to prooue that the pope cannot erre But euery bodie may see by his doubtfull setting it downe that he cannot well tell what to affirme of it For he will not consent with such Romish catholicks as teach that the pope may erre and also teach heresie if hee define any thing out of a councill And hee dare not agree with Pighius but reiecteth his opinion who although that the pope cannot be an hereticke or teach heresie openly though he alone define of any thing But master Bellarmine will walke in a middle path which is this that whether the Pope may bee an hereticke or not he cannot set down any heresie to be beleeued of the whole church wherein this conditionall manner of speaking if or whether he be an hereticke or not doeth shewe his doubtfulnesse in this question But because he is perchance in the next chapters especially in the fift chapter of a more resolute opinion I vrge not this point any further But this is his flat resolution that when the pope teacheth the whole church hee cannot erre by any meanes in the thing belonging to faith No neither yet in precepts of manners which are prescribed to the whole church and which are of things necessarie to saluation or for such things as are of themselues good or euill Further also hee affirmeth that it is proueable and may godlily be beleeued for I set downe his words that hee can not onely not erre as hee is pope but also as hee is a particular man hee cannot hee an hereticke in beleeuing any thing obstinatly against the faith Whereby it appeareth plainly that master Bellarmine holdeth that the pope can neither erre at all in faith or precept of maners as he teacheth the whole church neither can he be an obstinat hereticke as he is but a priuat man not considering him as pope Against which doctrine I briefely oppose 2. or 3. arguments The first is that which immediatly before I touched Hee may sinne they deny it not therefore he may also fall into heresie Which thus I proue The selfesame spirit which is the spirit of truth is also the spirit of sanctification as powerfull to worke the one effect as the other And he that praied not for Peter alone but for al the apostles that their faith should not faile although the words Sathan desired to sift you are directed to Peter as to one perchance bolder then the rest and proud of the promises that were made to keepe him vnder as Theoph. writeth euen he I say prayeth also for all vnto his father That he would sanctifie them with his truth The same father also from whom must come the spirit of truth will as Dauid assureth vs guide the humble in his way which thing the same prophet often praieth for because of our selues we are not sufficient so much as to thinke a good thought but our sufficiency is of God And why doth Gods spirit lighten our harts and instruct our consciences if not to the end that we should be fruitful in holines and righteousnes Yea the holy ghost doth not worke in vs any knowledge according to that promise the church of Rome so much claimeth but that therewith also it reformeth vs it doth not giue faith but that withall it doth purifie vs. Yea it frameth vnto obedience all such as it traineth to vnderstanding And therefore it is said that faith doth purifie our harts By this knowledge Wee all behâ—lde as in a mirrour the glory of the Lord with open face and are changed into the same image from glory to glory as it were by the spirite of the Lord. And so new mindes make new men and lightened hearts will bring foorth godly life For it is a hard matter that he that beleeueth well 〈…〉 euill as Saint Augustine doth testifie Yea and a little before in the same sermon Same Augustine teacheth that faith in latine being called fides consisteth of two sillables the first signifieth doing the other saying so that if a maÌ„ say he beleeueth do saith this holy father as thou saist and that is faith Whereby hee sheweth that there is no true faith but it is exercised in doing the workes of the spirit Iâ— then the same spirit giue knowledge or faith and godlinesse of life and true faith 〈…〉 from good 〈…〉 if it be it is but a dead faith and godly conuersation is as necessary for euery Christian as true religion I maruell that maister Bellarmine or any other shame not to tell vs that the bishops of Rome cannot erre from the right path of knowledge as if they were wholy lead by Gods spirite whereas manie of them haue wholy wandred out of the waies of godly life as men nothing guided but quite forsaken of that holy Ghost And therefore this I suppose may serue for my first argument Such as are not lead by Gods spirite to liue godly are not taught by the same but many of the Bishops of Rome are not lead by Gods spirite to liue godly therefore many of them are not taught by the same and by consequent they may erre For they haue no colour of not erring but that only that they claime the direction of that spirite that was neuer promised to such prophane prelates nor cannot lodge in such sinkes of sinne My second argument is this Pope Adrian the sixt did teach that the pope may be an heretike and teach heresie And this doctrine was defendet by him and others as maister Bellarmine himselfe confesseth so that he would haue it to bee beleeued of all And no man can denie but that it is a question of faith especiallie in the Church of Rome whether the pope maie erre or not Thus then I reason Adrian the sixt Pope of that name did either say that which was false or that which was true If he said false then he beeing a pope was deceiued in iudgement in a matter of faith and such a matter as he woulde shoulde bee receiued vniuersally as a catholicke doctrine and so the pope hath erred If hee saie true then is it also euicted by his testimonie that the pope may erre For he affirmeth it so So that whether hee lie or speake the trueth it is sufficient to prooue that which I indeuour to proue For if hee lie himselfe erreth if he say true other may erre The thirde argument shall bee of the examples of such as did erre I say of such bishops of Rome as haue beene by their owne stories noted for heretickes I will not speake any thing of pope Marcellinus who sacrificed to Idols as also stories doe testifie bicause it is said that he repented him therof But yet we may learne out of him that if a pope may fall to such frailety as to commit so grosse Idolatry which is a greater sinne then to fall into many of the heresies that are condemned by that name of the fathers he may also erre
powder But howsoeuer it pleaseth master Bellarmine to bragge of the might and maiesty of the church of Rome we see that the hath lost many kingdomes that sometime serued her And where her power is greatest we see that many fall â—ayly from her and that such as doe so haue no cause to repent it but that God aideth them with his wonderfull and mercifull hand and prosecuteth them with many blessings But to returne vnto master Bellarmines argument againe Vpon this rocke I will build my church The foundation of a house hath two respects First it holdeth vp the whole building which being coupled together in it groweth to be an house as before I haue shewed out of saint Paules epistle to the Ephesians and thus Christ onely is the foundation of his church as hee is also the head whereof all the bodie furnished and knit together with ioints and bands increaseth with the increasing of God This foundation or head none can be but Christ Secondly the fonndation is as it were a direction and rule for the building of the rest of the house For it must be made according to the length and breadth of the foundation In which respect the Apostles are called foundations in the reuelation foundations I say in this church of God And so doth the apostle say that the church is built vpon the fonndation of the Apostles and prophets Iesus Christ himselfe beeing the chiefe corner stone And whether they be called foundations in respect of their doctrine as Saint Ambrose thinketh or because they were first layed in the building as Theophilact seemeth to affirme yet are they not such foundations as can hold vp this building but such onely as by their doctrine and fayth must be a patterne and platforme for all other builders to builde by that they goe not out of that rule and square which is most fit for Gods house And thus we confesse that Saint Peter is a foundation as also all the Apostles are And that which Chrysostome writeth vpon this place is in my iudgement a strong argument against this secondarie foundation which they say Peter is because he will haue the building so coupled witâ— tâ—e foundation as that there shalbe nothing between them But most plainely in his commentaries vpon the epistle to the Corinthians he will haue nothing betweene vs and Christ no distance betweene the head and the bodie As he proueth by examples of the head and the bodie the branch and the tree the building and the foundation For if the head be from the body but the thicknesse of a sword it dieth If the branch be cut from the tree neuer so litle it withereth If the house be not ioyned vpon the foundation it falleth Howe then can we haue any secondary foundation in the church of God without the ruine of the whole church The Apostles therefore may well bee foundations as I haue before saide either because that they are as it were the first stones that are layed vpon Christ in this building or because of their doctrine whereupon our faith is grounded but otherwise we can not admitte them all or any one of them whether Peter or any other to be a foundation in this building So that al the paines that master Bellarmine taketh to proue that this rocke must needs signifie Peter himselfe is more than needeth for we wil confesse that he and the rest of the Apostles are foundations in the church But if after some more peculiar sort he wil haue him a foundation neither hath he prooued it by that which he vrgeth out these words vpon this rocke neither yet by that vniuersall consent of the church that he braggeth of For the fathers do in sundry sorts expound these words som by this rocke vnderstand Peter as he was an apostle and teacher of the word of God And so may the fathers be vnderstoode that are in this chapter alleaged by master Bellarmine For he can not reason thus He is called a foundation therefore he is a foundation after some other manner than the other Apostles Some by this rocke vnderstand Christ whom Peter confessed So doth saint Augustine vpon this rocke which thou hast confessed saith he I will build my church now the rocke that hee confessed was Christ There are also sundry that by this rocke vnderstand the confession that Peter made as Hillarie Ambrose Chrysostome and Cyril But none of these interpretations can please our Romish rabbies but that only that makes Peter the foundation in Christs place which can not out of any of these expositions be gathered S. Augustine master Bellarmine saith was deceiued because he knew not the Hebrew tongue but yet saint Augustines words teach vs that in his time this place was not by consent of the godly so expounded as now the Papists expound it but only that there were sundry expositions of sundry men and that saint Augustine liked this of his best How happeneth it then that maister Bellarmine with a great cracke saieth hee hath the consent of the whole church Where is their catholike doctrine euen in this point that which now the church of Rome teacheth was not in saint Augustines dayes catholike But to to proue this doctrine to be catholike he saith The whole Councell of Chalcedon wherein were 630. fathers call Peter the Rocke and Bancke of the church so also saith Melchior Canus But both of them by shamelesse lies do seeke to abuse the simplicity of the ignorant Paschasinus or Paschasius he only said so who was Legat there for Leo bishop of Rome and sought by all meanes possible to aduance that seat aboue all others as may appeare in that place especially in the sixteenth action of that council and yet these men doe not shame to say that the whole council said so As for that other sence of those words receiued by Hillary Ambrose Chrysostome and Ciril which take Peters confession to be that rocke master Bellarmine would shift that off with this answere that they only speak of that faith that Peter as a pastor of the church had not of the faith without respect of Peters person And yet Hillary saith not vpon the rocke of this pastours confession but Vpon this rocke of confession And also not this mans faith but This faith is the foundation of the Church by reason of this faith the gates of hell can do nothing against it this faith hath the keies of the kingdome of heauen Saint Ambrose in the words alleadged by master Bellarmine speaketh also of faith absolutely without hauing respect to Peter as also he doth in sundry other places of that booke Yea he telleth vs there that whosoeuer ouercommeth the flesh is a foundation in the church and speaking of this rocke he would that euerie one should haue within himselfe this rocke which cannot be vnderstood of this confession as it hath respect to Peter The like also may bee said for
famous bishop and better knowne to his people then any of the other patriarches and therefore fittest for an example Secondly there had beene a very great schisme or strife about the popedome one Vrsicinus standing for it against Damasus so that many of both sides were slaine in the very church in striuing for it But Damasus in the end obtaining the popedome Saint Ambrose to testifie his owne perswation and to assure others that Damasus and not Vrsicmus was bishop of Rome although he stood for it doth take occasion heere to name him Thirdly Damasus beeing pope was accused of whoredome whereof hauing cleared himselfe it is not vnlikely but that S. Ambrose did the rather take this occasion to pull al suspition out of other mens minds by giuing this testimony of him Another cause also may be added that as it seemeth he was as learned as any bishop of Rome before him For which S. Ambrose himself a being a learned man might then rather delight in naming him The rest of the places out of S. Ambrose haue no waight at all Satyrus did aske the bishop whether he agreed with the Catholicke bishops that is with the Church of Rome He meaneth by catholicke bishops such as held the catholicke faith that then was maintained at Rome If it be a good argument to say Rome is a catholicke church therefore it must gouerne all the churches in the world then will this also be a good argument Hippo was a catholicke church so was Millaine so are also the churches that we haue allowed in England by authority therefore they were and ours are heads ouer all others And that master Bellarmine will not allow But he asketh why the bishops are not catholickes that agree not with the church of Rome if it be not because Rome is the head of the catholike church I maruell much that maister Bellarmine whose wordes go for oracles with many will shew himselfe so ignorant of that he alleadgeth For if hee had read but the wordes that immediatly doe follow the reason is there rendered why he asked that question namely because the church there was in a schisme For one Lucifer had seperated himself from their communion Lo here M. Bellarm. he dreameth not of any headship of that church but asketh this question whether he helde the faith that then was preached at Rome And Athanasius in his creede speaketh in this sence of a catholike faith Yea the name of catholike was also as it were a note of their profession That whereas the Donatists gloried that they onely had the true church the catholikes on the contrary would be known by their name that in any place of the world they might be of the true church Yea there were Emperours that made a lawe that whosoeuer beleeued the one godhead in trinity and equal maiesty of the father the sonne and the holy ghost should be called Christians and Catholikes as their law doth testifie Yea Sozomen reporteth of a lawe made by the Emperour that all should beleeue the lawe deliuered by Peter the head of the apostles but howe he may be called head of the apostles I haue shewed before and that nowe Damasus bishop of Rome and Peter of Alexandria doe holde and that they onely that worship the trinitie with like honoure should be called the catholike church And doeth maister Bellarmine to make his bad proofe seeme better aske howe they may be called catholikes that agree with the church of Rome vnlesse it be in this respect that they take it to be the head of the catholike church heere are catholikes we see and yet not bound to beleeue that head After he alleadgeth two other places of like force The effect of them is that he woulde followe the paterne of the church of Rome So woulde I also if I had liued in those daies when they sincerely held the faith committed to them by Gods worde And he doubtlesse if he sawe the superstition and Idolatry and treasons that vnder coulour of religion are hatched there in our daies he would thinke euen the cotten ruines of Rome to bee ouer good to bee a cage for so badde birdes But to follow their example is not to yeelde vnto them power ouer vs. To go forward out of saint Ierome hee reasoneth thus Saint Ierome for pope Damasus answered the Synodicall consultations of the East and West therefore they that sought for answere from the seate of Rome in their matters acknowledged the superioritie thereof If I should tell Maister Bellarmine againe that Maister Caluine in his time and Maister Beza in his time haue answered more matters and questions that came from sundry of the reformed Churches and some particular men then many of the popes of that time yet I am sure he wil neuer confesse them to be vniuersall Bishoppes for that No more neede wee graunt to him that the Pope is a vniuersall Bishop because many questions were mooued to him Againe Saint Hierome confesseth himselfe to be Damasus his sheepe and that hee is of communion with him Alas what childish proofes are these May not Hierome confesse himselfe to depend vpon Damasus but that hee must thereby tie all others likewise to be subiect vnto him It is a shame for men so to deceiue the world aud to hasten euen their owne damnation by abusing the simple in such sort They crie it out in euery corner that there is no saluation to be hoped for vnlesse they doe acknowledge the Bishoppe of Rome to bee head of their Church and yet are they not able to yeelde so much as one good reason out of the Scriptures or ancient writers of the purer age for proofe of their doctrine It must bee beleeued as an article of faith and yet they coulde shewe no ground no warrant for it Out of saint Augustine is alleadged that in the Church of Rome the principalitie of Peters chaire hath alwayes flourished Augustine and Optatus as they were in one time so were they of one minde And as before out of Optatus I shewed and that by Christes testimony that the Apostles chaire is his doctrine so here doeth it signifie And saint Augustine his meaning is that Rome hath especially kept the Apostles doctrine or faith the which in Saint Augustines dayes might truely bee verified Againe out of Saint Augustine epist 92. he desireth pope Innocent to helpe them against the Pelagians which maruellously troubled Palestine and Affrike Now out of this will he conclude the popes Supremacie But saint Augustine himselfe denyeth that hee had any such meaning in that he was one of that sixt councill of Carthage that so stiffely denied supremacie vnto the pope seeking it so earnestly and by very false practises And the Bishop of Rome was then of great abilitie to doe good as also any other may be and yet not haue iurisdiction ouer them that seeke for that good at his hands I would haue them
of their popes But if popes may be charged with heresie how can we thinke but that in their talke in their sermons if they did preach and vpon all such occasions as were offered vnto them they would by foure means or other commend that which they liked of and condemne the contrary And their very words when they speake of matters of faith are indeede instructions to all and their examples also are publike instructions to y â— whole church Neither must we imagine that those holy fathers forsooth had one religion in secret and an other that they would publish Therefore if we proue that they did erre I trust also it will followe that this errour was a stumbling blocke to the church and that they may erre when they giue lessons to all the church Lastly let vs consider the foundation whereupon they raise this building Because Christ said vnto Peter Simon Simon behold Sathan hath desired to sift you as wheat But I haue praied for thee that thy faith should not faile To whom was this said To Peter although not to him alone as before out of Theophilact I haue shewed But Peter immediatly after erred so as that he thrise denied his maister as Saint Luke in the same chapter sheweth yea and that as Saint Matthew reporteth with cursing and swearing Whereby it most plainly appeareth that Christ did not pray that Peter or the rest of the apostles should be free from all infirmities and should as it were put of the nature of man but that finally he or they should not fall from the faith But I cannot but maruell here at maister Bellarmine that he cannot see that Peters faith at this time failed For euen handling these words and this fact of Peters we know not saith he that Peters faith euer failed He feared at the question which the damosell asked of him he denied his master and that with cursing and swearing Did he this for feare No doubt he did it for feare What was the cause of so great feare Was it not weaknesse and want of faith Had he litle faith when hee feared drowning in so much as Christ reprouing him said O thou of litle faith why diddest thou doubt And can master Bellarmine find no want of faith in his so excessiue feare that he forswore his master Peter therefore notwithstanding Christs prayer both could and did erre And shall we thinke the pope to be more holy of a more sanctified nature of a sounder iudgement then Peter was They will not so say themselues therefore they also may erre But for master Bellarmines subtill distinction betweene perseuerance and not failing making not failing and not falling all one but perseuerance to be such as that a man may fall and yet by rising againe is said still to perseuere I confesse it is more subtil then sound For perseuering and continuing is all one and continuance hath no ceasing or intermission And further I must put the godly reader in remeÌ„brance that if this were granted to Peter that the pope doth claime that he could not erre yet must he proue himselfe to be Peters successor and that the priuilege is also successiue to that seat before he caÌ„ by these wordes prooue his infallible iudgement And what they can do for these points I haue shewed before their great weaknes if it be but weaknes in so great light and sunshine of truth not to see y â— right way I omit of purpose many popes to whom â—rrour is imputed by some ancient histories I come to Honorius of whome it is written by many histories that he was a Monothelite whose heresie was that Christ God and man had but one will And to omitte all the ancient Records that may be aleadged to prooue him so to be I rest specially vpon Melchior Canus his confession in his theologicall places and one proofe vrged by him amongst many others For hee doth not onely acknowledge Honorius to bee an hereticke but also telleth vs how Adrian the second in the first action of the eighth generall councill confesseth that Honorius was by the Greeke church condemned as a hereticke and that Agathe bishop of Rome consented vnto the same his condemnation In which argument although master Bellarmine dessent vtterly from Melchior Canus yet hee is not any thing able to take away the waight of that reason but that Honorius although a pope must be pronounced and holden for an hereticke euen by the detree of a generall councill What should I speake of the errour that was most apparent in those seditious popes Steuen the sixth and Sergius the third against Formosus another pope now long dead And against the dooings and decrees of pope Theodore and Iohn the tenth Steuen reuoked whatsoeuer Formosus had done vp a councill called belike for that purpose Iohn the tenth afterwards maketh good the dooings of Formosus disamulling that that Steuen did yea their â—â—ntention was so great that they commaunded such as had taken orders of one that they should as if these first orders were nothing worth take orders of another These thinges are reported by all histories and therefore are also confessed of themselues that are our aduersaries If pope Formosus did not erre then Steuen that dâ—â—lt so hardly with him and so disannulled his dooings and decrees did erre If Steuen did right then Iohn who afterwardes vndid all that he had done did wrong Yea they disannulled the very orders that the popes that were their aduersaries had giuen Which thing maister Bellarmine in his fourth Booke and twelfth chapter confesseth to be a matter of faith Therefore heere the pope erred in faith No saith he this is onely a matter of fact it is not decreed by any of them Let vs marke out question that is whether the Pope may erre or not Maister Bellarmine saieth these Popes did wrong but they decreed nothing of disanulling those orders which men booke of their predecessours and therefore erred not in iudgement Sigebert saieth that Steuen decreed that Formosus his ordinations were or should be voyne Platina saieth that Iohn the tenth iudged amisse because hee iudged that they must take orders againe that did take orders of Formosus So Iacob Bergomensis and Stella agree with Platina These therefore condemne Steuen the sixt to erre 〈◊〉 iudgement and so doe manifestly 〈◊〉 that the pope did erre and confute maister Bellarmine his answere to this obiection Iohn the two and 〈◊〉 pope of that name did not beleeue onely but euen teach that the soules should not see God before the latter day as master Bellarmine himself confesseth But it was saith he no heresie in him so to teach because there was not then anie decree or destinction of the church for that point If it true master Bellarmâ—◠〈…〉 heresie 〈…〉 not defined it A thing defined in the scriptures set downe in Gods word and plainly taught in Gods booke may I perceiue
hath established in making that sin which he calleth honourable and forbidding that which he hath commanded as appeareth in their forbidding certaine persons to marry And on the contrary wheras Christ reproued Peter for drawing his sword euen in defence of his master yet Peters successor and Christs vicar as he tearmeth himselfe commendeth it as a most acceptable sacrifice to God and meritorius of the remission of sinnes if in the defence of the pope or reuenge of his enemies and they are all his enemies that will not be his slaues they fight againgst christian princes yea and rebell against their naturall and soueraigne magistrates Of the which because I shall God willing haue better occasion to speake after I only would haue you nowe to remember that furious fellow Iulius the second of whom it is written that he gaue forgiuenes of sinnes to any that would kill a Frenchman And it seemeth that some cause of his deadly hatred against the French was this Iulius this iolly pope was sworne when he was chosen pope as many stories testifie that he should call a generall council within two yeares But he not regarding either oath or duety was so farre from calling of a councill that as much as he could he hindered the same And thereupon nine Cardinals leauing him came to Millan and appointed a councill to be kept at Pysa whither the Emperour and French king did send their Ambassadours Now when otherwise hee could not hinder the council hee purposed as a friend of his telleth vs to rule it by warres so that he made the councill to goe to Millaine for feare A great fight beeing vpon Easter day betweene the French and this woorthy warriour the French men gaue his a great ouerthrowe Whereupon he stirred vp against them all that he could the Venetians Heluetians Italians Spaniards So wel did he seeke for peace and insue it as Saint Peter commandeth him whose successour he calleth himselfe So much did he regarde that promise that our Sauiour Christ himselfe whose Vicar he would seeme to be did make Blessed are the peace makers for they shalbe called Gods children And so lightly did he set by that commaundement that Christ hath giuen against our affectionat and vnlawfull reuenges Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also So that this pope doth promise the reward of remission of sinnes for dooing that which Gods law doth flattely forbid and the law of nature doth vtterly condemne Is not this to take vppon him against God himselfe Is not this to commaund when he forbiddeth and to forbid when he commaundeth Againe God hath giuen vs a plaine and flat commandement that we should doe nothing but that which he biddeth Wee must not so much as turne to the left hand of our corrupt affections or superstitious seruices which our selues condemne or to the right hand of our good intentions and deuotions wherein we please our naturall man very well His word only must be our rule and square Doth not then the bishop of Rome controll this and such like commandements of God when he saith in expresse wordes ye shall haue other rules of religion other articles of faith otherwayes to worship God by traditions of the apostles and of the church vnwritten verities decrees decretalles briefes and buls councils and precepts of the church Is not this to transgresse Gods commandement by our owne traditions and to make it of none authoritie Is not this to teach as doctrines mens precepts Yea is not this to say with those lawlesse lordes wee are they that ought to speake who is Lord ouer vs Thirdly in that the pope may as hee and his fauourites falsely affirme allowe of the scriptures whether they shall be authenticall or not Doth he not thereby take vpon him to be aboue God whose word is not authentical vnlesse the pope allow of it If you doubt whether the Bishop of Rome be so shamelesse or not as so to say consider first what Siluester Prierias a frier and maister of the popes pallace writeth in his articles or foundations that he setteth downe against Luther Whosoeuer saith he resteth not vpon the doctrine of the church and bishop of Rome as vpon an iufallible rule of faith from whence euen the holy scripture doeth drawe strength and authoritie is an heretike like vnto which is that also of Eckius without the authority of the church the very scriptures are not authenticall And let not their doctrine only be examined wherein they teach that the pope is virtually the church as doth that frier Prierias in the place before alleadged in his second foundation but also yea and that especially the practise of that church so to refer al things to the pope in such things that he according to that fulnesse of knowledge which is in that sacred casket of his holy brest which pope Paule the second did first boast of must iudge of all things so that as he saith so it must be and there must no reason be asked of his doing Whereby it appeareth that the Pope being the church and as we see hauing the ful authoritie to do what he will in the church of Rome they tell vs that the scripture hath no authoritie or strength but from him And I pray you then who is greater hee that maketh the word authenticall or hee that hath his word approoued Is not he that doth approoue it so God must be vnder the pope that holy God vnder a vile sinfull man Fourthly the pope will take vpon him to dispence with or rather against the word of God and to allow that which God manifestly condemneth and is expresly against gods holy law For proofe whereof I neede not alleadge the false testimony of his flattering lawyers that giue him that power to dispense against the apostle and so against gods word but we may see his practise which doth sufficiently testifie that he thinketh he may dispense with the wicked and vnnaturall vncouering of the shame of them that are neare of kinne And he hath done contrary to this flat commaundement giuen by God against marying with vncle or aunt In which case he did dispense in the marriage of his catholike sonne Philip King of Spaine who as in his vnrighteous ambition hee hath no measure so in his vnnaturall iust he hath as it seemeth no shame but to his Lord he shall stand or fall before whome it shall be tried one day whether the popes bull can stand betweene God and him for breach of Gods lawe Yea pope Martine the fifth as is alleaged in a booke called Brutum fulmen out of Anthony of Florence and others did dispense with one to marry his owne sister whereas God saieth thou shalt not vncouer the shame of thy sister But what can not the pope do He can make wrong right say they And wee knowe that hee can
scarlet they shalbe as wooll But either to thinke or say that any man can giue any pardon is too absurd I cannot therefore but maruel at the church of Rome and the bishops thereof tha they shame not as it were to thrust themselues into Gods place and to take vpon them to doe that which none can doe but God only They appoâ—â—t their Iâ—â—ylies and proclaime pardon of all their sins to suth as come to Rome in the time of that solemne feast In like manner to such as deuoutly say so many praiers before such an image or goe in pilgrimage to such a place They send abroad into all places their pardons and indulgences making of them plaine marchandies So that men or women may for a litle mony buie a pardon for their greatest sinnes as they imagine Is not this an easie way for rich men to get to heauen Is not this the very fountaine of all licentious liuing to teach that men for mony may make their peace with God and satisfie for their sinnes And yet the church of Rome that shamelesse harlot dare charge our doctrine of iustification by fayth taught first by Christ himselfe afterwards by his apostles especially Saint Paul in plaine words to be a doctrine of libertie What shall we then say of this wicked doctine or rather of this blasphemous marchandies whereby leaue to sinne is sold as commonly for mony as old boots and shoes are sold in London streets for beesoms or broome The first I suppose that opened this shop of these popish wares was Boniface the eight who gaue full pardon of all sinnes marke not of some sinnes but of all to them that visited the place where the apostles were And after the world was filled with such trash pardons were promised to them that would fight against the Turke yea pardons for them that would fight against the popes enemies But my meaning is not to stand vpon these points in particular but rather to point vnto them Yet I can not omit how that Clement the sixth pope of that name did perswade himselfe so well of his power and authoritie in this behalfe that he gaue commaundement and charge vnto the Angels that if any died comming to Rome to the Iubilie which he had appointed to be kept euery fifteth yeare whereas Boniface had appointed it to be kept but euery hundred yeare the Angels I say should carry the soules of such straight way to heauen What durst not these men presume to doe that durst like Gods take vpon them to commaund euen the Angels to be at their becke Well against these their blasphemies which haue no warrant no colour in the word I only aske of them who can forgiue sinne but God onely Let them proue it by scripture let them point vnto him out of Gods worde If man could doe it what neede so precious a price so great a ransom as not gold nor siluer but the blood of that vnspotted Lambe Christ Iesus An other great abuse there is in this there wicked doctrine They promise their indulgesnce generall to al that die in the defence of christians against the Turke Yea they often sell their pardons to any that will buie them as Bale out of Crantzius reportes that some did in Saxonie in the time of pope Martine the first What excuse can they make or what pretence can they vse to make this haue any shew of lawfulnesse God in the scripture still criieth turne vnto me and promiseth forgiuenesse to the penitent hee threatneth the vngodly that they shall haue no peace But not one testimonie not one example cannot be alleaged to proue that any man or woman receaue forgiuenesse of sins vnlesse they first be sorie for the same which commonly cannot be in sodaine death in the wars and the pardoners rather require money then amending for the same The sinful woman had pardon for her sins but shee hated them Zache likewise but he was become a new man Peters denying of Christ was forgiuen him but by weeping hee testified his sorow for the same The like may be said of many other whome I for shortnesse omit Wickedly therefore doeth the Pope giue his pardon of sinnes not seeing sorrow for sinnes or purpose of amendment in them that buy or inioy those their pardons So Alexander the fifth did wickedly abuse the words of Christ being at point of death my peace I giue to you my peace I leaue with you as though he could giue that peace But if he haue beeue so sawcie with God how shall he behaue himselfe thinke you towards men For that is another point which is neeessarie to be considered Whereby it will appeare that as by subtilty he entred so with much pride and more then barbarous cruelty he hath raigned I told you before how that when he had first by the emperors means got the bishops vnder him he neuer rested vntil he had not onely thrust the emeperour from hauing any thing to doe in this election but also brought them vnder his yoke that they could not be confirmed in the empire but by him Now what folowed of this must be declared First he did striue earnestly to keepe all that he had gotten and if any emperour hauing indeede in him any noble heart would seeke to recouer his ancient libertie in some part and to free himselfe from that Romish Egypt and slauish seruitude wherein that proud Pharo vnmindfull of Gods graces to him or his duetie to others did seeke to detaine him then would the proud pope viis modis by al meanes that possible he could deuise so persecute and afflict such as if he were set vp of God to be a pledge to all christian princes and as were the Cananits vnto the Israelites pricks in their eies and continuall thornes and whips in their sides And this may euidently appeare out of innumerable examples The church of Rauenna did not vpon Phoeas his decree submit it selfe to the church of Rome or acknowledge it to be her head The patriarch thereof thought himselfe to vne as great at Rauenna as the pope was at Rome But Theodorus although he willingly would haue kept that ancient priuiledge yet for feare submited himselfe to Donus then bishop of Rome about the yeare of the Lord six hundred seuentie and seuen But Felix beeing after patriarch of Rauenna and desirous to stand in his auncient priuiledges mouen the people to the same So that by all meanes they sought to shake off the bishop of Rome his heauie yoke Leo then bishop of Rome stirred vp Iustinian the second Emperour of that name by slaughter siege spoile and such violent meanes to subiect that patriarch to his seate And Felix who sought to recouer his liberties had his eies thrust out with a hot burning Iron as out of Sabelicus and Nauclerus it is reported But the pope is not more earnest to maintaine his
these priuileges Which being so many in number as they were the common welth did not onely find a want of such as should help to beare the burthens that were to be laied vpon the same but also they by their multitude were able to make a great party to attempt any thing that they would take in hand And by the large possessions which many of these had they could draw many folowers to be on their side And this I take to be the reason that Boniface the eight as Marcilius Patiuinus writeth was so desirousto inlarge and increase the number of his clergy that he would haue all such as had married a maide and contented themselues but with one wife should be of his clergie Now their exemptions streching to all the clergie I pray you what subiects should be left vnto the king for him to commaund and rule for his owne safetie and the gard of his common wealth It was therefore a great post and piller of poperie to bring these immunities to the clergie and a meane to maintaine it the better Both because it imboldned themselues to doe much mischiefe and also it drew many to be of their societies And so as it was a double dammage to the ciuil estate So was it a double prop to vphold the kingdome of the pope and therefore dangerous moe wayes then one Well thus far we are nowe come in this proofe of popish practises that wee see their subâ—â— shiftes to bring themselues to this high estate It is not vnknowen to vs how wickedly they haue abused their authoritiÌ„e in pride intollerable couecousnesse insaâ—iable and malice vnmeasurable And lastly their gouernment being so very deuilish and detested almost of al yet how and by what means they haue maintained the same That is to say I haue opened their subtil shifts wherby they became so great and secondly their practises and proceedings in this their greatnesse thirdly their cunning and compasses to keepe themselues great the meanes which for the most part they haue vsed to get into this nest which they haue built so high and to â—eepe themselues in the same My meaning is not so lay open their wickednesse of life so long as it is but their priuate fault let them stand or â—all to their owne Lord he against whom they offend shall call them to account But that onely that belongeth to the question of the popes supremacie which now I haue taken in hand to suruey and to the abuse either in getting or in vsing of it that onelie did I purpose to intreate of And hereunto am I forced by double necessitie First because it is one part of the popiâ—h practises But especially to stoppe the mouthes of them whose sight is so quicke towards others as that they can espie a small mote in their eie In our church they can find no ministerie no succession no sacraments all is wrong they see nothing but faults The great beame that troubleth their owne eye they cannot see But as men sightlesse and sencelesse they imagine all is well with them all is catholike Catholike church catholike faith catholike religion catholike doctrine And yet if the matter be well examined neither their church neither yet their faith haue any shew of catholike in them As I trust it is euident to see in this Suruey of the Popes Supremacie that their doctrine is not catholike their doings are not christian like Let vs examine whether that which they teach vs concerning this point haue bene taught likewise of al the godly learned or at the least of the most of them at all times in all places constantly and of set purpose not by the way as we terme it in handling some other matter often and plainely For these are the properties that Viucentius Lyrinensis an old father requireth in that doctrine that is catholike and true That Peter was otherwise a foundation in the building of the church of Christ then were other of the Apostles it is not a catholike doctrine That Christ gaue to Peter onely the keies of the kingdome of heauen it is not by these rules a catholike faith That the feeding of Christs sheep in the whole world or the gouernment of the whole church was commited to Peter onely or especially is most catholikely taught so that not one of all these points of their religion which are indeede the ground-worke whereupon they raise this their stately building of the popes supremacie can be called catholike as is before shewed But if they could prooue these things to be catholike as they will neuer be able to doe yet haue they not obtained their purpose For how is this conueyed to the bishop of Rome if it were in Peter It is not catholikely beleeued that he was bishop of Rome neither yet that he conueyed his estate or interest ouer the whole church if any such had beene in him to the bishop of Rome Or if all this could be proued yet remaineth one point that were able to ouerthrow all For it is not receiued as a catholike doctrine that the Bishop of Rome cannot erre or that for sinne and errour the priuileges which the church of Rome claimes if they had any such could not be forfeited as well in them as in other churches In all which pointes if I haue nor sufficiently prooued that the church of Rome teacheth false doctrine and repugnant to the Scriptures wherein I submit my selfe to the iudgement of the indifferent Reader yet I trust that the aduersaries them selues must needes confesse that these cannot be prooued to be catholike doctrines But on the contrary a man may easily see if hee marke the storie of times that these things which are the only pillers to vphold this popish kingdom were neuer thought vpon in the Apostles times or the ages next to them that is to say in the purer times of the primitiue church But when heresies began to trouble the church and men began to separat them selues from the vnity of faith more boldly and more openly then at the first they did And it pleased God to continue in some reasonable sort sinceritie and trueth of religion in the church of Rome then beganne that seate to be called Peters chaire not because Peter sate there but because that notable confession that Peter made and the faith that he preached was there established and soundly kept and maintained as before I haue shewed out of Optaâ—us and others that Peters chaire signifieth his doctrine And as after the sunne is once set darkenesse groweth still more and more so that the furder from sunne set vntill it be readie to rise againe the greater is the darknesse euen so the farder men were from those purer times the furder did they wander from the wayes of truth and the grosser was the ignorance that they were in So as that which at the first was not once thought vpon yet was it at the last affirmed of some very constantly and boldly But
how happened it that they would send him if hee might commaund them all Had the Apostles authoritie to send him Then was not he aboue them Had they no authority Then did they abuse him which is not to be thought of so godly men as they were And howsoeuer maister Bellarmine would salue the matter in telling vs that sending doth not import alwaies a subiection in him that is sent yet if he had beene their superior it is to be thought they would rather haue desired him to take order for them of Samaria then haue sent him But I am sure the pope now would not take in good part that his colledge of Cardinals should send him about any such businesse Neither is that argument brought to prooue a subiection in him vnto them but that hee is not their ruler or that they owe him no subiection And therefore Maister Bellarmine his answere that sending doth not alwaies signifie subiection is nothing But I am wearie in spending time about his trifling cauils who though he cannot soundly refell the argumentes that are against their doctrine yet will hee not confesse the truth and so giue glorie vnto God Hauing thus examined I trust sufficiently the chiefest thinges alleadged by Maister Bellarmine concerning these two places of Scripture which especially they rest vpon I must also brieflie examine his second sort of proofes which hee promised to vse and that is grounded vpon the prerogatiues that are ascribed to Peter Wherein I shall bee the shorter because many of them are rather to make a shewe of proofe then worth alleadging The changing of his name from Simon to Peter when hee was first called prooueth not that hee was made head of the Church For hee had that name about three yeares and a halfe before they ascribe vnto him this headshippe Likewise that he is commonlie named first is a weake proofe For if that shoulde signifie his headship then shoulde it neuer haue beene placed otherwise then first but Saint Paule who knew well enough what place he should giue to Peter nameth Iames before him He walked on the waters It is true but what is out of that concluded Is hee therefore the head of the church Not so Fourthlie hee first of all knew the hie misteries of our faith say they if he did can that make him heade of the church It cannot Fiftlie it is saide the gates of hell shall not preuaile against it That is the church as the fathers teach almost with one consent and therefore that is the catholicke exposition But that which out of Origen hee alleadgeth because it is contrarie to the text and testimonie of the most of the godlie is iustlie reiected And for that they woulde prooue the supremacie because Christ saide to Peter pay for mee and thee is answered page thirty-sixe That hee praide for Peter it is not singular for hee praieth for all that the father hath giuen him If hee will confirme his brethen it is no maruell because hee that had more experience then others of his owne weakenesse is fittest to make others seeke for true strength and not to trust to their owne that will deceiue them But hee first of all the Apostles saw Christ after his resurrection what then If that maie giue the headship of the church Marie Magdalene shoulde bee the head for shee sawe Christ first yea although Peter and Iohn did runne to seeke for him yet hee woulde not appeare first vnto Peter to take away the very strength of this their argument If Christ washed the feete of Peter first if I say for it may iustly bee doubted of must that giue him the supremacy The like argument may be gathered out of that that Christ foretelleth Peter of his death Actes the first chapter and thirteenth verse And for the twelfth prerogatiue where he maketh Peter as the good man of the house to gather together into one place the companie of Disciples it is grounded vpon a fiction For there is not one word that hee gathered them But there is somewhat to bee gathered against Peters Supremacy For although hee mooued them to appoint one in Iudas his roome yet hee appointed not one as the Pope woulde very readily haue chalenged that priuiledge Not Peter but they appointed two They prayed They also gaue them lots not Peter If maister Bellarmine would reply that these actions yet must be performed by one and by likelihoode this one shoulde be Peter wee will not sticke to graunt him so much But if Peter had beene supreame head of the church heere had beene good occasion to haue named him as direttor in these actions which wee see is not done The thirteenth prerogatiue Peter first preached after the receiuing of the holieghost This maketh not him Supreame head And herein the Popes can not claime to bee Peters successours Hee wrought the first myracle but the text ioyneth Iohn with Peter which shoulde not haue beene doone if it had beene any argument for Peters supremacie to haue it thought that hee wrought the first miracle For the fifteenth prerogatiue commeth the destruction of Ananias and Saphira which was by that power that GOD gaue not to Peter onely but to them all Marke the sixeteenth chapter and seuenteenth and eighteenth verses yea and also vnto Saint Paul although hee were not one of the twelue For euen by the same power Paule cast out of a maide a spirite of diuination and healed the father of Publius that lay sicke of a feuer and a flixe and strooke Elymas with blindenesse healed one borne Iame at Lystra The sixteenth prerogatiue is taken out of the ninth chapter of the Actes of the Apostles where Peters diligence in preaching is commended in that hee trauelled throughout all quarters Which the Popes friends for very shame should neuer haue spoken of For if so bee that his diligence be an argument of his supremacie as they faine would make it then why is not the Popes supine negligence in that function as strong an argument against this Supremacie Wee will admit although it iustly may be doubted of that which is the ground of this seuenteenth prerogatiue that Peter first did preach vnto the Gentiles And must that needs prooue that hee is therefore head of the church I am sure that master Bellarmine himselfe will confesse that it is no necessarie argument But prayer was made without ceasing vnto God for him It is a token that the Church seeing the persecution that nowe beganne against the godly and that Peter also a woorthy minister of the worde and a great apostle was in danger was very carefull for his preseruation But this doeth not prooue him to be the head of the church no more then the care that the godly had ouer Saint Paule Actes the seuenteenth chapter and tenth verse in sending him away to Berea by night for his better safety or letting him downe by
And out of Sozomen that the emperour made a lawe that heretickes shoulde neither haue churches neither be permitted to preach of the faith a good lawe to be earnestly thought vpon and practised in these our dayes nor ordaine bishops or others All these things being set downe in the Bookes of Councils by them deliuered vnto vs who can thinke that Master Bellarmine who alleadgeth this Councill for strength of his cause and that falsely also wherein all things are so direct against him would see the truth if it were neuer so plaine before him The third councill is that which was assembled at Ephesus that also M. Bellar. belike by some wonderful attractiue vertue wil draw to his side The third Councill saith he as Euagrius doth witnesse saith that it deposeth Nestorius by the commaundement of Caelestine bishop of Rome How now master Bellarmine haue you quite fallen out with truth and made a league with falshood haue you purposed still to abuse your reader by most shamelesse affirming that which is not true The counsell said we by the necessitie aswel of the canons as also of the epistle of the most holy father our felow minister Celestine bishop of Rome compelled c. Where is this that master Bellarmine affirmeth Celestine bishop of Rome wrote perchance to shew his detestation of the heresie of Nestorius and they willing to doe him that honour that they would seeme much to esteeme of his zeale in faith that beeing so farre distant in place he would be vnited as it were to them in their iudgement against Nestorius they shew that they were mooued much by his letters and incouraged to proceede against Nestorius But here is no word of any commaundement that he gaue them but rather the contrarie For they call him their felow minister and so acknowledge not him to be a commaunder ouer them Yea and in a mandate to Philip priest vicar or vicegerent to Celestine then bishop of Rome and others sent to Constantinople they tell the popes vicar plainly and his felowes thus Wee will your holinesse to vnderstand that if you despise any of these things neither this holy synode will ratifie it neither shall you be permitted to be pertaker of our communion Yea and before that council directeth euen the popes legate and the rest that if the emperour sent for them they must in any wise be obedient to his commaundement and must not refuse to goe which doctrine were heresie in our dayes but they should not agree with Iohn of Antioch and the rest but vpon such conditions as not the pope the council did set them downe vpon the paine aforesaid And that this Councill was assembled by the Emperours is in many places declared as out of Euagrius that it was at the appointment of Theodosius the younger and after by the commaundement of the most religious Emperours The like is also testified in the superscription of the former mandate that I haue spoken of And it is also worth noting that the councill writing to the Emperours for the credite of their councill doeth not vrge that the pope is head there but indeede they craue that Cirill and Memnon not Cirill onely whom they say the pope Celestine deputed for him be restored to them again that their councill be not without a head but they say that Celestine Archbishop of Rome doth sit ioyned with them there he doth assidere sit I say with them not praesidet he ruleth not he coutroleth not the councill and so it is also said of Aphrica and Illyricum that they assident sit with the councill And out of this that hath beene spoken as also by such other thinges as in that councill are recorded we may gather what truth is in that also that maister Bellarmine alleadgeth of an Epistle sent by the councill to Celestine reseruing the cause of Iohn of Antioch as more doubtfull to be decided by the bishoppe of Rome But as I finde not any such Epistle in that councill so this is plainely written in the report that the councill maketh of their doings to the Emperours that they excommunicated Iohn of Antioch the president of the Apostatas councill and them that were with him and depriued them of all priestly ministery and reuoked all their vnlawfull doings If this be to referre his cause to the pope let the world iudge Then he commeth to the council of Chalcedon and that maketh for him too if we wil trust him but in examining it we shal finde it much like the rest directly against the supremacy of the bishop of Rome For first in the beginning of that councill it is declared that it is gathered by the decree of the most godly and faithfull Emperours Valentinian and Martian who also professeth that he desired to be there to confirme the faith wherein were iudges appointed to moderate their doings and sayings and to conclude their articles not the pope or his legates for they as it appeareth in this councill were at the commaundement of these iudges as well as others but lay men officers vnder the Emperour It will be hard then for maister Bellarmine in respect of some fewe excellent names that may be giuen to Leo bishop of Rome whereof also it may be he was worthy in respect of some good parts that were in him it will I say bee harde by such names to proue his supremacie by this councell which hath almost done what it can in preiudice of any such prerogatiue that he might claime For if it belong not to him to call councils neither to rule in them when they are called he hath but little supremacie ouer others And we see in this councell both these things are done by others and not by him But what doth Maister Bellarmine finde in this councill for the popes supremacy That in that the pope Leo is called the bishop of the vniuersall church This tale hee hath tolde but a little before perchance that maketh him more perfect in it saying that three letters are sent from the East church to Leo bishop of Rome and in them all he is called the pope of the vniuersall church there are indeede foure such letters euen togither to the bishop of Rome and the councill of Chalcedon and in none of them is he called the pope of the vniuersall church but only the vniuersall archbishop or patriarch But there is a great difference betweene a vniuersall bishop and a bishop of the vniuersall church But such misses are smal faults with master Bellarmine Indeede Paschasinus the popes owne legat doth call him pope of the vniuersall church who did also seeke afterwardes by falsifyiug the coppies of the councill of Nice to procure the supremacie vnto his maister and therfore we must not ground our faith vpon his wordes But for that name of vniuersall bishop which is often giuen to the bishop of Rome it is not yet a name peculiar to him as
ancient writers of their time and that maketh me thinke that they did speake for themselues and were somewhat pricked forward with a purpose to aduance their seat Therefore letting them passe as partiall in this cause let vs come to this next proofe which is out of the greeke fathers And first commeth in Ignatius who writeth to the church that ruleth for I will admit the worst that Maister Bellarmine or any other can alleadge ont of this place in the Romane region But will Maister Bellarmines logicke conclude that therefore the church of Rome hath supremacy ouer the whole church He must first bring the vniuersall church within the place of the Roman region before that can be Out of Ireny he hath these words For vnto this church for the more mighty principality speaking of the church of Rome it is necessary that the whole church doe come that is the faithful from al places in which alwaies of them that are from all places is kept that tradition which is from the Apostles The wordes as you may see are somewhat hard by reason that he who translated Ireny out of greeke did here as in many other places translate him very darkely But I haue englished them word for word His meaning is that they that come from other places of the world be it neuer so farre off yet doe not alter the tradition that the apostles left vnto them and yet many must needes come thither because that in respect that Rome is the Imperiall citty the church also hath the more mighty principality and so in deciding of causes hath the more reuerence and authority And thus doth he proue that to be true that in the beginning of that chapter he said that it is an easie matter for him that will to see the tradition of the apostles manifested through the whole world because that from whence soeuer they do come yet still they keepe one tradition By this argument doth Ireny confute the heretikes because the tradition of the apostles being kept in all places not only in the church of Rome although because it was best known or most famous he bringeth that for example yet no such doctrine as the heretikes speake of is taught among them But nowe maister Bellarmines vnseasonable collection out of this place is very farre from Irenies meaning That it is necessary saith he that all churches should hang of the church of Rome He proueth first by that which goeth before because principality is giuen to this church secondly of that which followeth because hitherto al in that church haue kept the faith that is in being vnited and cleaning to that church as the head and mother These are maister Bellarmines words But first he saith wrong of Ireny that he should indeuour to proue such necessity in comming to the church of Rome especiall taking as here he doth for a bounden duty For it is maister Bellarmines meaning to make the church of Rome the onely church that must heare all great matters decide all doubtfull questions and commande all other churches But Ireny his meaning is that all other men had occasion to seeke rather of that church then of any other for helpe and direction because that in respect of the greatnes of the citty the church there was in some greater accompt as before I haue shewed but he neuer saide that all were bound to submit themselues to that church as maister Bellarmine and his partakers would haue him be thought to speake Secondly he must speake more plainely what he meaneth by this that principality is giuen to the church of Rome For if he meane that men yeeld great reuerence to the church of Rome we yeelde that in the primitiue church they did so that iustly because the true faith was there sincerely kept but this principality will not please maister Bellarmine or proue his intent And if Ireny had meant that this principality had beene giuen by Christ a man of meane vnderstanding will easily thinke that he would haue spoken it in more plaine tearmes But what neede I to vse many words the place it selfe is plaine For the more mighty principality saith Ireny if he had thought of the supremacy of the bishop of Rome he would haue said most mighty principality For more mighty principality doth but make him better then others in some respect not aboue all others which he claimeth to be So that to proue his intent he must haue better proofe For this will not warrant that soueraigne authority of the bishop of Rome Thirdly that which maister Bellarmine would tell vs out of this place that all churches must be vnited and cleaue to this church of Rome as their head mother hath at all no ground of Irenies words And thus we see howe he doth racke and rent the wordes out of their plaine sence to serue for his purpose which being wel weied of make rather against them and their supremacy Epiphanius is his third witnes who reporteth that Vrsarius and Valens two Arrian bishops being conuerted did go to Iulius bishop of Rome to giue an accompt of their errour and fault But if that proue the supremacy of the bishop of Rome then must Athanasius also haue that supremacy as well as he for it followeth immediatly after that they vsed the selfe same proofes that they repented of their errour vnto Athanasius So that the intent and cause of their going to pope Iulius or pope Athanasius for he is there so called was not to acknowledge his supremacy but as it was known that they had erred so woulde they haue it well knowen that they reuoked their heresie Neither did they craue pardon of their offence of Iulius bishop of Rome which out of Athanasius he endeuoured to proue because he had authority ouer all persons but because they knew their offence to haue beene against the whole church they were desirous that the bishop of Rome for his parte as a principall member of the church but not a head aboue all should not impute that fault vnto them And this is the part of euery christian man or woman hauing made a generall fault whereby many godly are offeuded to make also a publike satisfaction for the same And cannot this be done to pope Iulius but we must make him head of the church Athanasius also his letter to pope Felix is alleadged wherein Athanasius being much distressed of the Arrians and wrongfully dealt withall and not hauing any hope that the greeke Church coulde helpe him the Emperour himselfe being an Arrian the rather to mooue the bishoppe of Rome to pity his case saith thus For this cause God hath placed you and your predecessours Apostolicke prelates in the towre of height and hath charged you to haue care of all churches that you should helpe vs. That God by meanes of Constantine and other good Emperours aduanced high the Bishop of Rome we deny not And we also knowe
here cited by maister Bellarmine Valentinian sheweth howe Leo came vnto him told him of the diuision of the East church and great troubles there For indeede Flauianus a catholike bishop was deposed by Dioscorus and so cruelly handled that he died thereof within three daies Well Valentinian maketh petition to Theodosius That the bishop of Rome may haue place and power to iudge of the faith and of the priests Which request made by Valentinian in the letter which Valentinian confesseth that Leo requested him to write so iumping with that which afterwards Leo in the councill practised may much perswade vs to thinke that he solicited Valentinian the Emperour either plainly or couertly to moue this in his behalfe Well then this being but a request made that it may so be that cannot proue that it was so but contrary And what reason doth Valentinian the Emperour an especiall friend to the bishop of Rome vse to commend his suite Antiquity gaue him principality of priesthood ouer all Wherein I first note that not Christ but ancient custome is pretended to haue priuiledged him And here againe marke howe this agreeth with that which was afterwards in the council of Chalcedon obiected by Paschasnus legate for Leo this bishop of Rome The church of Rome saith Paschasinus alwaies had the supremacy But this his allegation was proued false But the allegations of Valentinian the popes solicitour in this cause and of Poschasimus the popes legate being so like it maketh me the bolder to coniecture that they were both forged in one shop because they haue both one stampe Thus haue I taken a view of all such testimonies as are alleadged by maister Bellarmine out of them that liued within 600. yeares of Christ for to establish the pride of that Romish seat I haue of purpose omitted iii. or iiii by him alleadged because they wrote after the time that Phocas that murthering traitor who killed Mauritius his Lorde and maister for his Empire hauing first killed before his face his wife and fiue of his children had granted vnto Boniface bishop of Rome third of that name to be supreme head ouer the whole church Wherein although I haue endeuoured to be short yet I trust it plainly enough appeareth to them that will not shut their eies against the truth that although the church of Rome had indeede in regard of her constancy in the truth and power which shee grewe vnto by many occasions being in the imperiall citty great authority amongst all other churches and although learned men were by their distressed estates forced many times in their priuat seates to yeelde to that church more interest to meddle in their matters then of right it had yet it cannot appeare by any thing that they bring out of any approued record within the compasse of those yeares that the church of Rome was either by Gods lawe appointed the head ouer others which is indeede the point that they should proue or that by common consent of the godly it was so catholickly receiued And yet if this latter could haue more apparent proofe then euer Rome or Rhemes can afforde in this cause they should gaine nothing but that good men haue either ordained or tolerated such a state Which howsoeuer it might seeme tolerable when many good men possessed that place yet that the church should be subiect to such as nowe for the most part sit in that seat no christian heart can well endure it But now this labour being taken in hand to trie the popes title vnto the supremacy or how he pleadeth or what claime he can make I must needes giue warning to the christian reader to marke how that as maister Bellarmine hath said little or rather nothing at all to prooue this authority of the bishop of to be grounded vpon Gods lawe so be hath not brought one council within the said six hundred yeres or any thing sufficiently materiall out of the fathers of that time to proue that by mans lawe he was decreed so to be but onely somtimes perchance by particular men vsed as if he had authoritie ouer all And shall this be accounted a catholike doctrine that neither God nor man for six hundred yeares after Christ commaunded to be beleeued If there come no better euidence then master Bellarmine can bring without all doubt the pope will be found to be but an intruder into other mens right a vsurper of other mens iurisdiction But master Bellarmine will helpe his former want with a new supply He affirmeth very boldly as hee doth often in other matters that we knowe neither the time wherein neither the author by whom this supremacie had beginning Yet it may be that we shall gesse shrewdly at it But first wee must vnderstand that the roote of this supremacie that is the pride and ambition of heart that was in many of the popes was lying long in the ground before it did sprowt and plainly shew it selfe and when it grew that it might be seene yet was it not perfected in a long time after But it did plainly shew it selfe in the time of Phocas of whome I spake before For he with much adoe ordained that the bishop of Rome should be called and counted the head of all churches as many of the popes frends tell vs and among other Platina A very fitt patron for so proude a prelat And after that the pope had gotten by the emperours decree this glorious title yet he could not presently get quiet possession of the same but the bishop of Constantinople did still striue for that name Vntil at the length they were both content to winke and the one to suffer the other to be be called vniuersall bishop So that both of them had that name and were so called And nowe the bishop of Rome hauing obtaiued thus much in the west church that hee in all councils and meetings was chiefe and that they should submit themselues to him Before it was long hee had taken so good roote aud begane to grow so mighty that he durst alter and chaunge giue to and take from men at his pleasure and to turne all things vpside downe yea and in the end to cheeke the greatest monarchs But of these matters I shall if God will haue better occasion to intreate in the second parte of this treatise Now I will only say that they were comme to such power as Platina writeth of Boniface the eight that they would rather put feare into the hearts of emperours kings princes nations and people then religion And thus when they had bene in increasing and growing in strength for the space of at the least eight hundred yeares at length in the council of Florence we find this their soueraigne and supreme power confirmed in these words We define that the holy apostolike seat and bispp of Rome hath the supremacie in the whole world So that although we cannot perfectly say when this poyson of pride beganne
cannot erre or be remoued but to admonish euen vs also that professe the gospell that vnlesse we repent wee shall all perish likewise We are the figtree for which the dresser of the vineyard intreateth that yet this fourth yeare we may be spared for we haue beene three long yeares yea three times twelue yeares vnfruitfull Our owner looked for figes but we yeld none for grapes but we beare none but sower ones Now is the time wherein much digging and dunging is bestowed vpon vs. If we continue still fruitfesse as we haue beene there is no hope of mercie but without sparing we must be cut downe and so shall be cast into the vuquenchable fire And this is in trueth a more christian and necessarie collection and more agreeable to Gods iustice and to the whole course of scripture which promiseth good things to them that walke in the feare of God and threatneth Gods wrath to them that are disobedient and delight in sinne then that which master Bellarmine gathereth out of the sinnes and schisms of the popes For hereby will he proue that the church of Rome is the true church because they haue had very many most grieuous schismes euen among the popes themselues now where is the vnitie that so much they bragge of And because there haue beene many wicked popes amongst whome himselfe nameth Steuen the sixt Leo the fifth Christopher the first Sergius the third Iohn the twelfth with others not a few as his owne words are And yet notwithstanding that they haue had many vices as hee saith the glorie of that seate is increased and amplified thereby greatly Indeede such pearles doe best become such swines snowts But what maketh master Bellarmine to like the better of the Romish church and the rather to be induced to imagin that it is a true church because euen the heades thereof haue beene so bad companions and so abounding in all wickednesse Forsooth because if the bishop of Rome had not beene of Gods appointment saith he and that church the true church it coulde not haue stood and continued so long being so full fraught with so many sinnes But that is it that is in question whether the church of Rome be the true church or not We deny it wee finde not in it the ancient faith the doctrine of the apostles the sincere word Wee see not there the pure administration of Gods holy Sacraments They teach vs outward hypocrisie for true holines foolish toyes for spirituall worshipping These and such like things doe strongly perswade vs that God hath done to Rome as he hath done to Silo and to Ierusalem long since and will he prooue it to be the true church because the bishops are euill Now if the name and outward shew of a church haue so blinded the eies of maister Bellarmine that hee will that it must needs be as it is called that is to say the catholicke church I would haue him looke to Ierusalem how in the time of Christ when the church was in them that followed Christ yet the name and outward glory of the church remained with the priests and that company which were the greatest enemies to Christ and his church As therefore we see not in the church of Rome when we try their doctrines any probability that they are the true church of Christ so we set this downe as the infallible course of his iudgments with whom it is counted a righteous thing to set himselfe against such as delight in sinne that he that spared not the angels that left their first estate neither delighted in his owne people whom he had brought out of Aegypt when they sinned against him will haue no pleasure in the church of Rome any longer then shee hath pleasure in his law but will remooue their candlesticke fight against them with the sword of his mouth and spew them out when they reiect his truth Thus then we see that God left the priests whom he had appointed the people whom he had brought out of Aegypt and taken to be his peculiar inheritance the place that hee had chosen the temple that hee commaunded to be made because of their sinnes Let these things make vs with indifferent iudgement and without partialitie to trie whether God be also departed from that church of Rome or not For there is no doubt but if any people whatsoeuer sinnes as they did they may also be punished as they were But that church of Rome hath sinned in as abundant measure as euer did Ierusalem as themselues and their owne stories doe shew therefore why should they flatter themselues imagining that God will not deale with her as he hath dealt with others And here wee may consider howe vntrue that popish position is that the church of Rome or the Bishoppe of Rome can not erre Can hee sinne They confesse that hee can not Yea and their owne sinnes doe record such sinnes of theirs as ascend vp before the Lord and cry vnto God for vengeance No doubt then but such may erre and fall into heresies also For it is truely said of Saint Augustine that men by their sinnes doe fall into heresies and heresies are the very punishment for sinne For he that is the iust iudge must needes poure foorth his wrath vpon such as detaine the truth in vnrighteousnesse and vpon such as knowe God by his workes but will not glorifie him as God and therefore in their excesse of folly doe turne the glorie of the incorruptible God into the similitude of corruptible man yea and of things most base and vile for man to worship Thus then wee see howe sinne deserueth that God in his wrath shoulde strike with blindnesse such as do delight therein For when the loue of the trueth is not receiued God sendeth vnto such as refuse the trueth strong illusions that they should beleeue lies Thessalo 2. 10. 11. And if you would haue example thereof none is better then Salamon who was for wisedome the wonder of the world and yet when he gaue himselfe to sinne with women he was by that meanes drawen to idolatrie In somuch as Nehemiah fearing lest for the like offence the like iudgement of God should fall vpon the people of his time warneth them by the example of Salomon to take heede Did not saith he Salomon king of Israel sinne by those things And Sathan knew well enough that this was the readiest way to drawe men to idolatrie which is deede detestable heresie by moouing them to carnall and filthie adulterie Therfore also he preuaileth against Gods people by that wicked practise Shall wee then thinke that the church of Rome whose sinnes are greater then were the sinnes of Sodome and Gomorah cannot be left vnto it selfe and plunged in errour Or that the pope cannot erre whose wicked doings are as excessiue as his power is great Master Bellarmine in his booke of the bishop of Rome taketh great paine
the 2. pag. 6. 12 13. bellarm his 3. and last argum bellarm barren of reasons Peter had not charge ouer the whole church Chap. 13. 14 15 16. Iohn 16. 7. Iohn 14. 16. The spirit is Christs vicar Ephes 4 4. De pontif Rom. li. 1. cap. 9. Verse 11. 1. Cor. 12. 28. Bellarm not so good as his word Stella Iacob Bergom Li. 1. cap. 12. Tom. 2. Luth. fol. 45. A cardinal counteth the Popes supremacie but a toy Lib. 1. cap 13. Bellar. arg out of the Nicen counsel Canon 6. Action 16 The bishop of Rome a forgerer Canon 6. Hist li. 1. cap. 6. Other maner of Popes in those dayes then now we haue Bellar. changeth the words of the canon Concil Constan Histor li. 5. ca. 9. Bellarm. a falfifiâ—â— of antiquitie Concil tom â— The emperour had all the commaunding in that councill Hist li. 5. ca. 6. Yet more falshoode in Bellar. Pag. 588. Pag. 588. The fourth Councill alleadged by Bellarmine Act. 1. Pag. 740. The councell of Chalcedon against the supremacy Bellarm his reasons out of this councill Lib. 1. cap. 12. Act. 3. pag. 858. Act. 16. Vniuersall bishop not only the popes name Annal. An. 187. Epist ad Philad To whom these names belong How these names are now vsed Act. 16. The fift councell alleadged by Bellarm. Concil tom 2. Anno. 552. Later councels are not in this cause indifferent Pag. 14. Act. 16. Popes are suspected witnesses Lib. 2. cap. 14. What maner of writings of popes are alleadged against vs. Bellarm. proofe out of Greeke fathers Lib. 2. cap. 15. Inscript Epist ad Rom. Ignatius answered Lib. 3. cap. 3. Ireny examined Bellarm. arg out of Ireny examined Dog 83. Principality in Ireny how to bee vnderstood Heres 68. Epiphanius examined Athan. Apolog. 2. Athanas epist to Felix pope Bellarm. argu out of Athan. examined Annal. Ann. 187. 2. Cor. 11. 28. Care for power De sententia Dionys Alex. episc Accusations prooue no iurisdiction Epist 52. Bellarm. argum out of Basil Carmine de vita sua Nazianzen examined Epist 2. ad Innocent Ibidem Why the East churches sought to the West Epist 61. Epist 48. Epist 10. Cyril exan â— Epist 18. Locorum Theol. li. 6. cap. 5. Cap. 6. Li. 5. ep 14. ad Nais Forged writings Epist ad Leonem papam Act. 8. Marke what writings the church of Rome alleadgeth for her supremacy Lib. 3. cap. 8. Sozomen examined The church of Rome pleadeth possession not by right Concil tom 2. Liberatus in brâ—uiatio Epist ad Ioh. Codice primo titulo How we deny the pope to be head of the church Tom. 2 pag. 162. Pag. 263 Russin Hist lib. 2. cap. 28. Bellar. arg out of latine writers Why and howe although the latine fathers did reuerence the bishop of Rome Lib 2. cap. 16. Dè Vnit Eccl. alias simp prelat Cyprian examined Contrr Parmenion li. 2. Hom. 85. in Iob. 20. Matth. 23. 2. Optatus against Peters chaire at Rome onely Amb. in epist 1. Timoth. 3. Ambrose answered Platina in the life of Damasus Platina Orat. in Satyrum Bellarmines ignorance or falsehood Athanasius The name of Catholike Lib. 7. cap. 4. De Sacram li. 3. cap. 1. Epist ad Alg. de Monogam Ad Damas ep de nomine hypostas Epist 162. Epist 157. Ad Bonis l. 1. c. 1. Prosper de ingr Prosper examined De persecutionâ— Wandalica Vincent Lyrinens in commonit Vincent wrung to a wrong sense Lib. 11. Epist 2. ad Ioh. papam If he commende his cure how proueth that his power Valentinianus Theodos in praeamb Concil Chalcedonens Leo earnestly seeketh supremacy Supremacy claimed by custome not by gods law Act. 16. Li. 1. cap. 17. Obiect of Bellar. Answere Plat. in Bonif. 3. Omph. annot in Bonif. 3. Plat. in Bonif. Concil Florent Lib. 7. epist 63. Pag. 98. Pag. 112. Bellarmine addeth to Valentinians words or changeth them Bellar. lib. 2. de pontif Rom. c. 17 In Bonif. 3. Cron. Euseb If iurisdiction were had yet it might be lost Exod. 28. 1. Leuit. 10. 1. Priests for their sinnes punished â—um 25. 13. 1. 〈◊〉 2. 30. 31 35 2. Kings 2. 27 35 1. Sam. 2. 35. God left Silo. 1. Sam. 4. Psal 78. 60. Ier. 7. 12. 14 Ierem. 26. 6. Psal 78. 60. Ierem. 7. 12. Ierusalem for sin forsaken and the temple A similitude Leuiticall priests for sin disgraded Ezech. 44. 12. Hos 4. 6. The popes calling is many times by wicked meanes Luke 13. 3. Luke 13. 6. 7. An admonitionâ— to the professors of the gospel Esay 5. Leuit. 26. Deut. 28. 2 Thessa 1. 5 6 7 Praesâ—t in lib. pontif Rom. Bad Popes are as pearles to beautifie the church of Rome The name of the church is often where the church is not Iude. 5. 6. Reuel 2. 5 16. Reuel 3. 16. Rom. 1. 18. Verse 21. 23. 1. Kinb 12. 4. Nehem 13. 26 Num. 25. 1. De pontif Roâ— li. 4. cap. 2. Li. 4. de Rom. pontif cap. 3 cap. 5 That the pope may erre Arg. 1. The spirit that teacheth truth doth also sanctifie Theo. in Luc. 22. Ioh. 17. 17. Ioh. 14. 16 17. Psal 25. 9. 2. Cor. 3. 5. Act. 15. 9. 2. Cor. 3. 18. August de tempore serm 237. Arg 2. to proue the pope may erre De pontif Rom. li 4. cap. 2. Arg. 3. To prooue that the pope may erre Marcellinus Damasus in pontificali Liberius Hieron in cron Lib. 4. de Pontif. Rom. cap. 9. The papists answere not directly to the question whether the pope may erre Bellar. de Rom. Pontif li. 4. ca. 9. Lib. 6. cap. 8. The difference betweene errour and heresie De ciuit dei Li. 18. cap. 51. Contra 2 Epist Pelag. l. 4. 5. 6. A similitude Bellar. de Rom. Pontif. li. 4. c. 3. Popes no teachers Popes doings or sayings may be hurtful to many Luke 22. 31. 32. Peter after this prayer erred Matth. 26 74. De Rom. pontif li. 4. cap. 3. Whether Peters faith failed Matth. 14. 31. Lib. 4. cap. 3. Many popes haue erred Honorius Lib. 6. cap. 8. Lib. 4. cap. 11. The errour of Steuen and other Popes Sigebere chron Plat. in Iohn 10. Lib. 4. cap. 14. What is heresâ—â— in the church of Rome Canus lib. 6. c 8. Arg. 4. that the pope may erre Lib. 4. cap. 11. Lib. 4. cap. 6. Bellar answere again â—his owne doctrine Bellar. chargeth the fathers with vniust dealing Arg. 5. that the pope may erre Si papa dist 40. The difference in opinion amongst papiss Bellar. de Rom. pontif lib. 4. ca. 2. The conclusion of this point whether the pope may erre Iohn 3. 34. Concil Carthaginens 6. Cap. 4 Cap. 6 Cap. 4 Epist concil 〈◊〉 ad Bonif. De Rom. Pontif. Lib. 2 cap. 25. The council of Sardis cannot be alleadged for the Nicen. Lib. 3. cap. 10. Contra Cresco lib. 3. cap. 34. Whether that booke at Rome may by likelihoode be truer than the bookes of the Greeke church Conc. Nicen. c. 6. Act.
church of Rome we should discredit that which hath so long beene receaued especially seeing the counsell of Chalcedon the matter on both sides being discussed and heard did giue vnto the church of Constantinople as great priuiledges as the church of Rome had Which they woulde not haue done but that they sawe Paschasinus his allegation for his maister the bishop of Rome for he was one of his legates to be forged Nay if that Rome had gotten this prerogatiue by Gods lawe as nowe the papistes teach without wickednesse they coulde not haue done it Then these words of that canon of the Nicen council Because the bishop of Rome hath such like custome must also haue a newe interpretation For whereas Ruffinus who liued if not in yet very neare the dayes of the Nicene councill doeth plainely expound howe in those dayes they tooke the sence and meaning of those wordes namely that the Bishoppe of Rome should haue cure of the churches that belonged to the suburbs thereof Maister Bellarmine that commeth many hundreds of yeares after will in no wise like of that exposition because he imagineth it to be too narrow a compasse for the proud pope But hee must remember that when these limittes were appointed vnto him the Bishops not of Rome onely but of other places also were other manner of men than now they are for the most part And it seemeth that these limittes were laide vpon them rather as a burden thē sought and sued for as an honour And that the godly and learned men who sought especially the good of the church did cause this diuision of those places to be made for the better keeping of vnitie in the church appointing vnto euery one of these primates or patriarches such to bee in some respect vnder their charge as they sawe were for such considerations as were best knowen vnto them most likely to shew themselues willing to be ruled by them Yea. and the lesse compasse or circuite of iurisdiction might perchaunce bee appoynted to the Bishop of Rome because that thorowe great recourse of people of all places vnto that Citty beeing the imperiall Citty hee was so troubled with many matters of al mens that he might not so well intend and looke to a great charge of his owne And I knowe not why maister Bellarmine should so alter as hee doth the worde parilis into talis but to gaine as much credite as he can to his interpretation For parlis consuetudo which are the wordes vsed by the Councill is an equall custome and hath respect to that which is saide of the Bishop of Alexandria So that this is the meaning of those wordes that Egypt Lybia and Pentapolis should be vnder the Bishop of Alexandria because the Bishop of Rome hath such like custome or a custome equall to that But the exposition that maister Bellarmine would haue to stand for good is that the bishop of Rome had such a custome to appoint the Bishop of Alexandria those limittes which interpretation howe forced it is how it cannot aptly be gathered out of the words of the councill I referre it to the indifferent Reader to consider And because this word parilis equall custome will not stand with Maister Bellarmines sense he truneth it away and in steede thereof would vse a word more indifferent for him And so good Reader thou mayest see how Master Bellarmine most absurdly reiecteth the plaine and old interpretation of this canon which Ruffinus affordeth vs and would haue vs beleeue a new glose of his owne that must quite alter the sense and adde much to the wordes of the text it selfe And yet when antiquitie serueth their turne none crie out for Antiquitie more than they They go about to discredite our doctrine because it is newe onely and yet theirs we see here is both new and naught and yet are not they ashamed to bragge that all that they teach is catholike The second Councill alleaged by Maister Bellarmine is the Councill of Constantinople of which hee saieth out of Theodoret that they came together in that place by the commaundement of the Popes letters sent to them by the Emperour The more I reade Maister Bellarmine the more I find and mislike his euill dealing who handleth Gods cause nothing sincerely but walketh in the same as in this his argument may easily appeare with a deceitfull heart For first to make the matter seeme more plaine on his side then in deede it is hee saith that they came to Constantinople at the commandement of the Popes letters but Theodoret speaketh nothing of any commaundement but vpon the Popes letter The like also is in the letters themselues that are set downe in the Councill For it seemeth that Damasus whether it were vpon desire he had to christian vnity and agreement in religion or else because he sawe the emperour Theodosius bent to haue a councill and he was perchance desirous to seeme to haue some saying in that matter or for any other consideration whatsoeuer wrote vnto the Emperour about a Councill But if the Pope might haue called a Councill hee woulde then haue directed his commaundements vnto the Bishoppes to assemble not to the emperor what these letters were it is not knowen If they were to require and intreate the emperour to call a Councill it maketh nothing for proofe of master Bellarmines argument or the popes power If it were to commaund the emperour to send his letters to them or to cause them to be summoned it were in deede somewhat like vnto the sawcy and vnmannerly writings of these prowd prelates of our time but then neither the Pope burst so to commaund neither the emperour did owe or would performe any such seruice or duety to him But the report of the Councill it selfe as it is deliuered vnto vs by themselues _ doth sufficiently declared that all was done in that councill at the commaundement of the emperour First he commaunded that the Bishops should come out of euery bishopricke to Constantinople as he that gathered the councils together teacheth out of Theodoret. The emperour desired them to haue a care of that they had in hand And out of Socrates he sheweth that the emperour called also the Macedonian heretickes because he had good hope that they also might be vnited to the Church Moreouer out of Theodoret that the emperour consulted with Nectarius what course were best for quietnesse in the church they came to the emperour to take some good order in these matters he questioned with the heretikes concerning the the triall of the matters in question he tooke order that both partes should set downe their minde in writing hee tooke that they had written prayed earnestly to God to direct him to chuse the truth tore the writings of the heretickes allowed or receiued onely that docrine that taught the equalitie of the persons He also allowed the Nouatians their churches in the city because they were in this point constant