Answer to the Proud Challenge of a Counterset Catholic, Answer · Answer · Article 11
The 11. article is ſo confuſe that it is harde to bring it into any certeine numbre of demandes.
1 Againe I requier of the Proteſtants to declare by good hiſtories, or by reaſonable likelihoode when the true church, as they compt theirs, decayed?
I Anſwer, euen in the Apoſtles time, there aroſe many hereſies which did not a litle trouble the Church, but immediatly after the Apoſtles time, while the fathers of the church were earneſtly occupied, in reſiſting of horrible hereſies, by the craft of Satan, ſome errors and abuſes crept into the true Church of Chriſt, which at the firſt becauſe they were ſmall, and men occupied in greater matters, were either not eſpied, or not regarded: as may be knowen by the writinges of Iuſtinus Martyr, and Irenaeus, two of the moſt auncient writers, ſence the Apoſtles time. Iuſtinus, was in this error, that he thought that the Angells luſted after women and therefore were turned into Deuills. It ſeemeth alſo, that the Church in his time, was in ſome error, about ſecond mariages and diuorcements. Irenaeus, affirmeth, that our Sauiour Chriſt liued here 50. yeares, which he ſayeth was receyued of them that heard it, euen of the Apoſtles mouthes. Alſo both he and Papias, which was before him and was the diſciple of S. Iohn: are charged by S. Ieronym, in Catalogo Script. Eccl to hauehave held this error, that Chriſt ſhould raigne a thouſand yeares after the Reſurrection here in the fleſh, whereby it is manifeſt, ſeeing theſe auncient fathers, and pillers of the Church were thus ſtayned with errors, that the Church in their time, could not be free from the ſame. And ſo it is euident, that the true Church decayed immediatly after the Apoſtles times.
2 VVhat yeare the Religion of the Papiſtes came in and preuayled?
ALthough many abuſes and corruptions were entred into the church of Chriſt immediatly after the Apoſtles time, which the deuill planted as a preparatiue for his eldeſt ſonne Antichriſt. Yet we may well ſay, that the religion of the Papiſtes came in, and preuailed, that yeare in which the Pope firſt obteyned his Antichriſtian exaltation, which was in the yeare of our Lord 607. when Boniface the third, for a great ſumme of mony, obteyned of Phocas, the trayterous murtherer, and adulterous Emperour, that the Biſhop of Rome ſhould be called and counted, the head of all the Church. Since that time, that deuiliſh hereſie hath alwayes increaſed in error, vntill the yeare of our Lord 1414. in which the Councell of Conſtance decreed, to robbe the people of the Sacrament of Chriſt his blood. From this time it hath againe decaied, being mightely ſubdued by the bright beames of the Goſpell, ſhining in the world, and at the length ſhall be vtterly deſtroyed.
3 VVhether all their true Church was ſo ſoundly ſleeping, that none could preach againſt it as it firſt entred.
WHen the cōming of Antichriſt was in all power of lying ſignes, 1. Theſſ. 2. Math. 24.and wonders, in ſo much (that if it were poſſible) the very elect ſhould be deceiued, and a general departing from the faith was foreſhewed, and the Church to be driuen into the wildernes, what maruell were it? if none of our Church could preach againſt it, as it firſt entred: yet becauſe you ſpeake of the firſt entring of popiſh religion, which dependeth chiefly vponupon the Popes authoritie, you ſhall heare, that when it firſt began to aduaunce it ſelfe, there wanted not ſome, either to preach or write againſt it. When Victor, biſhop of Rome about the yeare of our Lord 200. paſſed the bondes of his authoritie, in excommunicating of all the Churches of Aſia, many biſhops withſtoode him, and eſpecially Irenaeus, biſhop of Lyons, and Policrates of Epheſus, as witneſſeth Euſebius, libro 5. cap. 25. Eccle. S. Cyprian, alſo reproueth Cornelius, biſhop of Rome, for that he was moued by threatning of heretikes to receiue their letters, & did not ſend them backe into Africa, to their own biſhop lib. 1. Ep. 3. Alſo when Stephanus, biſhop of Rome, was bold to communicate with Baſilides, and Martialis, two Spamards, that were iuſtly excommunicated and depoſed by ye biſhops of their owne prouince, & ſought to reſtore them: Cyprian and his felow biſhops of Aphrica, being required to giuegive their aduiſe, gaue counſell, that in no wiſe they ſhoulde be receiued, not a litle blaming Stephanus, that beinge far of, and ignorant of their cauſe, he would take vponupon him, to defend ſuch wicked men. lib. 1. Ep. 4. Likewiſe when the ſame Stephanus, threatned excommunication to Helenus and Firmilianus, and almoſt all the Churches of Aſia, becauſe they thought that ſuch as were baptized by heretikes, ſhoulde be baptized againe: he was miſliked by Dionyſius of Alexandria, and diuers other godly biſhops, as appeareth by his Epiſtle wrytten to Xyſtus. Euſeb. lib. 7. …ap. 5. Cyprian alſo reproueth him very ſharply, for the ſame opinion, accuſing him of preſumption and contumacy Epi. ad Po…npeium, and in his epiſtle to Quintinus, he ſayth plainly, that Peter himſelfe was not ſo arrogant, nor ſo preſumptuous that he would ſay he held the primacy, & that other men ſhould obey him as his inferiors. When Anaſtaſius, Innocentius, Zozimus, Caeleſtinus, biſhops of Rome all on a row, chalenged prerogatiue ouer the biſhops in Aphrica, by forginge a faiſe Canon of the Nicene Councel, they were withſtoode by all the biſhops of Aphrica, who decreed, that none vnderunder paine of excommunicatiō, ſhould appeale to any biſhop, beyond the ſea, Concil. Aphrican. cap. 92. and that the biſhop of the chiefe ſee, ſhould not be called prince of prieſtes, or higheſt prieſt, but onelyonly biſhop of the chiefe ſee. Conc. Aph. cap. 6. When Celeſtinus by ſhop of Rome dealt hardly with the Nouatians, Socrates teſtifieth, he could doe not good with them, becauſe they enuied his ambition, ſaying that the biſhoprike of Rome, like as of Alexandria, was long before growen beyonde the bondes of prieſtbood, into foreine lordſhip. Lib. 7. cap. 11. By theſe examples it is plaine, that although the myſterie of iniquitie, beganne to worke in Victor, Cornelius, Stephanus, Anaſtaſius, Innocentius, Zozimus, Bonifacius, and Caeleſtinus, yet it was reproued, by ſome godly men: as Irenaeus, Polycrates, Dionyſius Alexandrinus, Cyprianus, the Councell of Aphrica, and Socrates the Hiſtoriographer.
4 VVHether all nations ſodenly and in one yeare were moued to the doctrine of the Papiſtes, no one man of all their true Church neither preaching, teaching, writing, nor attempting any thing againſt it, or making mention of it.
WHen the ſcripture telleth vsus, that the myſterie of iniquitie, preparing for the generall defection, and reuelation of Antichriſt, wrought euen in S. Paules time 2. Theſſ. 2. it is foly to aſke, whether ſodenly and in one yere all Religion was corrupted. And yet all nations neuer conſented to the doctrine of the Papiſtes, for as it hath bene often ſaide, the Greeke church, and other Orientall churches, hath neuer receiued the Popiſh religion, in many cheefe pointes, and eſpecially, in acknowledging the Popes authoritie: what preaching, teaching, and writing hath bene againſt it, is ſhewed before, and ſhalbe more declared hereafter.
5 VVhether ſodenly all bookes of ſeruice were altered?
NO forſoothe, but by litle and litle, in the Latine Church: as for the Greeke & Orientall Churches, neuer receyued nor vſed your Latine ſeruice bookes.
6 VVhether in a moment, the Maſſe was ſaide in ſteede of other Apoſtolike Communion?
VVHen Durande, your owne doctor, ſheweth what Pope ſewed on eueryevery patche, that belongeth to your Maſſe, it were foly for vsus to ſay: it came in ſodenly, and impudencie in you, to affirme that it came whole from the Apoſtles, which was ſo long a framing in ſo many peeces.
7 VVhether men beganne ſodenly to praye for the ſoules departed?
FIrſt it is manifeſt, that men had no warrāt out of God his worde to pray for the dead: and it can not be proued for 200, yeares after Chriſt, by any credible author, that it was vſed in the Church: wherefore it is certeine, that it was firſt planted by the deuill, as were other abuſes: And becauſe it hath a pretence of Charitie, deceyued ſimple men the ſooner. Yet did it not ſo preuaile, in the primitiue Church, that they durſt define, what profit the ſoules receyued thereby: for Chryſoſtome in his 3. Homelie, vponupon the firſt Chapter of the Epiſt. to the Philippians, ſayeth: Procuremus eis aliquid auxilij, modici quidem, attamen iuuemus eos. Let vsus procure them ſome helpe, ſmall helpe truely, but yet let vsus helpe them. Likewiſe, Auguſtine in the 9. booke and 13. Chapter of his confeſſions, where he prayeth for his father and mother, declareth how vncertaine he was of that matter, one while he feareth the danger of eueryevery ſoule that dieth in Adam: An other while he beleueth, that they neede not his prayer, yet he deſireth God to accept the ſame, and moue other men to remember them in their prayers: Thus it is neceſſary that they wander, which leane vntounto mens traditions without the worde of God.
8 Sodenly required the helpe of Sainctes in heauen?
VVHether ſodenly or by litle and litle, men were brought to ſuch ſuperſtition, that they required helpe of Sainctes, it maketh litle matter, ſeeing it is contrary to the worde of God, and the example of the primitiue Church, for 200. yeares after Chriſt. Yet it is to be thought, that it grew vp, as other errors, by litle and litle. And S. Auguſtine in his booke, De cura pro mortuis agenda, wearieth him ſelfe, and in the ende can define nothing, in certeine, how ye Sainctes in heauen ſhould heare the prayers of men, on earth. Such doubtfulneſſe they fall into, that leaue the word of God, and leane to traditions.
9 Sodenly the tongue of common prayers altered?
FIrſt ye Greeke church, & other churches both in Aſia, & Aethiopia, neuer receiued the Latine tongue: but to this day continue in their vulgare tongue. The Weſterne Church, for the moſt parte all ſpake and vnderſtoode Latine, as the ſea coaſt of Aphrica, Italye, Fraunce, Spayne, Britayne: as for Germany, was lately conuerted to the faith. Then ſeeing they ſpake Latine, and had their common prayer in Latine: The tongue of their common prayer was not altered, but their ſpeach was altered from the tongue of their common prayer: and this was not ſodainely, for it was more than twelue hundred yeares after Chriſt before it was taken for a Catholike doctrine, that common prayer ſhould be vſed in latine. S. Auguſtine preached in latine & all the people vnderſtoode him, and that they might the better vnderſtand him, he doth vſe ſuch phraſes and termes which were not pure latine, but commonly vſed of the people as Oſſum, and Faenerare, &c. But ſoone after his time, when the Gothes, and Vandalles, oueranne the Empire, the latine tongue which before was not pure among the people, began daily to be more corrupted, and yet remained after a ſort latine, vntill the yeare of our Lorde 768. when Charles the great began to raigne in France, and long after: for within the time of his reigne, which was 47. yeares, a Councell was holden at Turon, in France, what yeare it is not certeyne, but it is probable, that in the latter ende of his empire, in which it was decreed, that eueryevery biſhop, ſhould hauehave certeine homilies Et eaſdem quiſque apertè ſtudeat transferre in ruſticam Romanam linguam aut Theotiſcam, quo facilius cuncti poſſint intelligere quae dicuntur. Turon. 3. cap. 17. And that eueryevery one ſtudye to tranſlate them plainly, into the ruſticall Romane tongue or into the Theotiſce tongue, that all men may more eaſily vnderſtand what is ſayd. By this Canon, it is euident, that at this time, the people vnderſtood the Latine tongue, though it were very rude and ruſtical. And where the Canon preſcribeth the ſame homilies to be tranſlated either into the rude latine tongue, or into the Theotiſce tongue. Although this word Theotiſca, ſeeme to be corrupted, yet it is moſt certeine that they meant Dutch tongue, for as much as Carolus magnus, had a great part of Germanie vnderunder his dominion, and the Germanes, as neuer throughly ſubdued by the Romanes, neuer throughly receiued the latine tongue. Yet it is manifeſt, that they vnderſtoode their common prayer in the latine tongue, though not perfectly, becauſe the Canon ſayth: Quo facilius &c. That all men may more eaſely vnderſtand, ſignifying that they vnderſtood the pure latine tongue though hardely and not perfectly. About the yeare of our Lorde 813. the knowledge of the latine tongue, beganne more and more to weare awaye, from amongeſt the common people, which when the biſhops perceiued, they decreed in the Councell of Magunce, cap. 25. that eueryevery Sondaye, and holy daye, there ſhoulde be a ſermon in ſuch ſorte, that the common people might vnderſtand it: and in the 45. Canon. they decreed, that eueryevery Chriſtian, ſhoulde learne the Creede, and the Lorde his prayer, Et qui aliter non potuerit, vel in ſua lingua hoc diſcat, that is, And he that can not, yet let him learne it in his owne tongue. Whereby they declare, that they deſier to reteine the latine tongue ſtill, but rather than the people ſhoulde be ignorant, they commande them to learne their prayers and beleefe in their mother tongue. Alſo by the 43. Canon, wherein they iudge that no preeſte can ſaye Maſſe alone, it appeareth that the people commonly vnderſtood the latine ſeruice: for they aſke how he ſhoulde ſaye: Dominus vobiſcum, and admoniſh the people to lifte vp their heartes, and diuers like ſayinges, where there is none by him but him ſelfe. Nowe if the people vnderſtoode not theſe ſayinges, it were all one, whether they were preſent or abſent. Alſo in the Councell of Rhenes, holden in Fraunce about the ſame time, the like decree was made cap. 15. that biſhops ſtudie to preache ſermons, and homelies of the holy fathers ſo that all men maye vnderſtand, according to the property of their tongue. Finally in the Councell of Laterane holden vnderunder Pope Innocent the third, Anno Dom. 1215. in which Councell tranſubſtantiation was firſt eſtabliſhed, the 9. chapter, it was plainely decreed that foraſmuch as within one citie and dioceſſe people of diuers languages be mingled together, hauing vnderunder one Faith, diuers rites, and maners, we ſtreightly commande, that the biſhops of ſuch cities and dioceſſes, prouide able men, which according to the diuerſitie of their rites, and languages, celebrate vntounto them, the diuine ſeruice, and miniſter the ſacramentes, inſtructing them both by worde and example. Hereby it appeareth, that when the latine tongue, was either almoſt, or altogether growen out of the common peoples vnderſtandings, order was taken that common prayers ſhould be ſayed and ſacramentes miniſtred in the mother tongue of eueryevery nation. But the biſhops which ſhoulde hauehave ſeene it put in execution, either negligently omitted it, or willingly refuſed to doe it, becauſe it was more for their profit to kepe the people in blinde ignorance. So thus I hauehave ſhewed, that ſodenly the tongue of common prayer, was not altered.
10 Tell me what yeare of our Lorde, vnderunder what Emperour, vnderunder what Pope, by whome theſe thinges were wrought, vponupon what occaſion, this marueillous mutation was made?
WHo can tell the originall of eueryevery blind cuſtome and peuiſh tradition, of eueryevery olde error and fooliſh faſhion it is ſufficient to ſhew, that theſe thinges hauehave no grounde in the ſcripture of God, they were not taught by Chriſt and his Apoſtles, nor receiued in the church that followed immediatly after them, and then we are bolde to ſay, with Tertullian: This preiudice there is againſt all hereſies, how ſoeuer they came vp or when ſoeuer they ſprange vp, That is true that was firſt, and that is falſe, that is latter, therefore from the beginning it was not vſed to praye for the deade nor to the deade, from the beginning common prayer was not in an vnknowen tongue. Wherefore prayer for the deade and to the deade, with prayer in a ſtrange tongue are falſe, when ſoeuer they beganne, or how long ſoeuer they continued.
11 VVho preached againſt it, what hiſtorie maketh mention of it, who of all your Paſtors preached againſt it, was God his Church ſo voide of the ſpirit of Trueth, and ſtrength, that euen then when it moſt floriſhed, it had none that durſt open againſt ſuch corruption of religion, as it entred in, and when it might ſoone hauehave bene repreſſed?
BEfore you demande what yeare the religion of the Papiſtes came, in and whether it came in ſodenly: and as though we ſhoulde aunſwere that it came in ſodainely, you demande, who preached againſt it &c. This is to fight with your owne ſhadowe: for we ſay not that it came in ſodainely, but that it entred by ſmall degrees at the firſt and therefore was leſſe eſpied by the true Paſtors, eſpecially being earneſtly occupied againſt great hereſies, and open aduerſaries, that ſought to beate downe the cheefe foundations of Chriſtian faith, as the Valentinians, Marcioniſtes, Manichees, Arrians, Sabellians, and ſuch like monſters. So when Satan had gotten in one foote, by ſuch craftie pollitie, he neuer reſted, vntill he had thruſt in his whole bodie, with the power of Antichriſt.
12 If it coulde not, ſhew me then what yeare of the Lorde this mutation was made, and who of all the true preachers did with ſtand this doctrine?
SO often as you demande one thinge, ſo often muſt I aunſwere after one ſorte, this mutation was not all in one yeare, nor in one hundreth yeares, nor in one thouſand of yeares, for tranſubſtantiation no ſmall article of your religion, was not decreed vntill the yeare of God 1215. what preachers hauehave withſtoode your doctrine at diuers times are declared before in the aunſwere to the 8. Article 2. demande.
13 Or note the name of him that euer firſt preached any article of our doctrine: and if we note you not by their names, eueryevery one of your Capitaines, and the ſeuerall errors that they tought and the time, and the yeare when they aroſe againſt the former receyued trueth and the Councells in which they were orderly condemned if I, ſaye this can be done of your ſide towarde vsus, or if we doe it not for improofe of your Church and religion, I recant.
I HaueHave noted in the anſwere to the 6. article 3. demande, the names of diuers heretikes, that firſt preached diuers articles of your religion, and further I note vntounto you Pelagius, and Coeleſtius, which tought that free will without grace coulde doe ſomewhat towardes eternall ſaluation, and that grace was geuen according to merite, which article you teach alſo with culler of a diſtinction De congruo & condigno, which is a meere cauill: for God is as much bounde vntounto congruitie, as to dignitie or worthineſſe, and as he can doe nothing againſt worthineſſe, no more can he doe any thing againſt congruitie, which is a kinde of Equitie. And whereas you bragge, to note vntounto vsus eueryevery one of our Capitaines &c. except you note vntounto vsus the Patriarches, Prophets, Apoſtles, Euangeliſtes, and Chriſt himſelfe, you ſhall neuer be able to performe that you promiſe, for we teache nothing but the eternall trueth of God, wherefore we refuſe not to be counted heretikes, if you can proue, that we holde any one article of faith, contrarie to the ſcripture: you may perchaunce note the names of them, that preaching the trueth of our doctrine, againſt your receyued errors, were accounted of the world for heretikes, but you muſt proue that their opinions are contrarie to the worde of God, or els all your labour is in vaine: we confeſſe alſo, that ſome articles of our doctrine, were taught by heretikes, as there was neuer no hereſie, which had not many thinges common with true Religion, but yet in thoſe poinctes they were no heretikes, neither did they erre. Yea but you will ſaye, they were condemned for thoſe opinions, as erroneous. I will not diſſemble, that which you thinke the greateſt matter. Aerius tought, that prayer for the deade was vnprofitable, as witneſſeth both Epiphanius, and Auguſtinus, which they compte for an error, but neither of them both, reproueth it by the ſcripture. Wherefore, if Aerius had not bene an Arrian, this opinion coulde not hauehave made him an heretike. Alſo he tought that faſting dayes are not to be obſerued, if he eſpied the ſuperſtition of faſting dayes and reproued it, that was no error at all. But if Aerius was an heretike, for denying prayer for the deade to be profitable, why were the Heracleonites, accuſed of hereſie, becauſe they buried their deade with inuocations Epiph. lib. 1. Tom. 3. Haereſ. 36. Auguſtine, alſo by authoritie of Philaſter chargeth the ſame Aerius, with abſtinence from fleſh, if this be an hereſie, then be all Papiſtes heretikes, which compte abſtinence from fleſh an holy faſt. Againe you will bring in Iouiniane, which affirmed that virginitie was no better than mariage, which if it be well vnderſtoode, is no error at all: for although virginitie in ſome caſes and reſpectes, and for ſome perſons is better than mariage: yet is it not ſimply, that is in all reſpectes and caſes, and for all perſons better than matrimonie. And if he tought further that ſuch as coulde not conteine, though they had vowed Virginitie, ſhoulde neuertheleſſe be maried, this was the doctrine of S. Paule: It is better to marry than to burne. And Epiphanius was of the ſame iudgement, although he compte it an offence to marrie after their vowe, yet he ſayeth: It is better to marry then to burne. Melius eſt itaque vnum peccatum habere, & non plura, &c. It is better to hauehave one offence, rather then many. It is better for him that is fallen from his courſe, openly to take a wife according to the lawe, and to repent longe time that vowe of his virginitie, and ſo againe be brought into the Church, as one that hath done amiſſe, as one that is fallen and broken, and hauing neede to be bound: rather then to be wounded daily, with priuy darts of that wickednes, which ye deuill putteth into him. So knoweth the Church to preach, theſe are the medicines of healing. Ep. lib. 2. Haer. 61. this medicine the popiſh church wil not acknowledge, but will ſeparate them from their wiues, as they did in Queene Maries times. S. Ieronym alſo, who was a moſt bitter enemy vntounto Iouinian, plainly affirmeth, that rather then they which hauehave profeſſed virginitie, ſhoulde liue incontinently, they ought to marrie. Sanctum Virginum propofitum & coeleſtis angelorúmque familiae gloriam, quarundam non bene ſe agentium nomen infamat. Quibus aperte dicendum eſt, vt aut nubant, ſi ſe non poſſunt continere, aut contineant, ſi nolunt nubere. Epi. ad Demetriadem. That is: The name of certeine virgines, which behaue them ſelues not well, doth blemiſh the holy purpoſe of virginitie, and glory of the heauenly and angelike family. To whom muſt be plainly ſayd that either they ſhould marry, if they can not conteyne, or elſe conteyne if they will not marry. Note well this ſaying of S. Ieronym, the great aduancer of virginitie, and diſpraiſer of mariage. Moreouer if Iouinian taught that faſting, abſtinence from certeyne meates, and other bodily exerciſe of them ſelues profit litle, his doctrine agreeth with S. Paul. 1. Tim. 4. but if he taught (as he is charged) that ſuch thinges profited nothing at all, we agree not with him in that opinion. Laſt of all Vigilantius, ſhall be brought in, who wrote againſt inuocation of Saincts, ſuperſtition of reliques, and other ceremonies, him Ieronym reproueth or rather rayleth on him: for his reaſons are nothing worth that he hath againſt him, therefore howſoeuer Ieronym eſtemed him in his rage, if he had none other opinions contrary to the truth: we doubt not to acknowledge Vigilantius (as many godly and learned Biſhops of his tyme did) for a true preacher and reprehender of that ſuperſtition whereunto Ieronym was to much addict, although he doe ſomewhat qualifie the matter. If any man thinke his reaſons to be effectuall, let him marke this one, that he vſeth, and thereby iudge the reſt, he ſayth of the Martyrs: Sequuntur agnum, &c. They follow the lambe whether ſoeuer he goeth. If the lambe be eueryevery where, therfore they which are with the lambe, are to be thought to be eueryevery where. Beſide this euill conſequence, conſider what perilous aſſertions theſe be: that the lambe is eueryevery where, & that ye martyrs are eueryevery where, this is to deſtroy the humanitie of Chriſt, and to giuegive diuinitie vntounto the Martyrs: for Chriſt concerning his humanitie, according to which, he is called a Lambe, is not eueryevery where, but in one place alone, as S. Auguſtine ſayth Ep. ad Dardanum 57. Secundum hanc formam non eſt putandus vbi que diffuſus, that is: According to this forme it is not to be thought, that he is diffuſed eueryevery where. Againe no creature is eueryevery where, in more places than one, at one time. Wherefore to ſay that the ſoules of Martyrs, be eueryevery where, is to deny them to be creatures and ſo make them gods. I doubt not but S. Ieronym if he had quietly conſidered theſe abſurdities, would hauehave reuoked them as erroneous and hereticall: but while he rather followed affection, then iudgement, you may ſee how he was deceaued. Thus ſeeing we hauehave noted to you the names of diuerſe heretikes, which firſt preached certeyne articles of your doctrine, and you are not able to name any, which preached any article of our doctrine, but the ſame was conſonant to the Scripture. If you were as ready to performe, as you are to promiſe, you ſhould recant.
14 And for that purpoſe becauſe the gouernment of the Byſhop of Rome is moſt miſliked of them, and yet moſt notoriouſly knowne by eueryevery hiſtorie, let them name the Pope that firſt brake of the courſe of his forefathers beleefe, & regiment in any article of fayth or neceſſary Chriſtian vſage, and I recant.
I HaueHave named before Victor, which was the firſt that went about to vſurpe authoritie ouer other Churches. Alſo I hauehave named Boniface, the third, which was the firſt that chalenged to be vniuerſall biſhop: For Gregorie the great ſayeth: Nemo meorum deceſſorum hoc prophano vocabulo vti voluit, That is: None of my predeceſſors woulde vſe this prophane worde. The ſame Gregorie, as Hulderichus, biſhop of Auſpourge doth teſtifie, was ye firſt that compelled prieſts to liue vnmaried, which afterwarde when he ſaw the inconuenience, he reuoked. Thus hauing named diuers Popes that firſt brake the courſe of their fathers faith, and regiment &c. and more coulde rehearſe but for auoyding prolixitie, I chalenge your promiſe that you muſt recant.