereupon builded of necessitie must needes fall to the ground These in number be two Thou art Peter Matth. 16. and Feede my sheepe Ioh. 21. and in Proâ—â—mio Sexti in Gloss it is said that the Pope by these words obtained the Primacie Tu es Petrus thou art Peter or by these Pasce oues meas Feed my sheepe Iesus Christ say they sayd to Peter Thou art Peter and vpon this rocke will I build my Church c. To thee will I giue the keyes of the kingdome of heauen whatsoeuer thou bindest in earth shall be bound in heauen and whatsouer thou loosest in earth shall bee loosed in heauen The sheepe saith Christ know the voyce of their shepheard All this then which Iesus Christ said vnto S. Peter we know to be very true because it was pronounced by our pastor master and redeemer Christ Iesus who is truth it self But we say that by no way neither in part nor by art hath it any agreement with the Pope neither in part nor art it can be applyed to the Pope who is Antichrist nor yet pertaines it vnto him when the Pope shall haue made the same confession that did S. Peter Thou art the Christ c. shal so beleeue when the Pope shall liue as S. Peter liued when the Pope shall teach preach the doctrine which S. Peter taught and preached then shall it agree with him But the Pope is an Atheist he holdeth for a fable the historie of the Gospell abominably liueth teacheth doctrins of diuels as befoe we haue proued wherupoÌ„ it followeth that this which Christ saith to S. Peter he said not to the Pope nor in any wise doth it beloÌ„g to him But the better to vnderstaÌ„d it examine we this place Christ demaÌ„ded of his disciples whom do men say that the sonne of man is They answered vnto him Some say Thou art Iohn Baptist others Elias c. And againe Christ asked them But whom say ye that I am Peter answered Thou art the Christ c. Then Christ approuing the confession of Peter which proceeded of the Spirit and not of the flesh said vnto him Thou art Peter and vpon this rocke to wit vpon this confession which thou hast made saying that I am the sonne of God will I build my Church So that not so much the person as the confession of Peter is here to be considered And so saith Christ these words not to Peter only but also to whomsoeuer shall make the same confession and with the same faith that Peter did For the rocke which Peter confessed which is the fundamentall stone of the corner whereupon the Church is builded that rocke is Christ Vpon Peter is it not sounded but Peter as saith Saint Augustine is founded vpon the rocke For other foundation saith Saint Paule then that which is laid which is Christ Iesus can no man lay Hâ—e onely and no other is the foundation and head of his Church the Virgin Mary Peter Iohn and the other Apostles and faithfull Christians be liuelie stones builded vpon this foundation thy are members of the Church whose head is Christ The Pope ought to be contented to be a stone of this building to be a member of this body But as he is no member much lesse is he the head To thee saith Christ will I giue the keyes c. All whatsoeuer thou bindest c. Not only to Peter but also to all and each one of the Apostles to all and whomsoeuer of the Apostles successours that shall teach the word of God did Christ make this promise And that this is the true meaning of this place appeareth clearely by that which the same Iesus Christ Matth. 18. 18. saith Whatsoeuer ye bind in earth shall be bound in heauen and whatsoeuer ye loose iâ— earth shall be loosed in heauen Seest thou not that the same which Christ before had said to Peter the same by the same words saith he afterwards to all the Apostles The same saith he by Saint Iohn when he spake to all his Apostles and sent them to go and preach the Gospell As the Father saith Christ sent me so also send I you And when he had thus spoken he breathed vpon them and sayd vnto them Receiue ye the holy Ghost those whose sinnes soeuer ye
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
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
anie shall speake in a straunge tongue there be also an Interpreter And if there shall be no Interpreter hee commandeth that hee speake not in the Church And that if he speake hee speake to himselfe and to God and not to the people for the people receiue no edification by a tongue that is not vnderstood And therefore in the 26. verse he commandeth that all be done to edification For this cause when God spake with the Patriarks with the Prophets and with his people of Israel or they with him they speake vnto him in their mother tongue that all did vnderstād The same did Iesus Christ speaking with the Scribes and Pharisies he spake vnto them in the vulgar tongue the same that was then vsed in Iudea The Apostles when the Lord sent them through the world to preach had first receiued the gifts of tongues to preach the Gospell and celebrate the sacraments to euerie nation in their proper language Why then do not our aduersaries in this imitate the Apostles they taught and celebrated their Sacraments in the vulgar tongue that al might vnderstand that the people might be edified God might be glorified The mysteries of Christian religion be not as the misteries of the Gentiles which were those that they called Mysterios Eleusimos those of the good goddesse wo vnto him that reuealed the same Herehence it commeth that the Priest pronounceth the words of consecration not onely in a strange tongue but also in a verie low voice that none can heare thē so say they Pope Vigilius cōmanded as reporteth D. Illescas vpon the life of Vigilius The Lord wil that his Christian people vnderstād the mysteries vnderstood do meditate vpon them as God in old time loued not the beast that chewed not the cud suffred not his people to eate thereof so now loueth he not that christiā that chaweth not the cud meditates on the saw of the Lord his misteries and his sacraments Dauid speaking of the exercise of a godly man saieth That he meditateth night and daye vpon the lawe of the Lord. The Lord speaking with Iosua who was no Priest but a moste warlike Captaine that wan so many battailes saith these wordes vnto him The booke of this law shall neuer depart from thy mouth but day and night shalt thou meditate therein that thou maiest keepe and doe c. To each nation in their vulgar tongue let them then say their Masse that they may vnderstand and knowe whether that which is therein saied be good or euill and not saie it to all nations in Latine whereof the people receiueth no edificacion but destruction nought learning but superstition and Idolatry As before we haue proued Some notable domages which the Masse causeth haue we shewed Now will we show some absurdities great inconueniences which thereof followe Against the worde of God are some of them against the doctrine of the fathers others be against experience it selfe against naturall reason and common sence And but three or foure will I set downe to auoyd tediousnesse We sayd being so taught by the word of God that in the sacrament of the body and bloud of Christ the faithfull onely receiue spiritually and by faith the true body bloud of Christ Our aduersaries not herewith contented say that not only the good godly and faithfull but also the euill wicked and vnfaithfull the Turkes Iewes and Pagans do receiue the true bodie and bloud of Christ yet passe they further they say that beasts mice and other vermine do eat it that the moisture doth moisten it the mouldinesse doth make it mouldy c. Their blacke Transubstantiation hath made them fall into so great an absurditie strange wonder they beleeue that there is no bread nor wine but the body bloud of Christ it the Sacrament They vnderstād that not the faithful only but also the infidel Turke Pagan and Iew the Mouse c. eateth that which was in the Sacrament Hereupon conclude they that they eate and drinke the body bloud of Christ He that will deny them Transubstantiation will also deny this their conclusion to be good But this set apart the wicked c. will we shew by the month of Christ himselfe not to eat nor drinke the body and bloud of Christ S. Iohn sheweth that the Lord saith Except ye eate the flesh of the son of man and drinke his bloud ye haue no life in you Hereupon is concluded that except wee eate his flesh and drinke his bloud we shall not be saued We eat and drinke his flesh his bloud when we not only reciue this Sacrament but also at all times and as often as we beleeue in him Beleeue saith S. Augustine and thou hast eaten And therefore the same Lord recounteth the fruites which this eating of his body and drinking of his bloud do necessarily bring forth He that eateth saith he my flesh and drinketh my bloud hath eternall life and I wil raise him vp c. Also He that eateth my flesh drinketh my bloud dwelleth in me and I in him And he that eateth me shall liue also by me Presuppose this as most true and apparant it is that wicked men Iewes mice c. haue not eternall life nor shall bee raised vp in the companie of the faithfull It is seene they that dwel not in Christ nor Christ in them it is also apparant that they shall not liue by Christ Hereupon we conclude that they eat not the flesh of Christ nor drinke his bloud For had they eaten it and had they drunke it heauen and earth should rather faile then the word of Christ should faile the wicked Iewes Turks mice c. should haue life eternall and should dwell in Christ and Christ in them c. and to say this is a most great absurdity Therefore it followeth that such eate not the flesh nor drink his bloud Saint Augustine considering this he sayd The other Disciples did eat Panem Dominum the Lord which was bread but Iudas did eat Panem Domini the bread of the Lord as if he had sayd Iudas wanting faith and receiuing the Sacrament vnworthily did not eat the body nor drinke the bloud of Christ which the other Apostles did because they had faith and did eate it worthily but Iudas did only eat drinke the sacrament of the body and bloud of Christ Also in the 21. booke de Cinitate Dei cap. 25. he sayth It is not to bee thought that he eateth the body of Christ which is not in the body of Christ nor in whom Christ is not nor hee in Christ Origen vppon those wordes That which entreth in at the mouth defileth not the man c. manifestly sayth that the wicked doe not eate the body of Christ and giueth the reason because the bodie of Christ sayth he is quickening and he which eateth it dwelleth in
our cause which is his because it is the vndeceiueable truth which his maiesty in his holy Scripture hath reuealed Concerning the lies false doctrine of the authority of the Pope the holines of the Masse which our aduersaries maintaine persecuting with fire bloud all those that beleeue it not nor worship it therefore trouble they the world as at this day we see it troubled We assuredly know that it shall perish According to that which the Lord saith Euery plant which my heauenly father hath not planted shal be plucked vp by the roote And we haue the axe which is the word of God put to the root of the two trees the Pope the masse to cut them downe I beseech the Lord our God Christian reader which hath giuen thee a desire and will to be informed to know the causes why we subiect not our selues to the Pope nor wil heare his Masse but rather detest and abhor the one the other that he would please to lighten thine vnderstanding that thou maist comprehend what in these two Treatises haue bin said confirmed not with the sayings of men but of God himselfe of his holy Scripture giue thee such a mind and strength that thou maist wholly depart out from this wicked Babylon which is Rome deliuer thee from all the enormities abominations horrible superstitions and detestable idolatries which Rome hath inuented among which the principal is the Masse These idolatries without doubt be the chiefe cause original and fountaine of all miseries calamities and warres where with they that are called Christians be at this day afflicted For if God in the primitiue Church plagued with infirmities death the Corinthians for the abuses which they had brought into the holy supper the Apostle S. Paul yet liuing which he reporteth in his first epistle that he sent them what shal we say this selfe same Lord wil now do when the malice impiety superstition idolatry haue so greatly increased that the holy supper of the Lord which he instituted and commanded vs in remembrance of him to clebrate haue they wholy conuerted into the prophane Masse of the Pope Truly the abuses of the Corinthes as touching the Supper had no agreement by far with the erronious intollerable abuses which those that are called Christians commit at this day in their Masse And notwithstāding all this Saint Paul speaking to the Corinthians saith vnto thē For which cause many ef you are infirmed and weake many sleepe he wold haue sayd are dead We are not then to maruel if God strong iealous of his honour do chasten at this day such an idolatry as is that which in the Masse is committed with such great warres famine pestilence and which is worse and lesse perceiued a reprobate sense And no other mean there is Christian reader to obtaine pardon for these superstitions passed idolatries to get and keepe the grace of God of whom thou oughtest not only to expect all prosperity goodnesse but to endeuour by all possible meanes to serue him honour him applying thy selfe with all thine heart to all that which pleaseth him which is that which his Maiestie hath ordained and instituted in his holy word flying contrariwise all whatsoeuer may displease offend him and especially all kinds of idolatrie which he more detesteth abhorreth then all other sinnes abhominations and as such doth punish it as in the beginning of the first Treatise we haue declared Such is the Masse fly then from it follow the holy institution which Iesus Christ our king prophet and onely high Priest ordained This is the holy Supper as the Euangelists and S. Paul do shew Do this thē which Iesus Christ ordained commanded vs to doe in remembrance of him as by the mercy of God with all simplicity without all superstition or idolatrie is celebrated in our reformed Church and thou shalt walke aright All they that do otherwise erre God giue thee grace to walk aright that thou be not with this world coondemned And this do he for the vertue merit of the sacrifice with our high and only Priest Christ one onely time offered vnto him To whom who liueth and reigneth with the Father and the holy Spirit be euerlasting glorie and perpetuall power Amen A SWARME OF FALSE MIRAcles and Illusions of the diuell wherewith Maria de la visitacion Prioresse de la Anuntiada of Lisbon deceiued very manie and how she was discouered and condemned Anno. 1588. FOr confirmation of that which in these two Treatises so often I haue said that the Papists confirme their religion with false miracles inuēted by their ecclesiasticall persons or wrought by the Art of the diuell I will here set downe a most true historie deliuered in two popish bookes which by the prouidēce of God came to my hands Out of which with all faithfulnesse as he that must appeare before the iudgement seat of Christ giue an account not only of that hee hath done and said but of that also which he hath thought I haue taken that which I will deliuer Hee that will not beleeue me let him reade the two bookes from whence I haue taken that which I say I name the Authours of these bookes the Printers the yeare and place where they were imprinted as a litle after you shall see Our Aduersaries I wot well would haue buried all these thinges for they open a dore to men to seeke to vnderstand and the truth And that they may vnderstand it I haue put it in writing The Lord which knoweth my desire blesse my trauaile Our Aduersaries hauing no sound proofe to confirme their new articles of faith which they haue made as in very truth there is none haue confirmed them with dreames with fained apparitions and visions of Phantasmes of spirits and of soules come as they say from another world Now I hauing met with a new great and thicke swarme of such things which I found in a Portugal hiue me seemed I should do well by a new familiar and domesticall example which be they that most moue and that none can denie seeing it happened in our countrey of Spaine in the yeare 1588 truly to manifest the same that all the world and chiefly my countrimen the Spaniards for whom I haue taken this paine may hasten to know them and knowing them may abhorre them so may turne to the holy catholike faith true religion of Iesus Christ which is written in holy Scripture This hiue is Maria de la Visitacion Prioresse of the Monastery de la Anunciada in Lisbon who was held so certainly for holy whose hypocrisie false miracles were discouered publikely condemned as we shall after see I hearing much talke of the great holinesse admirable life and maruellous miracles of this womā whom for excellency they called The holy Nunne aduised my countrimen the Spaniards in a booke which I published in the
beginning of the yeare 1588. not lightly to beleeue that which was reported of this Nunne My words are these Pag. 419. Another Franciscan I should haue sayd Dominican a few yeares since rose vp in Lisbon who they sayd had the fiue wounds of Christ as had S. Francis many other things they say of her But I appeale to him for witnes she shall discouer her hipocrisie as the rest haue done In the meane time beleeue not lightly euery spirit but as S. Iohn 1. Ioh. 4. 1. warneth vs Try the spirits whether they be of God For many false Prophets as himselfe aduiseth vs are gone out into the world c. God will that I should write this and that it should be imprinted at the charge of two Christian Flemmish merchants who for the great zeale they haue that the Spanish natiō shuld be partaker of the benefit of the reformed professiō of the gospell whereby God hath shewed mercie to other nations will spare neither cost nor trauaile The Lord enrich them with his spirituall gifts increase their faith For two causes then was this imprinted the one to admonish those which were of God that they shuld not suffer themselues to be deceiued with false miracles the other to make all those inexcusable that notwithstāding the light of the Gospell which God of his great goodnes hath in these our last times reuealed beleeue lies cōfirmed by dreames and false miracles and not the Gospell written in the holy scripture He that is of God faith the Lord Ioh. 8. 47. heareth Gods word These of the second sort therfore which will not heare them are not of God His Maiestie if he haue chosen thē to life eternall if he haue made them vessels of honor vpon whom he will shew his mercy conuert them And if they bee vessels of wrath prepared to destruction confound them Many haue spoken written of this holy Nun. But he which hath entreated of her most to the purpose Of all those which I haue heard of or read is one Stephen de Lusignan a Dominican Friar who collecting all he could get to extoll her compiled a book in French dedicated the same to the Queen of France imprinted at Paris by Iohn Bessaut 1586. In the beginning of the booke she is pictured like a Dominican Nun with a blacke mantle and a white coule a coat white loose habit vpon the mantle on her head she hath a crowne of thornes the crucifixe on high set ouer her and falling towards her with rayes from the wounds which reach to the feet and hands of the Nun that out of the side commeth to a hart which she holdeth betweene the fingers of her right hand a Dragon she hath vnder her feet a Dominican friar before her kneeling a secular man woman at her left side a paire of beads hanging The Title of the booke is this which followeth The great miracles and the most holy wounds which this present yeare 1586. haue happened to the right renerend mother now Prioresse of the Monastery de la Annuntiada in the city of Lisbon in the kingdom of Portugal of the order of preaching Friars approued by the reuerend father Fryar Lewes de Granada and by other persons worthy of credit as shall be seene at the end of the Discourse In Paris by Iohn Bessaut 1586. The Epistle dedicatory sayth thus To the most Christian Queene Luisa de Lorena Queene of France mirrour of all vertue godlinesse and sweetnesse Health Madam hauing seene your Maiestie most deuoted to the most holy sacrament of the altar to the Angelicall Doctor S. Thomas of Aquine in whose Chappel you haue instituted euery moneth a solemne procession with carrying the most holy sacrament and a Masse sung by all the religious of our Colledge hauing considered that because of your great deuotion of the greatnes of your rare vertues perfections euery man of any worth borne enforceth himselfe to offer you most pleasing things I albeit the least of thē am also willing to rāge my selfe into the number of these Therefore hauing found certaine writings printed in diuerse cities I haue collected put them all together In which I haue found the greatest miracles and effects that euer Almighty God in our times wrought in the person of a most noble most vertuous most religious virgin mother Mary de la Visitacion Prioresse de la Anunciada of Lisbon in the kingdom of Portugall most deuoted to the holy Sacrament and the sayd Saint Thomas of Aquine by whose merits and intercessions she hath deserued to haue visibly for her husband Iesus Christ crucified and his fiue most holie wounds by means whereof the diuine Maiesty doth continually diuers miracles the which in this booke I humbly offer to your Maiestie to the end that you so much the more feruently may follow continue these your deuotions which you haue begun and that it would please your maiestie to accept of this most holy virgin a speciall seruant of our Lord that by her merits intercession your Maiesty may obtaine that you desire as well concerning this whole kingdom as all Christendōe besides And if I for my part Madam beseech God to grant that which your M. desireth with a most happy long life From the couent of S. Dominick at Paris the 20. of August 1586. Your most humble obediēt seruant F. Stephen de Lusignan of the order of S. Dom. This Lusignan for confirmation of that which he saith setteth downe 3 letters the 1. is frō the Prouincial F. Antonio de la Cerda sent to F. Ferdinando de Castro Proctor in Rome for the sayd prouince of Portugal that he should shew it vnto the pope The date is frō Lisbon 14. of March 1584. This letter trāslated into Italian was with license of the holy inquisitiō printed in Rome Plazencia afterwards translated into French All this saith Lusignan Come we now to the letter which was to be shewed to the Pope Pag. 8. it saith Mother Mary de la Visitacion at 11 yeares of age entred into the Monasterie de la Anunciada at 16. years made profession In which time our Lord Iesus Christ appeared to this Religious to recompence her merits tooke her to his wise saying to her the words of the Prophet Ieremie I haue loued thee with an euerlasting loue therfore with mercy haue I drawne thee And from that time forward he still appeared to her granting her very many particular graces fauours speaking conuersing familiarly with her as one friend doth with another in such sort as God talked discoursed with Moses oftentimes appeared he to her accompanied with he and shee Saints as with Mary Magdalen for much deuoted was this Religious to Magdalen and wontedly called her her faire and accōpanied with our father S Dominicke with S. Tho. of Aquin Saint Katherin of Sene and other times appeared he alone and very familiar helping
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
that they are certayne lost persons and without reformation they taught a grosse error which ought in no wise to be suffered That the holy virgin was conceiued without sin He told them also that they should highly houour an Image of the holy virgin which their Fryars had made by a certaine Arte that distilled teares by the eyes as though it had wept All this at first was beleeued that red bloud was adored As the verie bloud of Christ and was sent to great Lordes as an incomparable Treasure Great concourse there was to the weeping Image So well knew the Dominickes to draw water to their mill that they onely were holden for holie and so caried they all the Almes and deuotions of the people And the poore Franciscans were cast aside and no man made reckoning of them The Franciscans then seeing themselues so despised and perceiuing like people as well exercised in false miracles as were the Dominickes and the rest of the popish Clergie the craft and deceit of the Dominickes vsed great diligence to discouer the villany So much did they that at last it was discouered The foure principal Authors of this Tragedy in the one thousand fiue hundred ninth yeare were burned and the rest were pardoned Those deceauers that so shamelesly make a mockery of religion besides these aforesaid confessed in their torments great abhominations As the papists themselues that wrote this Historie doe witnesse wherein the Pope sending His Legate for this purpose put all to scilence For he feared to loose his ecclesiasticall persons which so great seruice with their false miracles haue done and doe vnto him For well vnderstandeth the Pope their superstitions and Idolatries whereof their religion is full to haue bene inuented or at the least confirmed with like deceipts of fayned apparitions reuelations and false miracles Into this reprobate sence God leaueth them to fall for not reading of the holie Scripture which is the onely rule of the well liuing and seruing of God As his maiestie will be serued But returne we now to our holy Nunne who with ful gale vntill now most happily sayled and set as say the Gentiles on the toppe of Fortunes wheele so much as was possible of small and great Aswell in Portugal as else where was esteemed and reuerenced O how often of her was it sayd Blessed is the wombe that bare thee and the pappes that gaue thee sucke Shee nothing wanted in this world to be wholy blessed but that then shee should die O how great a Saint shall hell possesse O how great a Saint hath the Roman Church lost Now that we haue hard the Pro Let vs heare the Contra. From this spouse of Iesus Christ so holie so charitable and so miraculous would the true Iesus Christ not her husband which was the diuell that the Maske of hypocrisie wherewith she was couered should be taken away her abhominations wickednes superstitions Idolatries discouered And so at the end of the admirable yeare 1588. was she condemned as a certaine booke which at the beginning of the yeare following being the 1589. was printed at Seuil doth witnes from whence word for word haue I drawne that I will say against other The title thereof is this A Relation of the holinesse and woundes of Mother Mary de la Visitation which was Prioresse de la Annuntiada of Lisbon and that which was declared in the Sentence which was giuen All the booke will I not set downe but the principall points thereof will I take for my purpose Thus then it beginneth Hauing committed the verification of the woundes and holinesse of Marie Prioresse de la Annunciada of the order of Saint Dominick to the most reuerend and illustrious Archbishoppes of Lisbon and Braga the Bishop de la Guardia the Prouincial of Saint Dominiks order the Inquisitors of this Citie of Lisbon and Doctor Paulo Alfonso of his maiesties Councell The sayd Lordes went to the Monastery vppon the said verification and examination by the testimony of many Nunnes of the sayd Monastery which consentingly declared that the holinesse of the Prioresse was fayned and the woundes painted The information ended the sayd Prioresse was brought before them whom they commaunded to sweare vppon the Masse booke and Christ crucified that shee should say the truth of that should be demaunded of her And if shee so sayd that God should helpe her And if not that the diuell should carry her away Frst how sayd she that she had oft times seene the mother of God And how had she the woundes By the oath she had made she answered That at nine or tenne yeares of age shee entred into the Monastery And after she had made profession being seuenteene yeares olde one day as she was praying to her was it reuealed that God would cherish her And that anonother like day when shee was at prayer came the Angels and put a Crowne of thornes vppon her head which wounded her And many dayes after being in prayer Christ crucrufied apeared vnto her and of the beams that issued from his woundes were those which she had imprinted And Christ whom she called husband oftentimes appeared to her and talked with her and holpe her to say ouer the praiers and that she confessed to this confessor that she said Gloria Patri tibi Spiritui sancto The Confessor told her she should no more say so but Gloria Patri Filio Spiritui sancto as saith the holy mother the Church And in a conference which shee had with her husband she told him that which her Confessor had sayd vnto her And the husband answered she should doe what her Confessor had commanded her The foresayd Fathers seeing she sought each way to make her selfe holy and yet all was fayned as the other Nunnes declared vnto them they perswaded her to say the truth of that which had passed seeing all was fictions and so to them it appeared by information which they had taken and that shee should craue mercie and so would they haue compassion vpon her But she persisting that no other truth there was but that which shee had sayd as her husband well knew they left her Another day in the Visitation which they had with her they tooke hard sope and hot water and well washed her hands and wounds And when they began to do it she fained to haue great paine And after a while that they had washed them the sayd wounds were taken from her And when she saw they were taken away she fell to the earth and began to weepe sigh and craue mercie and cast her selfe at the feete of the sayd Lords who willing her to confesse the truth shee was wearied and dead said she and that they should leaue her till another day and she would confesse the truth and so they left her in guard of the Nunnes charging them on paine of excommunication they should for no cause leaue her alone Another day the foresaid Lordes returned to
better proofes For dreames and false miracles are now nothing worth The time through the mercie of God is not now as wontedly it was when the Clergie easilie deceiued the people and made them to beleeue all whatsoeuer they listed Blessed bee the Lord for the light which in our times he hath giueÌ„ vs. His Maiestie giue vs grace to draw neere vnto it For the seruant that knoweth his maisters will doth it not shall be more punished then he that knoweth it not Besides this there is nothing in these his ten instructions which hath not already in the two precedent Treatises of the Pope and of the Masse bene sufficiently confuted To them I referre my selfe Our redeemer Iesus Christ when hee beganne to preach his Gospell confirmed the same with true miracles and departing from this world as Saint Marke in the last chapter of his Gospell declareth for the same effect to confirme the Euangelicall doctrine he left to his Church the gift of working miracles This gift in the Church I would say in some of the faithfull for all had it not as witnesseth Saint Paul 1. Cor. 12. where reckoning vp the giftes of the holy Spirit and how he distrributeth them amongst other hee saith And to another are giuen the gifts of holinesse by the same Spirit To another working of miracles c. for some time continued vntill the doctrine was confirmed and then afterwards ceassed Albeit God vsing his omnipotency leaueth not sometimes to do miracles But this is extraordinary and not common as then it was The Antichristians willing to be sold for Christians pretend and doe confirme their new and false doctrine with new and false miracles of which their bookes bee full For this is the chiefe proofe wherewith they confirme their doctrine Concerning that of the fiue wounds there is no word in all the new Testament nor in any of the ancient Doctours which for the space of one thousand and two hundred yeares liued in the Church of God that any of the Apostles no not Saint Iohn the dearely beloued Disciple nor yet the holy mother of our redeemer her selfe hath had them nor euer was it said anâ—e hee or shee Saint in all this time to haue had them for so much as I remember to haue read the first that they say had them was Saint Francis and this a few yeares before his death who died in the 1226. yeare The booke of Conformities fol â— demaundeth In which of the saints haue the miraculous wounds of Christ bene imprinted The same answereth In none but in the blessed our Father Saint Frauncis As witnesseth the Romane Church and commandeth the faithfull to beleeue it Afterwardes say same that in the 1340. yeare Saint Gertrude had them And holy Ludiuina say they but know not in what yeare also had them Also they say that S. Katherine of Sena who died in the 1380. yeare And in our dayes in the 1588. yeare was a publike voice and fame that the holy Nunne of Lisbon had them For so great a truth hold they that of Saint Francis that if anie beleeue it not or doubt it for an heretike is he â—olden and as an heretike ought he to be punished So that it is now one of their new articles of faith And so Pope Gregorie did commaund it to be beleeued The same commanded Pope Alexander the fourth and saith that with his owne eyes he saw theÌ„ as in his Bull he doth witnesse Another such like Bull gaue out Pope Nicholas 3 and Pope Bendict 12. who graunted besides this to the Franciscan Friars that they should celebrate the feast of the wounds of Saint Francis All this saith the booke intituled Of the Conformities of Saint Francis with Iesus Christ A booke full of blasphemies seeing it maketh him equall with Iesus Christ proueth S. Francis with many reasonles reasons to haue bin much more excellent then S. Iohn Baptist Amongst which he setteth these downe that he conuerted many more than Iohn that he preached repentance 18 yeares instituted the order of Penance S. Iohn but 2 yeares and some what more preached Iohn receiued of the Lord the word of repentaÌ„â—e Francis receiued it of the Lord of the Pope And which is more terrible blasphemie to adde ought to the infinit power of the Lord S. Iohn was a friend of the Bridegrome The like to the Lord Iesus Christ was the blessed S. Francis In holinesse to the world was Iohn most singular In conformitie of his wouâ—ds with Christ was Francis then all men more excellent S. Iohn is aduanced into the order of the Seraphins In the same Seraphical order seat of Lucifer is placed the blessed S. Francis c. If this be not to make a mockery of Christian Religion of the maiestie of the Son of God and of the holinesse of Saint Iohn Baptist what shall bee Friar Iohn de Pineda a Friar Franciscan part 3. lib. 22. cap. 23. ¶ 3. speaking of his holy Saint Francis saith thus A few yeares before his death fasting and praying vppon the Eue of Saint Michael the Archangell he receiued in his virginall bodie the wounds of Iesus Christ by the impression of the same Iesus Christ as say Vbertino and the Maister Pisano S Francis himselfe to haue reuealed the same hauing suffered most terrible paines when they were imprinted c. He confirmeth his saying with the sayings of Vbertino and the Maister Pisano who is the Author of that blasphemous booke of Conformities They say the same Of no great credit be these two Authors as easily as they speake it with the same facility will we condemne it It is sayd of Saint Francis that he couered the wounds of S. Katherine of Sene saith Antonius that she besought God they should not be shewed vpon her body Of S. Lyduuina saith Iohn Brugmano that to auoyd the applause of the world shee besought the same at God his hands Of S. Gertrude saith Surius that for manie dayes ran bloud from them 7. times euery day But of our holy Nunne of Lisbon say the Prouinciall and Friar Lewes de Granada and it was the publike voyce and fame that she had them and shewed them that they yeelded alwayes fresh bloud wherewith shee painted the small clothes which they gaue her The Prouinciall saith that the wound of the side on certaine dayes namely the fridayes opened that certaine drops of bloud issued from the same c. Surely this was much more shamelesse than all the others Saint Francis and the rest sayd to haue the wounds liued in the times of great ignorance aswell of good letters as of true and pure Christian religion when the Roman Antichrist was absolute Lord of all swayed both swords spirituall and temporall Then was there none that durst whisper against him nor that was so bold to say vnto him thou dost wickedly but it should cost him his life or litle lesse An easie thing was it then with such
of our Saluation and call vpon the name of the Lord. No other willeth God for all his benefites but that we be thankfull and call vpon his name Thus shall the number of those whom God hath elected to life eternall encrease and so the kingdome of sinne death the diuell which is the kingdome of lies of false new doctrine confirmed with dreames false miracles and illusions of the diuell shal be destroied and that of grace life and of Christ which is the kingdome of truth the true and old doctrin confirmed with the word of God shal abide for euer To whom which is one God Father Sonne and holy Spirit who liueth and raigneth be perpetuall honâ—â— and glory Amen An Addition I In the moneth of Aprill 1588. Philip the second of that name king of Spaine pretending to send his inuincible fleet for the Conquest of England made choise by the aduise of the Prioresse of the monastery of the Anunciada whose name was Mary of the Visitacion as most worthie for her holinesse to blesse his Standard royall the which she did with vsing diuers other câ—remonies in the deliuery thereof to the Duke of Medina Sedonia who was appointed chiefe Generall she did pronounce openlie good successe and victory to the Duke in saying he should return a victorious Prince This standard was carried in procession by Don Francisco de Cordoua who was a Spaniard the tallest Gentl. that could be found he being on horse backe to the end it might be the better seen at the solemnzing wherof there was such a number of people assembled that diuers of them perished with the throng There was present the Archduke Albertus which then was Cardinall and Gouernor of the kingdom of Portugal the Popes Nuncio the Archbishop who was head inquisitor with diuers other Nobles Prelates Gentlemen This solemnization dured so long that Albertus fainted with fasting and this holy Nunne to comfort him caused a messe of the broth which was for her owne diet to be brought presenting it to him which he accepted most willingly coÌ„ming from the handes of so holy a Nun as then she was holden to be but about the beginning of DeceÌ„ber next after all her holines false miracles and great dissimulations was then found out and she condemned punished for the same according as is râ—bersed in this booke About the end of this yeare 1588 that this holy Nun was discouered in Lisbon there was also discouered in Seuil one father â—yon who was counted to be a most deuour and religious man but by his owne fellowes of his profession he was discouered to be a great hypocrite and a most vicious 〈◊〉 giuen to carnall lustes and for this and diuers other causes he was committed to the prison which is in the Cardinals house of 〈◊〉 A Table wherein by certaine Antitheses is declared the difference and contrarietie which is betweene the ancient doctrine of God contained in the holy scripture and taught in the reformed Churches and the new doctrine of men â—aught and maintained in the Roman or Popish Church Ierem. 6. 16. Thus saith the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein ye shall find rest for your soules THe ancient doctrine of God doth teach that the holy Scripture being the word of God diuinely inspired hath most sufficient authority of it selfe containeth all necessary doctrin to pietie and our saluation as S. Paul clearly teacheth 2. Tim. 3. 15. 16. 17. The new doctrin of meâ— teacheth that the holy Scripture although it be the word of God should haue no authority were it not for the approbation of the Church and that it is an vnperfect and maimed doctrine which containeth not doctrine sufficient to pietie nor our saluation but that this defect must be supplied by vnwritteÌ„ traditions Belar de verb. Deâ— noÌ„ scrip l. 4. The ancient doctrin of God doth teach that ignorance of the holy scriptures is the cause and mother of errors as Iesus Christ our Lord doth witnesse Mat 22. 19. saying to the Sadduces Ye erre because yee know not the Scriptures nor the power of God and therefore the duty of euerie faithfull Christian is to reade meditate and search the holy scripture as God commandeth his people Deut. 6. 7. chap. 12. 32. chap. 17. 19. Iosua 18. Esa 8. 20. And Christ our Lord in the new Testament Ioh. 5. 39. And as did the faithfull in the time of the Apostles Act 17. 11. 2 Tim. 3. 15. The new doctrin of men doth teach that ignorance is the mother of deuotion and that to keepe religion safe it is needful to forbid the lay or secular men the reading of the holy scriptures seeing it is the cause of many heresies Bellarm. de verbo Dei lib. 2 cap. 15 16. cens col f. 19. The ancient doctrin of God doth teach that many deceiuers and false Prophets are gone out into the world and that the faithfull therfore are to proue the spirits whether they be of God 1. Io. 4. 1. And that the holy scripture is the touch whereby this proofe and examination ought to be made Ioh. 5. 39. Act 17. 11. So that all doctrine contrary and repugnant to holy Scripture be it of Councels Fathers Doctors old or new and that as saith the Apostle of himselfe or of an Angel from heauen ought not to be receiued nor taught in the Christian Church Gal. 1. 8. 1. Tim. 1. 3. chap. 6. 3. 1. Pet. 4. 11. 2. Ioh. 10. The new doctrin of men doth teach that whosoeuer coÌ„tradict the Pope his decrees human traditions be false teachers that the Pope hath authority to iudge of all controuersies and of the true sense of holy Scriptures and that from his iudgment it is not lawfull to appeale Bellar. de verbo Dâ—â— interp lib. 3. cap. 3. c. The ancient doctrine of God doth teach that we ought to serue God alone which is the Creator and gouernour of all the world following the doctrin of Christ which saith Matt. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serue The new doctrine of men doth teach that we ought not to serue God alone but also the Saints that they hold them for patrons of kingdoms people cities societies and infirmities Bellarm. de Sanct. beat lib. 1. cap 12. Cens Col. fol. 230. The ancient doctrine of God doth teach that the lawful worship of God is to be founded vpon the holy Scripture that God will be serued according to his will and word in spirit and truth Ioh. 4. 24. and not after the opinion nor by the traditions nor customes of men as God by his prophet Eze. 20. 18. doth very expresly teach vs saying Walk not in the ordinances of your fathers nor obserue their lawes nor defile your selues with their idols I am the Lord your God Walke in mine ordinances and
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.