A Survey of the Popes Supremacy, Part 2 (1 of 3)

A Survey of the Popes Supremacy · Part 2 (1 of 3)

p. 115The ſecond part of the Suruey of the Popes Supremacie, which is, a proofe of his Practiſes.

NOw that it plainly appeareth in the firſt part of this Treatiſe, to them that doe not wincke with their eyes againſt the trueth, that this Supremacie that the Biſhop of Rome moſt prowdely abuſeth, hath not any ground in the worde of God, as is ſeene, partely by the weakeneſſe of their owne arguments, and partly becauſe the fathers being aſſembled together in their generall councils, ſome of them more then foure hundred and fiftie yeares after Chriſt hauehave taught vsus the contrarie: it is neceſſary for the better vnderſtanding of this matter, yea for the more deteſtation of their vniuſt authoritie, that ſomething bee ſaid of the ſecond part of this Treatiſe, which is a proofe or examination of the popes practiſes. But herein I muſt conſider of two pointes. Firſt, how, and by what meanes, they got vntounto that high eſtate wherein nowe they are. Secondly, after what manner they hauehave vſed themſelues in the ſame. In fewe wordes how they hauehave ruled. And becauſe the church of Rome was not ſodainely, or in one inſtant aduanced to this place of exceſſiue pride and inſatiable ambition, wherein ſhe now challengeth p. 116rule and dominion, ouer al that profeſſe chriſtianitie: it wil not be amiſſe, but a thing very pertinent to this my purpoſe, to ſee by what ſteps the pope hath come to ſuch height, & by what practiſes, he hath attained to ſuch honour. Whereas therefore the godly fathers of the primitiue church, did many times ſtand in neede of the help or counſel,Helping the diſtreſſed churches in their neede. or comfort, of the good Biſhops of Rome, that were in their times, and as occaſions fell out, were forced ſomtimes to flee to them for ſuccor, who alſo found reliefe at their hands very often: the ages ſucceeding, did interpret this charitable affection, and performance of chriſtian duety in theſe godly Biſhops of Rome, to be not ſo much tokens of the louelove towards all, as of their power ouer all. And yet a man may be as good as he will to them, ouer whom he hath no power at al. Although therefore we neither can nor will deny, that which the Author of the Apologie for the Engliſh Seminaries doth ſo confidently pronounce, that the famous fathers called for aide, comfort, and counſell in their diſtreſſes of the biſhop of Rome: yet iuſtly we may, and for the true…hs ſake, we muſt affirme, that this ſeeking for theſe cauſes to the biſhop of Rome doth not prooue him to hauehave authoritie ouer all, but onelyonly that at ſuch times, he had better meanes to helpe the diſtreſſed then they that ſought vntounto him, had to releeue themſelues. But many times the godly are forced to flie for aide (as theſe men did whom the Apology nameth) as Cypr. Atha. Chryſ. Aug. Baſil, Ierom, Miletius & Theod. to men worſe thē themſelues as Iacob to Laban, from the wrath of Eſau, and Dauid to the Philiſtins, to auoide Sa…s rage, and Ioſeph with Chriſt, to eſcape the bloudy hands of Herod, went into Egypt.Gen. 28. 1. Sam. 21. 10. Matth. 2. 14.Gen 281 Sam 21:10Matt 2:14 But if any man deſire more particularly to be informed, in y^e ſpecial cauſes that moued theſe godly men, to make ſute to the B. of Rome, let him reade that learned anſwer, that Bilſon hath made vntounto the ſaid apologie, & he is too wilfull, if he be not ſatiſfied for this point. Now ſome B. of Rome, though otherwiſe good men, were pufe vp with ſome prowd conceit of their authoritie, when they ſaw ſuch famous and godly men, were driuen to ſeeke for their help, as it may appeare by their owne words, if they be their words, which go abroad in their name, for their Epiſtles and decrees. As Damaſus in his fourth epiſtle, writing vntounto proſper the B. p. 117of the firſt ſeat in Numidia,Concil. Tom. 1. and other biſhops, commendeth thē, that in all matters that may be doubtfull, they refer themſelues to him,Ad Hemerium Terracon. epum. Concil. Tom. 1. as to the head, to giuegive them anſwere. And it is no great maruell though Damaſus woulde write or ſpeake much for the dignity of his place, for comming to the which he did ſtriue, euen to the death of a great number of chriſtians.Decret. Innocen. Tom. 1. Concil. Siricius then commeth next after him, who taketh vponupon him to threaten to pronounce ſentence againſt ſuch, as wil do otherwiſe then he would hauehave them. And Innocentius writing to the biſhops of macedony, findeth himſelfe grieued, and thinketh that that church of Rome, to which he telleth them they ſhoulde hauehave regard, as to their head, is wronged becauſe they did not at the firſt, yeelde to his iudgement. The like might be ſaid of many other of them. Whereby appeareth, that they who at the firſt were intreated by ſome godly men, by ſuch means as God had giuen them to help them in their need, at the length tooke vponupon them to commaund others, to ſtand to their orders and decrees. Inſomuch as they alſo gaue out their decrees, which they would binde al to obſerue as partly appeareth in Siricius and Innocentius, and partly alſo in others, it will be more plaine.Epiſt. ad Hefich, Tom. Concil. …. It ſauoureth of too great an arroga…y, that Zoſimus another pope threatneth ſeuerity, if any deſpiſe the apoſtolike authority. So did Leo, ſo did pope a afterward. What ſhould I ſeeke to ſpeak of eueryevery one, their own decrees and decrxtals, do ſufficently beare witnes that within a ſhort time they were become ſo imperious ouer others, that they would not leaue men (farre better and more holy then themſelues, and better able to direct thoſe biſhops of Rome, then the B. were to aduiſe them) ſuch I ſay they would not leaue to their own liberty in any thing, but for eueryevery thing, euen the leaſt matters that were, they muſt follow the direction of that church of Rome, & muſt hauehave a decree for it. Which bondage greater then that of Egypt,Their bu… … of mens … …ences. howe miſerable a ſlauery it was, let the worlde iudge, whē a man might iuſtly doubt of eueryevery thing that he did, & hauehave ſome ſcruple of cōſcience in al things. For by this means it came to paſſe, (that the number of their ordinaunces being almoſt infinite) men ſhould alwaies be in danger to breake ſome of them. Which was then a means to get them authority, & afterwards occaſion of great gaine.

p. 118And thus we ſee two ſteppes laide, to help them vp to this their deſired honour. The one is a voluntary ſubmitting to them for aide,The two firſt ſteps to the popes ſupremacy. councill, and comfort. The ſecond, a forcible ſubiecting of others to them, by decrees, and commandements. But yet they could not get so high by far as they did looke, or at the leaſt ſo farre as now they hauehave climed. For as in more then 300. yeares whileſt they were in perſecution, they had no ſuch proud hearts for any thing that we can read in any credible authors:) ſo for almoſt 300. yeares more, they did but feede themſelues in their own honour, and got what credit and authority they coulde by their own deuiſes and pollicies. Howbeit they could not get any vniuerſal or general conſent of other biſhops, to giuegive them that authoritie.

But contrary wiſe not onelyonly ſome councils as that which is called Mileuitanum and that ſixt of Carthage, Conncils againſt ſupremacy.and that other of Chalcedon, did ſtiffely withſtand him therein, but alſo the biſhop or patriarch of Conſtantinople, who in y^e council of Chalcedon, was made of equal authority with the biſhop of Rome, did earneſtly ſtriue to get the ſupremacy,Conſtantinople ſtroue for it. ouer Rome and all others. And by al likelihood he had preuailed, if Mauritius the the Emperour, (who as ſome ſtories report tooke part with the patriarch of Conſtantinople) had not beene cut of cruelly, by Phocas that did ſucceede him in the empire. So that hereby the pride of the biſhops of Rome was ſomewhat hindered, and this authority which nowe he claimeth was almoſt taken from him. And he that ſoone after, did write himſelfe vniuerſall biſhop, or rather biſhop of the vniuerſal church, and head of the church, had almoſt beene ſubiect to the patriarch of Conſtantinople. So that in good time did the popes thinke, that that vnnaturall and ſauage bloud ſheader Phocas, did cut his maiſters throate: ſeeing that by Phocas his meanes,Ph…as his decre … they got that ſupremacy decreed on their ſide, that the biſhops of Rome ſhould be called and counted, ſupreme heads of the church. So now this proud decree of this cruel Emperour,The … ſtep vntounto the popes ſupremacy. is the third ſtep vntounto their intollerable pride. The biſhop of Rome hauing thus gotten, ſome ſure footing in this proud chaire, controlleth biſhops, calleth councils which before the Emperour had wont to doe, and in all othe ſuch things, doth ſhewe his authority, in his writings and letters, p. 119for the moſt part calling himſelfe the head of the vniuerſal church, ſtil creeping thus higher and higher, yet not openly but couertly and by little and little: vntill at the length he got him a fourth ſtep.The fourth ſtep. He depriueth the Emperour of hauing any thing to doe in the popes election. For hauing as much authority as he could yet ouer biſhops, and that by the Emperours decree, he ſought to pull his necke out of the coller, wherein the Emperour did hold him. For he thought it was a burden to bee in ſuch ſubiection to the Emperour, that vnleſſe he would confirme the election, he could not be pope.

Therefore whereas Conſtantine the fourth Emperour of that name, being moued (as the ſtories report) by the godlineſſe of Benedict the ſecond, biſhop of Rome ſo called, did ordaine that he that was choſen pope, by the cleargy, people and army of Romans, without any confirmation of the emperour or his lieutenant, ſhould be accompted pope: whereas before it might not be without the emperours leaue, who had, as alſo the kings of France eſpecially, a chuſing voice in the electing of the pope, if we wil beleeue a ſtory written by a Frier,Ioh Rioche compend. Hiſt, a faſt friend to the church of Rome, called Rioche who wrote in our times: afterwards the Emperours would hauehave reſumed their own right againe, perchance becauſe that after Benedict they found none ſuch, but ſome ſucceſſours of his, that behaued themſelues too arrogantly and inſolently, againſt their Lorde and maiſter, but they coulde by no meanes get it into their handes to keepe it, though Leo the viii. and ſome other yeelded vntounto him. For the ſucceeding popes many of them did ſtil incroche more and more, debarring the Emperour of his right in their election, vntill about 400. yeares after that the biſhops of Rome had gotten this from the Emperour, Alexander the 2. pope not willing to ſtriue againſt his maiſter,Benno a Card. of the life and acts of Hildebrand. did publikely proteſt in the pulpit, that he would not be pope vnleſſe the Emperour woulde confirme him, whereof he ſaid he would write vntounto the Emperour. When Hildebrand who was after pope and called Gregory the ſeuenth heard this, hardly being able to hold his hands, whileſt maſſe was in doing immediatly maſſe being ended, before the pope could put of his maſſing garments, he taketh him into a ſecret place, and buffeteth him well fauouredly, and tooke ſuch order, that within a while Alexander the ſecond died, and made p. 120roome for Hildebrand to ſit in his chaire. And this reward did pope Gregory the ſeuenth, beſtow vponupon his predeceſſour Alexander the ſecond, becauſe he would reſtore to the emperour, that which wrongfully they kept from him, and performe vntounto him ſome piece of duty. And yet they thought they were not high enough, neither yet that this their authority was ſure enough vntounto them. And therefore they thought good to deuiſe ſome means how this authority which already they had might be confirmed to them, minding yet to mount higher, as God willing ſhall after be declared.

But to make ſure that they had done,The profe of the ſupremacy out of gods wo…d weake and ſuſpected. ſometimes they would ſeeme to hauehave this authority from Chriſt. But their proofe is nothing plaine, & although they alleadge ſome words of Chriſt for proofe, yet, the apoſtles did neuer make any mention of anie ſupremacy, the fathers of the firſt times, did neuer commende it vntounto vsus, in the councils they ſeeme rather to fetch their authority from the ordinance of man, then from Gods word. For what meaneth it els, that the legates to the B. of Rome, both in the councill of Carthage and Chalcedon, doe ſo earneſtly vrge the decrees of the Nicen councill, if that which now they bring out of Gods booke, had beene knowen to be ſufficient proofe of the ſupremacy? What needed they ſo notoriouſly to falſifie the council? What needed the fathers to take ſuch paines, and to be at ſuch coſt, as to ſend for true copies of that council, to Conſtantinople, Alexandria, and Antioche, to trie whether the fathers in that council of Nice, had giuen ſuch power to the biſhop of Rome, if in theſe words, To thee will I giuegive the keies of the kingdome of heauen, Chriſt had promiſed, or in theſe, feed my ſheepe. Chriſt had giuen, ſuch fulnes of power ouer all others, to the biſhop of Rome? Seeing therefore that proofe ſeemed not ſtrong enough in thoſe times, the graunt which they had from Phocas, did them no great good, to ſhewe what right they had to that ſupremacy, (although thereby they got poſſeſſion thereof:) For if by his gift they claimed, then they confeſſed this their authority to be from man,Phocas his decree they thought a reaſon ſcarce homeſt enough. and that from too wickes and bloudy a murdering man, to doe any great good in Chriſt his church, or for ſetting downe of any order whereby all ſhould be ruled. Then alſo it might hauehave beene called in queſtion, whether p. 121he by his authoritie, could ſubiect all men for euer, to that church of Rome or not. To make their title therefore as good as they could, they deuiſed another helpe.

They fained this gift to be from Conſtantine, The donation Conſtantine.the firſt emperour that publickly allowed of chriſtian profeſſion. And they make him to giuegive, not onelyonly his palace of Lateran, and many other temporallties, to the biſhop of Rome, as maſter Bellarmine would hauehave it thought, but they bring him in ſpeaking theſe words,Ce pontif. Rom. Lib. 4. cap. 17. & lib. 5. cap. 9. We decreeing doe ordaine that he (the biſhop of Rome) ſhall hauehave the ſupremacie as well ouer the foure principall ſeates of Antioch, Alexandria, Conſtantinople, and Ieruſalem, as alſo ouer, all churches in the whole earth. And that the pope for the time being, of that holy church of Rome, ſhall be hier, and Prince of all princes in the world. Is this onelyonly to giuegive temporalties? But the falſhood of the donation of Conſtantine, doth ſhine more bright then the noone day, although the papiſts make great account of the ſame. Yea Melchior Canus altogether a papiſt, yet he did either ſee more, or dealt plaiulier, in this matter then did maſter Bellarmine. For although he be loth to denie it, or to diminiſh the credit of it, yet he bringeth moe reaſons againſt it, then hee with all his felowes can be able to anſwere. So that we neede not ſeeke for arguments out of Laurentius Valla, or others to confute it. For euen hee hath giuen it a more deadly wound, then can be healed againe. He confeſſeth that the lawyers take it to be but a fained matter, and therfore cal it chaffe, for it is indeed ſo called in their owne diſtinctions. He acknowledgeth that Euſebius, Ruffinus, Theodoret, Socrates, Sozomenus, Eutropius, Victor, and other authors of credit, who moſt diligently wrote all that Conſtantine did, hauehave not onelyonly made no mention of that donation, but alſo doe affirme that he ſo deuided his empire among his three ſonnes, as that the one of them had Italie. And that Ammianus Marcellinus in his fifteenth booke writeth, that Conſtantius (Conſtantines ſonne) had the rule of the citie (of Rome) and made Leontius his liuetenant there. And laſtly, that all Hiſtories record, that many Emperours after that time ruled in Italie, yea and in Rome. What can be more plaine? Their owne Lawyeares confeſſe it to be p. 122fained, no good ſtory recordeth it but y^e contrary. Rome after this gift, was the imperial citty and ſeat. Therefore either Conſtantine gaue no ſuch thing from him and his heires, or his gift was nothing worth. Melch… or Canus alſo doubteth of the very foundation of this fable,Ibidem. which is the leproſie whereof they faine that Conſtantine was healed, plainly affirming, that in any good author he readeth no ſuch thing. But not he only doubteth hereof, but long before him, it hath beene ſpied by Anthonius B. of Florence in his hiſtory,Pant. 1. Tit. 8. c. 1. L. 3. of catholike concord. by Volateran writing of Conſtantine, & by the cardinal Nicolas Cuſam a faſt friend and faithful to that Romiſh church, that this donation was not in the old coppies of Grecians decrees. And therfore when it was added, themſelues accompted it but chaffe and no good corne. And theſe and ſuch reaſons made Pius the ſecond pope of that name, to maruell in a certaine dialogue, written by him being a Cardinall, that the Lawyers were ſo mad, as to make any queſtion of that matter, which neuer was.

And that wee may ſee,Themſelues agree not to what pope it was giuen. how all things in this donation of Conſtantine are but fained, whereas the donation maketh Silueſter the Pope to whome this gift was giuen, yet in another place,Cauſ. 12. q. 1. ca. faturam. the ſame thing is ſaid to be giuen vntounto Melchiades, that was biſhop before Silueſter. And he is made to ſpeake, as though it had beene done before his time alſo. And yet this Melchiades was pope, about two or three yeares, before Conſtantine was Emperour,Cron. Euſeb. and died long before he gaue peace and quietnes to Chriſtians, as in the Cronicle of Euſebius, who lined in thoſe daies, it may appeare. What needeth this point of their doctrine any aduerſary. Themſelues doe fully confute one another, And the prouerb is in this found true, when theeues fal out, true men come by their goods. For theſe decrees if they be well conſidered, it is not hard to ſpie falſhood in them both. And therefore we may take heede how we truſt them, ſeeing that in theſe two we ſee plainly, how the one is contrarie to the other, and both contrary to the truth. There are alſo ſome impoſſibilities in the ſaid donation, which doe ſufficiently prooue it, to be but a fraudulent deede.Impoſsibilities in the donation. For the occaſion of this gift is there ſet downe. Namely that Conſtantine beeing baptiſed is healed of his leproſie, and thereupon giueth theſe things to Silueſter, p. 123of whome he was baptiſed. And yet beſids many other ancient hiſtories of good credit, Saint Hierom doth plainly write, that he was baptiſed at the latter end of his life, and that not of Silueſter biſhop of Rome, for hee was dead and alſo Marke that ſucceded him, but of Euſebius biſhop of Nicomedia, ſome ſix or ſeauen yeares after Silueſter was dead. How then could theſe things be giuen to Silueſter at the baptiſme of Conſtantine, Silueſter being dead ſo long before? Or howe at his baptiſme in Rome, when he was baptiſed in Nicomedia, the chiefe citie of Bithinia, many hundred miles diſtant from Rome? But it is ſtrange that they are ſo impudent, as to name Conſtantinople at this time for one of the principall ſeats of biſhops, as in this donation they do, which was called not by that name before Conſtantine in the tenth yeare of his raigne did build it, but while Silueſter and Marke his ſucceſſor liued it was called Bizance.

And about twentie or thirty yeares after the death of Conſtantine, was there a councill at Conſtantinople, Conci. Conſtant. 1. cap. 2.wherein y^t ſea of Conſtantinople obtained to be next in account to Rome which before y^t time was no patriarchal church. And it is plaine by ſtories that at Conſtantinople, ther was either no church at all, or elſe very ſecret, vntill about the latter end of Conſtantines time. For that very yeare that he was baptiſed many of Conſtantinople were baptiſed in ſomuch as Nicephorus maketh mention of aboue twelue thouſand men beſides women and children,Niceph. li. 7. c. 34. that were baptiſed there at once. And Conſtantine himſelfe doth much reioyce,Theod. li. 1. ca. 16 in a letter that he writeth to Euſebius, that in that citie which himſelfe did build, and did beare his name, a very great mumber were become chriſtians, and for that cauſe hee taketh care, that they might hauehave churches built for them. So that as yet wee ſee they had not their churches much leſſe can wee imagine, that then they had any Biſhops, that would looke for ſo high a place among others. And therefore euen hereby appeareth the falſhood and folly of this forged donation.

There are alſo in the ſame donation ſome things that ſauor of the pride that afterwardes appeareth in the biſhop of Rome, but was not then in them. For that donation falſely attributed p. 124to Conſtantine, doth giuegive vntounto the biſhop of Rome, greater principality of power, then this kingly or roial maieſty had, and an Imperiall authority.

Nowe howe manifeſtly falſe this is, wee may very eaſily marke, if we doe conſider either the ſtile, that the Biſhoppes of Rome that then were, did vſe, when they wrote vntounto their bretheren, or their maner of behauionr, when they came amongſt them, or the authoritie which the Nicen council, that was in the time of Conſtantine gaue vntounto them, but equall with the patriarches of Alexandria and Antioch, and eueryevery one of them to looke to their owne charge (among whome if there were any inequalitie, the priuiledges of the biſhop of Rome, had not ſo large a compaſſe by far, as the other patriarches) or the ſoueraignty which Conſtantine the emperour did ſtill keepe and exercciſe, in, and ouer, not Rome onelyonly, but the whole church, not in ciuil matters onelyonly, but in calling of councils, commanding the biſhops, comforting the godly, reprouing the hereticks, and in directing how and after what maner, they would debate and determine matters in the council. To be ſhort, if we remember how ſome of the councils, of which I hauehave often ſpoken alreadie, did ſtifly denie to the biſhop of Rome, for leſſe ſuperioritie then by this graunt they might challenge, it will eaſily appeare, that they knewe not then of any ſuch priuiledges, that Conſtantine had graunted vntounto that ſeat. For if then any ſuch ſuperioritie or ſupremacie had beene due vntounto them, the fatheres of thoſe times, who often ſtoode in neede of their helpe, would neuer ſo flatly hauehave withſtoode their indeuours. And themſelues alſo would hauehave beene as readie by themſelues or their legats, to hauehave pleaded the donation of Conſtantine, if then it had beene thought vponupon, as they were to coine new canons of the Nicen council. They pride therefore that in this grant appeareth, doth proclaime to the world, that it ſauoureth not of that chriſtian modeſtie, that was for the moſt part in the biſhops of thoſe times, but it is ſome baſtard of a later breede. And of that ſpirit of ambition, doth that alſo ſauour, that is ſaid that the pope ſhould be prince of al prieſts, and aboue al churches in the world. But this is confuted in that which before hath vin ſpoken. For long after this the biſhop of Rome, yea and that by p. 125vnlawful meanes ſometime, did ſeeke for that preheminence, but it would not be graunted vntounto them: how beit one thing in this donation I cannot but remember you of, becauſe it ſheweth in my iudgement, that this forgery was committed but of late yeares in compariſon, euen after that they had brought the emperours vnderunder their ſubiection, and did beare all the ſway in the citie of Rome. And that is this, that they bring in the emperour yelding the imperiall citie into the popes hands, and that as though it were not fitt or ſeemely, that the earthly emperour ſhould dwell there, where the heauenly emperour (ſaith he) hath placed the head of chriſtian religion. Can there be any greater diſgrace to worldly princes, then to make them vnworthie to be neighbours to that proud prieſt of Rome? Can they lift vp themſelues by any meanes hier in pride againſt man, then ſo to aduaunce and eſteeme of themſelues, aboue the greateſt monarches in the world? Did Conſtantine vſe to ſpeake or write ſo? Did he thinke himſelfe vnworthie to be neere them? They that are but indifferently acquainted with the ſtories of Conſtantine, doe know that he loued ful wel, to be not only neere to biſhops, but euen among them alſo. But they that forged this fable, would hauehave the world to thinke, that either they are more holy, then euer were the leuiticall prieſts: or elſe that that good emperour his ſcepter, ſworde, and crowne, were more vnholy and prophane, then thoſe enſignes of gouernment that belonged to the kings ouer the Iewes. And what elſe doe all thoſe imperiall ornaments, crownes, ſcepters, miter, coller, clocke, cote, banners, and ſuch like ſignifie, which there they ſay are giuen to them, but that this forgerie was committed, after that the proud popes did ſo ouercrow the emperours, that they became but as it were their ſeruants? For it was far from Conſtantines minde to make him ſelfe their ſeruant as afterwards the emperours were. And the popes that then were had other matters to doe, and other thoughts poſſeſſed their hearts, then that they could be caried away, to ſuch vaine deuiſes. They were ſcarſly out of one perſecution, being freed from it by Conſtantine but that they fell into another that troubled the church maruelouſly, namely the Arrian hereſie, againſt which the good biſhops, did then oppoſe themſelues with might and maine. p. 126And as theſe things doe ſauour of the pride of latter times, ſo ſome things alſo ſauour of ſuperſtition, more then as yet was crept into the church. For Conſtantine, in this his donation which they impudently aſcribe vntounto him, doth giuegive for the maintenance of lights in the church of ſaint Peter and Paul, his poſſeſſions in the eaſt, weſt, north and ſouth, and by name he reckoneth vp many countries, where he had giuen his poſſeſſions, for the maintenaunce of thoſe lights. But in deed it appeareth that he did beſtow his reuenues vponupon more neceſſary things as in the building of churches, whereunto chriſtians might reſorte to ſerue God, and in calling the Nicen council, for the determining of ſome queſtions in religion. As for lights if then they vſed any yet ſuch large deuotion in ſuch toies and trifles is a plaine fruit of latter daies of ignorance.

Thus there is almoſt no kinde of thing granted vntounto themThe imitation of the emperours court for officers in that dotation, but is a good argument to conuince their falſhoode. The apiſh imitation of the emperours court, for officers and attendants, that is there graunted, doth alſo ſhew that it was not deuiſed in the daies of the humble popes: & the proud cardinalles, who are theſe their ſtately officers were not yet found.

Many other exceptions might be made to that pretended donation, and many moe reaſons might hauehave beene brought againſt it, but this that is ſaid, had beene more then enough, in ſo plaine a matter, had it not beene that many of the popiſh writers, hauehave pleaſed themſelues ſo well in their forged follie.

Hetherto we hauehave ſeene howe the popes hauehave made of the voluntarie ſuites that the godly made to the biſhops of Rome, beeing forced thereto by ſome extremities, neceſſarie ſubiection, and out of their requeſts, they gather a profeſſion of obedience. Then alſo how they gote the decree of Phocas one their ſide. And laſtly, howe they got the right of confirming the biſhops of Rome, out of the emperours hands, pretending for theſe and all other their fulneſſe of power, ſometimes the words of our Sauiour Chriſt. But to ſupply the want of helpe which there they find (for in trueth they make not for that exceſſiue pride of the Biſhop of Rome) they pretend p. 127(although without any colour of truth) a gift of theſe and other their priuiledges, from Conſtantine the great.

But nowe let vsus looke further into their practiſes. Did they now content themſelues, when they had the commaunding of all biſhops, and had gotten this name, that is vnfitte for any man to be called, Head of the vniuerſall Churches? Could they content themſelues with this exceſſiue honour? No. They muſt yet goe one ſteppe higher. For hitherto the Biſhoppes of Rome were ſubiect to the Emperours, as may very well bee prooued by their owne epiſtles. Gregory, who did ſo bitterly inueigh againſt the proude name of vniuerſall biſhop, that Iohn patriarch of Conſtantinople tooke vponupon him, him ſelfe being a biſhop of Rome, giueth many euident teſtimonies of this ſubiection, which the popes did acknowledge to the emperors.Lib, 2. epiſt. 100, As moſt notably in an Epiſtle to Mauritius the emperour, hee calleth the emperour his lord very often, yea he abaſeth himſelfe as vnworthie to ſpeake to his lord, he being but duſt and a very worme. He acknowledgeth himſelfe ſubiect to the emperours commanndement, that he oweth him duetie and obedience, his vnworthie ſuppliant and ſeruant. I omit many other that were afore him.

And out of an infinite number of teſtimonies that hee doth afforde, I hauehave taken but one, and yet that ſuch a one as doeth ſufficiently prooue what reckoning the biſhops of Rome, at that time made of the emperours. And yet now we ſee ſome pride beganne to ſhew it ſelfe in the church. For euen now was that a great ſtrife for the name of vniuerſall Biſhop. And that yet euen then did this learned father and Biſhoppe of Rome acknowledge himſelfe to bee an vnderling to the Emperours, yea, and after that Phocas had giuen the Biſhop of Rome that priuiledge to bee head of the Church, almoſt a hundreth yeeres,Tom. concil. 2. concil. 6. Act. 4.Acts 4 Agatho a Biſhop of Rome doeth write two godly Letters vntounto Conſtantine the fourth, Heraclius and Tyberius Emperours, wherein very often hee calleth them his Lordes,Epiſt. 2. profeſſeth his obedience, excuſeth their not ſending ſome from the Councill to them, as they had commaunded, yea, and themſelues to bee vntounto the Emperours ſeely or ſimple ſeruants. But in the end this ſeemed a grieuous yoke p. 128and a heavy burden.The ſift ſtep to ſupremacy, the debaſing of princes. They ſaid within themſelues we will not hauehave this Emperour to rule ouer vsus, we are they that ought to ſpeake, who is Lord ouer vsus. But this becauſe it was a very hard attempt, it muſt needes be long in working. As in deede it was, many hundred yeares.

The firſt that I remember, that did diſgrace in any reſpect the Emperour,Platina in conſt. was pope Conſtantine who was not aſhamed to ſuffer Iuſtinian the Emperour to kiſſe his feete, which after grewe to be the greateſt office of curteſie that the pope woulde ſhew to the greateſt monarchs, to admit them to that baſe intertainment, which alſo continueth to this day.In Conſtantin. Of him writeth Onuphrius in his annotations vponupon Platina. Conſtantine firſt of any biſhop of Rome, durſt withſtand Philippicus the greeke Emperour to his face openly.

Perchance becauſe Iuſtinian that was Emperour next before Philippicus, had kiſſed his feete, it made him the bolder with his ſucceſſour. The pretence that Conſtantine tooke holde vponupon to withſtand the emperour was this. Philippicus vponupon good warrant out of Gods word,The controuerſie concerning images. did forbid images, and commande them to be aboliſhed, in which the idolatrous biſhop Conſtantine did withſtand him. Afterward Leo the third being Emperour, and maintaining that good cauſe againſt images, Gregory the ſecond that was ſucceſſour vntounto Conſtantine, tooke greater matters in hand againſt the emperour. For he tooke from Leo whatſoeuer belonging to the empire, the Longobards had left in all Italy An. 729. I report theſe ſtories out of Onuphrius, a great friend to the pope, and Romiſh church. He alſo in the ſame place ſpeaking of another pope Gregory the third who was next after the ſecond telleth how he ſought for aide of the French, againſt thoſe Longobards. For indeede he reiecting his natural prince, to whom in duty he was bound, the Emperour, did ſeeke as already he had gotten to be aboue al biſhops, ſo in the end, to be aboue al princes and potentates in the earth. Whereof Gregory the third in this place layeth a good foundation, in reiecting an old maiſter, for a new friend. Yea he doth excommunicat Leo the Emperour, and depriue him to his empire, as Platina reporteth. Thus we ſee how the pope hath by little and little,In Greg. 3. gotten to maſter the Emperour himſelfe. For as in theſe popes, the beginning p. 129hereof was laid, ſo afterwards it grewe more and more vntil at the length the emperours were but their vaſſals and at their commandement. But how they vſed this their immoderat power muſt be afterwards declared, if God wil. Now as this vnſatiable ambition, muſt needs be odious vntounto, and hated of that mightieſt monarch,Reuel. 19. 16. Math. 28. 18.Rev 19:16Matt 28:18 King of Kings and Lorde of Lordes, to whom al power in heauen and earth is giuen (for if he could not abide that his apoſtles ſhould ſo much as reaſon among thē ſeluesMark. 9. 33. 35.Mark 9:33Mark 9:35 who ſhould be chiefe, howe much leſſe can he abide that they ſhould deſpiſe his lieutenants,Their practiſes to keepe them great ſtill. to aduance themſelus?) ſo did they aſſure themſelues, that it would be enuied at, and ſpited of men. And here therefore they want not their practiſes, to keepe them in this higheſt eſtate, to controll and command euen whom they wil, at their pleaſures.

Firſt becauſe none ſhould be ſo bold as to ſpeake any thingEpitom. Eron. againſt their pride, it was made by pope Pius the ſecond periury or againſt the oath of a biſhop,Pcriury to ſpeake truth of the pope to ſpeake and thing againſt the pope be it neuer ſo true. It may be alſo that his meaning was to make the pope to be eſteemed as neere of kinne to God himſelfePreſat. in Expoſ. Simbol. Apoſtol. as might be. For the expounder of the creede in Ciprians works ſaith the like of God, that it is dangerous to ſpeake the truth of him. But his meaning is that our weaknes and wants will not let vsus ſo ſpeake of him as we ſhould: And the popes feare is, that if we ſpeake truth of him we muſt ſpeake otherwiſe then he would hauehave vsus, or were for his honeſty. Nowe biſhops hauing their tongues and pens thus bridled, who durſt venture to finde any fault? If for them to ſpeak the truth be periury what ſhould it be thought in others? And thus becauſe he ſaw, that to hauehave the truth of popes doings known, it would be a burning ſhame, he full wiſely laieth this blocke in that way, and thus maketh vp that gappe.

And after commeth in to ſerue their turne that fulneſſe of authority,Power of the keies. and power of the keies, which they would ſo ſeeme to hauehave from Chriſt as that none but they ſhould rule that ſterne, none but they, ſhould hauehave that iuriſdiction. So that if they curſe none can bleſſe, if they excommunicate, none may abſolue, if they binde, no man may looſe.

Wherein they challenge ſo great priuiledge, that they can p. 130worke thereby againſt the law of God, the lawe of nature, the law of nations.Releaſing ſubiects of their duty of obedience. They can (if you will that they will tell you) releaſe the ſubiectes, from the bond of obedience, which they owe to their magiſtrates, and the children, they can cauſe to rebell againſt their parents.

A perilons practiſe is this for all princes eſtates, thus to lead the people on the blind ſide, as to make them beleeue, that to rebel is to obey and to diſhonour their ſuperiours, is an acceptable ſacrifice to God.

By theſe their powerfull keies,Immunities of the clergy. they alſo open the dore of immunities and priuiledges of the clergy, whereby they are exempt from all corrections and puniſhmentes, vnleſſe forſooth it pleaſe his holines, to deliuer them to the ſecular power, to make them his hangmen.

But of their owne authority they may not touch him, becauſe they are (ſay they) the Lordes annointed. By which meanes they grew to great ſawcines, and the ſtate was not a little indangered thereby in many places.

They had alſo another practiſe to maintaine their pride,Shrift. and hold them in their high ſeate: That is auricular confeſſion, or that which we call ſhrift. For vnderunder colour of being ghoſtly fathers, the Popes ſubtill and ſworne friendes, had acceſſe to princes, had conference with their counſellours, had knowledge of their ſecrets, had opportunity to practiſe with their falſe and faithleſſe ſubiectes, and they might, and did take al occaſions, by terrifying the conſciences of princes, in reſpect of their ſinnes, which they made knowne to them, as if there were no hope of mercy at the hands of God, if firſt they were not reconciled to the Holy Father the Pope, and the holy mother the Church of Rome.

And thus were they eueryevery way diſtreſſed, their conſciences being intangled, and their eſtates indangered. But one of their moſt ſubtill ſhiftes was the taking away of knowledge from the people. Whereby they became as men, that walked in the darke,Ignorance. in an vnknowne way. They neuer knewe whether they did right or wrong. They knew not their own duty. They were taught to beleeue as the church beleeued.

Now although they heard much of the church of Rome, yet p. 131for the moſt parte they were not acquainted with it. So that the church that muſt be their direction,What it is in the Romiſh language to beleeue the church. muſt be their parſon or vicar or perchance their biſhop. Who if he would leade them out of the way, they muſt needs go wrong. Becauſe their light of knowledge, was quite put out.

The Scriptures were either quite taken from them,The ſcriptures ether quite taken away, or corrupted. and mens dreames and deuiſes deliuered, to the lay people inſteede of them: or els they were ſo corrupted, with fooliſh gloſes, and ſo mingled, with mens traditions, that the true ſence and meaning of them was ſtil vnderunder a buſhell, ſo that it gaue no light at all to them.

Nowe they not knowing their duty, which God had commaunded them to performe to magiſtrates, howe eaſily might they be drawen aſide from the ſame? Yea they through ignorance, not beeing able to put a difference betweene trueth and falſehoode, howe readily might they be moued to thinke it to be true that they doe ſay vntounto them, who were onelyonly reputed and taken for holy Church, that the Pope is Chriſtes Vicar: that he is ſo much more excellent then any worldly potentate, as the ſoule is better then the body: that there is no leſſe difference betweene the glory of the Emperour and the pope, then is betweene the brightneſſe of the Sunne and of the Moone. The pope being like the Sunne, and the Emperour compared to the. Moone which hath her light from the Sunne.

Theſe and other ſuch like blaſphemies againſt the maieſty, whome God hath placed vponupon earth, were accompted good doctrine, and ſtrong proofes through want of knowledge. And this very effect that ignorance did worke, whereby the very brokers for the church of Rome, did ſee themſelues and their maſters eſteemed halfe as Gods, and their meſſages receiued more readily, and more conſtantly kept, and more willingly obeied, then gods word by a great deale, made them to proclaime ſo lowde, and ſo ſtiffly to maintaine, that ignorance is the mother of deuotion.

And why ſhould they not,Ignorance ſay they mother of deuotion. when they ſee that princes are readye, by reaſon of their ignoraunce in Gods trueth, p. 132to be led and guided by ſuch blind guides, euen to the hazarding of their kingdoms? And the people therby are withdrawen from al duty, ſo that they may leade both prince and people, as Eliſha led the Syrians euen into their enemies hands.…. Kings 6, 19.

And as this ignorance hath beene a great cauſe that the pope hath mightily preuailed, and aduaunced his ſeate farre higher than became one of his coate, and yet his pride was neuer ſpied of many:Ignorance at this day cauſe of much euill. euen ſo at this day for want of knowledge the people are moſt eaſily drawen, to worſhip euen the very name of Holy Father, and to ſucke the breaſts of the holy mother the Romiſh church. Whoſe doctrines, if they could examine, whoſe ſpirites if they coulde trie, whoſe horrible blaſphemies againſt Gods trueth, and vnnaturall cruelties againſt Gods ſaints, if they could with indifferent iudgement conſider of, if (I ſay) the Lord in mercy would vouchſafe them that knowledge, they would euen hate the name of a Romiſh catholike, and feare to be of that company and crew, that ſo plainely, and ſtubburnely reiecteth Gods commaundement, deſpiſeth Gods magiſtrates, deceiueth Gods people, and leadeth them in the waies of death and damnation: There are alſo ſome other meanes and practiſes, whereby the popes drawe the people into great admiration of them.Pardons and agnus deis. Namely, their pardons and indulgences, their agnus Dei, and ſuch other traſh and trumpery, whereby they perſwade the ſimple ones, that they can effectually and really pardon their ſinnes, which is Gods office onelyonly, take away their iniquities, deliuer them from damnation, and ſhield them from all euill. And who would not giuegive all that he hath, if he might attaine to theſe benefites? who would not ſell the whole earth to winne heauen? Who would not looſe his life, to ſaue his ſoule? But the ſunne-ſhine of knowledge would eaſily driue away all ſuch miſts. And they who in their blindeneſſe do eſteeme that man of ſinne that ſitteth at Rome, to be more then halfe a god, and ſee nothing but greatneſſe in him,Marke 8. 24.Mark 8:24 as the blinde man of Bethſaida, who before he ſaw perfectly ſaw men walking like trees, (ſo great they ſeemed in his eies▪) yet when God ſhall take away that veile of blindneſſe, and heale that infirmitie in them, they ſhall then ſee, the biſhop of Rome as he is indeede, to be an enemy to God and man, a ſubuerter of eſtates, a foe to princes, p. 133a ſnare to ſubiects, and a very corrupter of true chriſtianitie and godlines.

And thus much of the ſhifts and ſleights that the Biſhop of Rome vſed to come to his greatneſſe, by little and little, growing to that that now we ſee. Sometime vſing flattery, falſhood and forgery, yea, and afterwards bringing the emperour vnderunder by plaine force and feare: alwaies taking aduantages and oportunities, when emperors were either otherwiſe imployed in affaires, or hated for their life, or ſome way ſo diſtreſſed, that they could not withſtand him and his partakers, then would hee moſt earneſtly purſue and perſecute them, vntill he had his wil, which I truſt will appeare plainely in the diſcourſe that now I am to enter into, which is as it were a trial and ſearch of the doings of the biſhop of Rome and of his behauiour, after that he beganne to be ſo mightie.

Now to take a good and ſufficient ſuruey of the popes Supremacie, it is not inough to trie his Title, to ſee his euidence, and conſider of his proof, neither yet to acquaint our ſelues with his ſhifts and practiſes, wherby he hath gotten himſelf into that very high ſeate and fulnes of power,Declarat. contra Nauar. & Con…. (as Sixtus Quintus ſpeaketh) which they would ſeeeme to claime by right, and wherein now they play more than rex, of which two points I hauehave ſpoken before: but it is alſo (in my iudgement) very neceſſary, that we looke ſomewhat into his doings, and examine how hee hath ruled and raigned, what good he hath done to the church, what profit he hath brought to the chriſtian common-wealth. When God did ſee the continuall rebellion of his people, that they would by no meanes be reclaimed from ſinne, and howe little good it had wrought in them, that they had beene very lately in a grieuous captiuitie: he then by his prophet Zachary chapter 11. verſe. 16. threatneth vntounto them this great and grieuous plague, that he will raiſe vp a ſheepeheard in the land, which ſhall not looke for the thing that is loſt, nor ſeeke the tender lambes, nor heale that that is hurt, nor feede that that ſtandeth vp, but he ſhall eate the fleſh of the fat, and teare their clawes in peeces. And that there were ſuch ſheepeheardes amongſt the people of Iſrael, and that wo and deſtruction belonges to them, God by his prophet Ezechiel chapter 34. verſes 2, 3, 4. doeth p. 134teſtifie, pronouncing wo to the ſhepheards that feed themſelues, eate the fat,A potterne of the holy father of Rome. cloth thēſelues with the wooll, kil them that are fed, but feed them not, they ſtrengthen not the weake, they heale not the ſicke, binde not vp the broken, bring not againe that which was driuen away, ſeeke not the loſt, but rule them with crueltie and rigor: I neuer reade or thinke of this deſcription of an euill ſhepheard, but I ſee (me thinkes) therein a right paterne of popiſh gouernment. Neither doe I at any time earneſtly enter into ſcanning of that regiment, that is vnderunder that moſt holy father, but I remember how the holy ghoſt painteth out theſe proude, cruel and idoll ſhepeheards. The one ſeemeth to bee ſo right a paterne of the other, as if they were all one thing, and no difference at all betweene them: or as if the Spirite of God did both foreſee and foreſhew the moſt holy father, in that glaſſe of the moſt vnholy ſhepheard. But that it may the better appeare that he that would be accounted the herd of Chriſts flocke, doth but ſeek for to ſatiſfie his own pride, profit and pleaſure, not hauing any due regard, either to Gods glorie, or the good of them whom he calleth his ſheepe: let vsus conſider, how violently and impotently, his immoderat affection doth carry him, to ſay & do as himſelf liketh beſt, both againſt God and man, and how inſolently he beareth ſway in Chriſt his church. And firſt to beginne with his names and titles,Lib. 2. cap. 31. out of the which M. Bellarmine wil prooue, that the Biſhop of Rome is Peters ſucceſſour, in the whole or vniuerſall church. For that he tooke in hand to proue, But I on the contrary by thoſe names ſhall (by Gods grace) plainely prooue,…. 2. cap. 12. that he robbeth Chriſt of his ornaments, and taketh from him his titles that belong to him onelyonly. And firſt he calleth himſelfe head of the vniuerſall church, which name ſo properly belongeth vntounto Chriſt, that we cannot giuegive it to any other, without great wrong, both to the head and the body of the church. To the head, in that the office which God the father laid vponupon Chriſt, in appointing him ouer all things the head to the church,Epheſ. 1.Eph 1 ſhuld be beſtowed vponupon a ſinful man: to the body which is Chriſts church, becauſe by that meanes it ſhould hauehave but an idle head, eueryevery way vnable to performe the dueties of a head. I deny not but the church of Rome, for 4 or 5 hundred yeres after Chriſt, might iuſtly be called the head of the church, that is a p. 135ring leader to other churches in reſpect of religion which remained more ſincere there then elſewhere for many yeares, neither was that church ſo troubled with hereſies as were others. I confes alſo that ſom of the biſhops of Rome, for their forwardneſſe, learning, and paines, imployed to the benefit of the church, might worthely be called in ſome ſence heads of the church, as in the firſt parte of this treatiſe I hauehave ſhewed. Then will ſome man ſay, what is then the fault which you charge the biſhop of Rome withall, in calling himſelfe the head of the vniuerſall church? Firſt that he maketh that name proper to him and his ſeate, which many times more iuſtly belonged vntounto others, who for their learning and trauel, for the church of God, deſerued much better of Gods church then any pope of them al.

Further alſo that it is not, that ſignification of the name head, that will ſatiſfie the popes ambitious humour, thereby to be counted a man, onelyonly able or fit to guide and direct others, but he will ſo be a head, that hee muſt commaund, forbid, bind, looſe, retaine, remit, diſpence, denie, doe, and vndoe, as his vnbridled affection, ſhould carie him. Which ſoueraigne power ouer the church or any parte of the church, we cannot find that God gaue vntounto any man, either Peter, or Paul, yea or to Chriſt himſelfe as man onelyonly (for he was taught of his father what to doe, and what to ſay) much leſſe then would his vicar of Rome, if he had but one ſparke of chriſtian humilitie, claime ſuch abſolute power, ouer the whole earth. Seeing therefore by this name head, hee chalengeth greater power then either any good man would hauehave in Gods church (for the godly can be content to ſpeake of God as God teacheth them, and to doe as hee woulde hauehave them) or is fit for any man to hauehave, as his vnruly doings do ſufficiently declare: we iuſtly denie, that euer any biſhop of Rome, was of the godly called the head of the church, in that ſence that it is now vſed, as their doings doe plainly teach vsus. As for the name Papa or pope it was a common name to all biſhops as is confeſſed by Baronius, yea and graunted alſo in this place by maſter Bellarmine himſelfe. And it ſignifieth as much as father or grandfather, ſo that it ſeemeth, that it was firſt giuen vntounto biſhops by godly chriſtians, who did honour and reuerence them for their calling. And why may not this p. 136name, be aptly giuen to any diligent biſhoppe or paſtour, in the church of god?Lib. 2. cap. 31. No maſter Bellarmine wil hauehave this name after a more particular maner to be giuen to the biſhop of Rome, then to any other.Match. 23. 9. Then we muſt learne of Chriſt not to call any man our father vponupon earth. For there is but one, our father which is in heauen. And therefore if he wil otherwiſe be our father then man may be our father, let him ſeeke for other children, for to ſuch a father we owe no obedience.

The name of vniuerſal biſhop,Vniuerſall biſh. Actione. 3. was giuen in the councill of Chalcedon to the biſhop of Rome, maiſter Bellarmine telleth vsus. We deny it not. But without a fauourable and good vnderſtanding, that title may be very odious. For euen Gregory himſelfe a biſhop of Rome, and no man more vehemently, inueieth againſt that proud title in many plaids. His places are ſo commonly alleadged that I neede not come to any particular.Bellar anſ. to that we obiect out of the odious name of vninerſal biſhop. But Bellarmine going about to deliuer this title, from all ſuſpition of antichriſtian ambition, telleth vsus that this name vniuerſall biſhop may be taken in two ſorts. One way that a vniuerſall biſhop ſhould ſignifie an only biſhop,Vniuerſal biſhop an only biſhop. that is ſuch a one as woulde hauehave none to be biſhop but himfelfe onelyonly. And ſuch a vniuerſall biſhop ſaith maſter Bellarmine Saint Gregory condemneth. And doth he not otherwiſe condemne Iohn of Conſtantinople his pride, but becauſe he would hauehave no biſhop but himſelfe? No maſter Bellarmine the ſtories are more plaine,A reply againſt that anſwere. then that ſuch ſhifts may go for currant. The controuerſie was, whether the biſhop of Conſtantinople ſhould be as now the biſhop of Rome is in his owne account, a biſhop aboue al biſhops.

Read all the hiſtories and it wil eaſily appeare, his indeuour was only to hauehave the commanding of other biſhops. Neither could he be called vniuerſal, if he were the only biſhop but rather the ſingular biſhop. But maſter Bellarmine bringeth two or three teſtimonies out of Gregory wherein he complaineth that Iohn patriarch of Conſtantinople would be biſhop alone. Gregories meaning is plaine enough, that he ſaith he would only be biſhop, becauſe he only would hauehave the commanding of all, that others ſhould indeede be his ſuffraganes, and at his commandement which reaſon of Gregory againſt that title of vniuerſall biſhop, if it be wel marked, giueth I thinke a wound vncurable p. 137to the church of Rome. A ſoueraigne authoritie in one to commaund all (ſaith he) is to take away all biſhops but that one onelyonly, but ſuch ſoueraigne authoritie ouer biſhops the pope doth chalenge in this name of vniuerſall biſhop, as experience teacheth: therefore he maketh him ſelfe the onelyonly biſhop. And this is the thing that Gregorie ſo miſlyketh in Iohn biſhop of Conſtantinople, therefore I cannot ſee how it can be tolerable in him of Rome. But one may be called a vniuerſall biſhop (ſaith he) in another ſence, as he hath a care of the whole church, and ſo the Pope may be called a vniuerſall Biſhop. But herein maſter Bellarmine giueth very litle authoritie to the biſhop of Rome.Tom 2. anno 187 For this generall care belongeth not onelyonly to eueryevery Biſhop, but alſo to eueryevery Chriſtian as Caeſar Paronius doeth plainly confeſſe,De bonis operib. in part. li. 2. c. 24. of whom maſter Bellarmine doth write, that he is a ſingular good man, and without all doubt moſt learned. And therefore I truſt hee will by him be perſwaded, to let this name of vniuerſall biſhop be a name that may belong to mo then to him of Rome, and ſo not to make it his peculiar title. A fourth name of his,Moſt holy, is that hee is called moſt holy. And here maſter Bellarmine doth maruelouſly inſult ouer maſter Luther for inſinuating that the names of moſt high, and moſt holy, had not beene hard of in the dayes of Gregorie. Maſter Luther ſaid not ſo, maſter Bellarmine onelyonly feared that he ment ſome ſuch matter, and therefore quareleth with him and telleth him that he lieth.Conc. Chale. actione 3. obiect. Anſwer. Well, Leo the pope is called moſt holy in three ſeuerall titles, that three Graecians wrote to him. It is true maſter Bellarmine, and in the ſame action in a great number of places beſids, the biſhops yelding their conſent, do call him moſt holy. He is there alſo called holy, and why would not that name holy, which is there alſo giuen to him,The title of Moſt holy giuen to ſundry. as well content the biſhop of Rome now, as to be called moſt holy? Or why ſhould that be a peculiare name to him alone, that was giuen in that place as well to others as to him? For Anatolius the patriarch of Conſtantinople, is often called moſt holy. Yea and the council writeth vntounto Dioſcorus patriarch of Alexandria, whome they depriued of his dignitie, becauſe he was a manitainer of Futiches that notable heretick, yet I ſay, the conncill writing vntounto him, doe call him alſo moſt holy. And whoſoeuer marketh p. 138that councill, ſhall ſee no titles more common, then moſt holy, moſt bleſſed or happie, mow beloued of God, and ſuch like. Neither were theſe things giuen vntounto them as names to continue to them and their ſeate, but onelyonly ſuch titles, as they thought well beſtowed vponupon ſuch perſons, as they vſed them to. As Leo biſhop of Rome, who although he were not without his infirmiries, yet ſure he was a man of great gifts. And they in aboundance of affection towardes him, called him moſt holy. Muſt it therefore be a name hereditary to that ſinfull and ſhameleſſe broode that ſince hath ſprong vp in that place? It were abſurd to thinke, that coniurers, inchaunters, poyſeners, adulterers, and ſuch ruffians and rakehelles, ſhould be called by right of their ſeat moſt holy. And yet now nothing more common then this title. His fauourites muſt not ſpeake of him, but with this tearme of moſt holy. Looke all his bulles and writings, and you ſhall ſee, that hee that is moſt vnholy before God and men, yet by a lying ſtile muſt be called moſt holy. Yea to doubt whether it be a fit name for his holineſſe forſooth or not, is a ſinne more to be puniſhed then the breach of Gods lawe if it be true that Gentiletus writing againſt the council of Trent reporteth of a biſhop that was put out of his biſhopricke,Li. 5. Nullitate 11 becauſe in that council he miſliked that the pope ſhould be called moſt holy, and God in the ſcriptures is called but holie. And indeede he might iuſtly miſlike it, if he duely conſidered that in God hee could not ſee any thing like vntounto ſinne, in the pope almoſt no ſparke of goodneſſe in theſe latter ages. And, this I take to be the reaſon why maſter Bellarmine, doth not place among the fifteene names that he hath found out for the pope, this name moſt holy, becauſe in reſpect of his vnholineſſe, he thinketh it pitie to beſtow that name vponupon him. And therefore he ſhould the rather hauehave borne with maſter Luther, if hee did maruell that the popes flatterers, would ſo prophane that holy title, in beſtowing it vponupon ſo vnholy men, as for the moſt parte they hauehave all beene, which theſe many hundred of yeares hauehave ſit in that ſeate. Or at the leaſt hee would not hauehave giuen the lie to maſter Luther, for ſignifying that Saint Gregorie would hauehave miſliked the abuſe of that name in theſe dayes. As for the name of Chriſts vicar,Chriſts vicor. which is alſo one of his common p. 139title, wee would not much ſticke to beſtow it vponupon him our ſelues,Chriſt hath many vicars. if he would content himſelfe with that place wherein he is, or elſe ſhould be (if he were as he ought to be) the vicar of Chriſt. For euerie paſtor is in his owne charge, Chriſts vicar,2. Cor. 5. …0.2 Cor 5 and muſt in Chriſts ſteede be a meſſenger from God, and pray the people to be reconciled to God. But this is too ſmall a benefice for this prowd prelate, too litle a compaſſe for his ambitious minde. He will be vicar generall. All the world muſt be his dioceſſe, all people are his flocke. But wee cannot yeeld him that title, we cannot diſplace him whome Chriſt hath aſſigned to that Rome, euen whileſt he was vponupon earth, and promiſed to ſend in his place,The ſpirit Chriſt vicat generall. Ioh. 14. 16, 17.John 14:16John 14:17 euen the ſpirit of truth, that euer abiding comforter. His eies ſee our wants, his eares heare all our cries, yea our ſighes, and groanes, are not hidden from him. He is worthie to be Chriſts vicar generall, becauſe hee is with the church in all places, yea if it bee in priſons and dungeons. But this vicar of Rome, as he can not be eueryevery where if he would, ſo in ſuch places he will not be if he could. His predeceſſors indeede, that neuer ſought ſo proud titles, ſuffered much for Chriſtes ſake.

But now the caſe is altered.Father. All men muſt ſuffer his wrongs and violence. His name of father how it can be beſtowed vponupon him I cannot ſee, vnleſſe it be for getting of baſtards and ſo their own ſtories will report vntounto vsus, that many of them hauehave beene fathers as Iohn. 12. Alexander the ſixt, and many other. But ſeeing ſpirituall fathers,Iames 1. 18. 1. Pet. 1. 23.Jas 1:181 Pet 1:23 muſt beget children to God by the word of truth, and by the ſeede not mortall, but by the immortall ſeede of the worde of God which ſeede they louelove not to ſowe (for a preaching pope in our dayes is as a blacke ſwan) they cannot therefore get ſpirituall children vntounto God, & therefore as I ſaid before I cannot ſee, that they can be ſpirituall fathers. If they be called fathers in reſpect of their age, and ſo it be vſed as a name of reuernce, wee enuie then not that name in ſuch ſort, ſo that they take it not from other, to make it proper to them. And theſe are the names which are commonly giuen in our days to the B. of Rome. As for the reſt of his titles becauſe we hear them not attributed to popes now, I omit. Sauing that I muſt put you in remembrance of one blaſphemous name, which although it p. 140be not a name by which he is commonly called, yet it is giuen to him as his due, and maſter Bellarmine becauſe he would not hauehave him to leeſe it, doth tel vsus it is his name. He is therefore called the bridegroome of the church.The bridgroome of the church. Vbi peticulum, de electione in ſexto. Which name maſter Bellarmine ſaith was giuen to him by a generall council holden at Lyons it was Anno. 1215. more then twelue hundreth yeares after Chriſt.

But as it ſeemeth, it was neuer worthy to be reckoned among the councils. For we hauehave it not in the tomes of councils. Yea and the pope Boniface the eight doth challenge to himſelfe that proud name,Cap. Quoniam de Immunit. m, 6. we not minding to neglect our iuſtice, and the iuſtice of our ſpouſe or wife the church (ſaith he) what ſhall this holy church which is likened to a body, becauſe it can hauehave but one head, to a houſe, becauſe it can hauehave but one foundation, to an army, becauſe it can hauehave but one captaine or generall, to a turtle doue, becauſe it can hauehave but one mate, to a kingdoem, becauſe it can hauehave but one king, to a ſheepfold, becauſe it can hauehave but one ſheepheard, to a wife, becauſe it can hauehave but one huſbād, ſhall ſhee I ſay now forſake the huſband of her youth, or at the leaſt keepe him and another too? Who euer heard that an honeſt woman could at one time hauehave two huſbands? or an honeſt huſband hauehave together two wiues ſince Chriſt his time?… Cor. 11. 2. Or how can the holy church, that chaſt virgine, who is coupled to Chriſt, be the wife of that vicar of Rome? God is a ielous God, Chriſt is a ielous huſband, his wife muſt louelove none but him. Shee therfore can hauehave no other huſband. Saint Bernard telleth pope Eugenius, that the church is his maſters wife.Epiſt. 237. It is for him enough to be the friend of the bridegroome, he muſt not call his maſters beſtebloued, his own prince, but a prince. Yea (ſaith he) thou muſt challenge in her nothing to be thine.

But maſter Bellarmine telleth vsus,Bellar. anſw. to that place of Bernard. that ſaint Bernard did let Eugenius to vnderſtand, that he is not the true and chiefe huſband of the church. We confeſſe it, neither he is, nor any man excepting Chriſt can be the churches true huſband.The reply againſt his anſwere. And this is alſo as true, that the church becauſe ſhe is chaſt, can hauehave but Chriſt her one only huſband.Ioh. 3. 29. Auguſt. in Ioh. Tract. 13.John 3:29 And this is it, that Iohn the baptiſt meaneth when he ſaith, that he that hath the bride, is the bridegroome. I hauehave her not (ſaith he) what am I then? The p. 141friend of the bridegroome. Thus doth S. Auguſtin bring Iohn the Baptiſt acknowledging that he hath no right in the bridegoomes wife, but is only a friend to the bridegroome. As alſo he maketh the bridegroome him only, that is lord ouer the whole earth. And he maketh his argument ſtrong againſt Donatus, becauſe the church hath but one huſband, which is Chriſt, therefore Donatus is not that huſband, nor can be. But if maſter Bellarmines diſtinction might ſerue that Chriſt is chiefe and yet there may be an other vnderunder him, Donatus might as well hauehave claimed to be that huſband then, that the pope doth claime now to be. But it was not then known, that one honeſt woman, might hauehave two huſbands. Chryſoſtome aſſo and Theophilact and all the ancient fathers make Chriſt the onelyonly huſband, yea and Chryſoſtome thinketh,Hom. 28. that he needeth fauourably to interpret that, that Iohn calleth himſelfe the friend of the bridegroome, ſhewing that he meant not thereby to make himſelfe equall to Chriſt, but only to expreſſe the greatnes of his ioy. For a friend reioiceth more then a ſeruant. What would he hauehave ſaid then to theſe ſawcy mates, who thinke too baſe a thing for them to be but friends to the bridegroome, but the bridegroome and they muſt hauehave all one wife? I cannot therfore maruel much at their flattering lawyers, that wil make the pope and Chriſt to hauehave but one conſiſtory or ſeat of iudgement.Panorm. in l. licet de electione extra ex hoſtienſi. Marke I pray you the vicar before his parſon, the pope before Chriſt. The pope and Chriſt, make but one conſiſtory. But this I take to be ſomewhat tolerable.The pope and Chriſt hauehave one wife, make one conſiſtory. If they both hauehave but one wife, they may ſit in one ſeat. But I muſe that maſter Bellarmine with great ſilence, doth paſſe ouer one of the names, that y^e pope is now beſt known by, and is more ancient, then many of the names that he ſpeaketh of.Seruant of Gods ſeruants. the ſeruant of Gods ſeruants. Which name they learned of Gregory the firſt to giuegive themſelues. It may be that maſter Bellarmine, was aſhamed his maſter ſhould come ſo neere in name to wicked Ham firſt called ſeruant of ſeruants,Gen. 9. 25.Gen 9:25 or that he ſeeth all their doings ſo directly contrary to y^t name, that he thinketh it not a name due to them, or fit for them. For what mockery is it, to write themſelues ſeruants of Gods ſeruants, perchance ſometime in the ſelfe ſame letters, wherein they will command, controll, correct, condemne the mightieſt monarches p. 142vnderunder heauen, Gregory would thereby hauehave taught them modeſtie, humility, meeknes, and ſuch other chriſtian vertues, yea, and alſo a painefull diligence for the good of the church, as if in all things they ſhould carefully ſeek, not their own profit or preferment, but Gods glory, and the benefit of Gods people (for ſeruants worke not for themſelues but for their maſter.) They keeping ſtill the name, by that outward profeſſion of lowlineſſe and induſtry, ſeeke to caſt a miſt before the eies of the ignorant, that they ſhall not ſee them, when they ſhew themſelues in truth ſo proude and preſumptuous againe all men, ſo lither and loytering in their paſtorall functiō as if they were enimies to mankind, and had no care at al of their owne duty.

But now let vsus ſee to what end M.Why theſe names are giuen to the Pope. Bellarmine doth intitle the B. of Rome to thoſe names of Head, Pope, vniuerſall Biſhop, Chriſts vicar, Father and Bridegroome, euen to this end, that he may prooue him to hauehave the charge of the whole church. I on the other ſide ſhew, that theſe are not his titles, they are not his ornaments, they belong to Chriſt moſt of them, and only to him, if the be vnderſtoode in peculiar ſorte, as maſter Bellarmine would hauehave them. They may be giuen, after ſome ſort, to all paſtors. But the B. of Rome cannot abide to be but like others, he muſt be ſigular and fellowleſſe, or elſe nothing can content him. Therefore I out of theſe names which hee ſo chalengeth to himſelfe, do prooue his pride and preſumption aboue men, thus to extoll himſelfe ſo exceſſiuely aboue others, yea, and blaſphenues againſt Chriſt, thus to wring from him, his office and priuileges, and to make the world to beleeue, they are his owne. And this is one of the effects that followed of this fulneſſe of power which by little and little (as before I ſhewed) the Pope aſpired and attained vntounto. And euer as he grew in power, ſo did he in pride alſo, vntil he could not tell how to call himſelfe, or what name he ſhould giuegive himſelfe, that his greatneſſe thereby might ſufficiently be expreſſed: yet all theſe proude titles coulde not ſatiſfie or content the proude humour of many of theſe Popes, but that they grew to farther impiety and greater, if greater may be. For, as in theſe names they made the whole church to be (not Chriſts) but as it were their owne inheritance, and their owne houſe, with which, and wherein they p. 143thought they might do as themſelues would, and they incroched alſo exceedingly vponupon Chriſt his right: ſo at the length, they came to that contempt of God and godlines, that their paraſites would giuegive vntounto them,The Pope god. and they could be content to take the honour that was due to God only. They wil not ſo much as leaue to God his name, but euen that is beſtowed vponupon the pope. To beleeue (ſaith one) that our lord god the pope,Extrauag. Iob. 22.Job 22 could not do this thing, is to be counted hereſie. And another ſaith, When the pope diſſolueth a marriage it muſt be thought to be Gods doing onelyonly, becauſe the pope being choſen according to the cannons, is god vponupon earth. And another, Innocentius the third, The Pope heere vponupon earth ſupplieth the roome, not of pure man, but of a true God. And leſt it ſhould be thought, that the Canoniſts did giuegive more honour vntounto the pope herein, then hee was content to take upon him:Diſt. 96. …. Satic. pope Nicholas himſelfe, doeth claime for him and his ſeate, great immunitie and freedome, becauſe the good emperour Conſtantine (ſaieth he) did call the pope god. And yet this holy father playeth but the crafty mate, for that Conſtantine did ſpeake of al biſhops (alluding to that, I hauehave ſaid,Pſal. 82, 1, 6.Ps 82:1Ps 82:6 ye are gods: And God ſtandeth in the aſſemblie of gods, and iudgeth among gods, the prophet ſpeaking there of Princes and Iudges) that doeth hee applie to himſelfe alone. Whoſoeuer readeth that which is alleadged out of an Epiſtle of Gregorie vntounto Mauritius the Emperour,Cauſ. 11. q. 1. cap. Sacerdotibus. ſhall find this falſe dealing of Pope Nicholas to make himſelfe a god after ſom other ſort, then Conſtantine there calleth al biſhops gods. The Iewes were ſuperſtitious, ſo as they durſt not name that name of God Iehouah, for feare of offending that great god: The popes are ſawcie, that make no ſcruple at all to take to themſelues that name, of the which we ought not to ſpeake or thinke, but with great reuerence. Whether nowe are the honeſter, the Iewes, or the Pope. The Iewes were too ſcrupulous. But the Popes yet, that hauehave caſt off all reuerence of the maieſtie of God, are farre more blame worthy. And this very name (as I ſuppoſe) that they called themſelues gods, did ſo imbolden ſome of them, to ſet ſo little by God. As for example, Pope Iulius. not the ſecond, that was the luſtie warriour, but the third, that filthie beaſt, if Stories doe p. 144ſpeaketh truely of him. He loueth porke very well, and when by the commandement of his phiſition,Act Rom. pontif. Ioh. …a. porke was not ſerued at his table, being angrie for it, one anſwered that the phyſition ſaid it was not wholſome for him.Popes ſaucy with God. I will hauehave it ſaith he in deſpite of God. At another time miſſing a peacock which he had commaunded to be kept colde againſt night, hee burſt into extremitie of choller, whereupon a cardinall mouing him to be quiet, What ſaid he was God angry for an aple, in ſo much as he caſt our firſt parents out of paradice for that matter, and may not I being his vicar, be angrie for my peacock? The irreligious heart, of this prophane pope, could neuer hauehave burſt out, iuto ſuch blaſphemies againſt God, but that in his exceſſe of pride he eſteemed himſelfe as God, or elſe in affection euen beſotted with atheiſme, hee ſaid as did the wicked in the prophet Dauid. Pſal. 53. 1.Ps 53:1There is no God. And ſo hee proued that to be moſt true,Pſ…l. 49. 20.Ps 50:49Ps 50:20 that the ſame prophet ſaith in another place, man being in honour hath no vnderſtanding, he is like to the beaſts that periſh. And thus we ſee howe the biſhop of Rome, being drunken, with too wel liking of himſelfe in his authoritie and high eſtate, did not only exalt himſelfe by his names aboue al men, but made himſelfe equall euen with the moſt high. But leaſt the biſhop of Rome, ſhould ſeeme to be but God in name, and not in deede, as a ſhadow without a bodie, and title without authoritie, (as were Paul the third his archbiſhops that he ſent to the council of Trent,Cono. Trident. li, 2. …. 1. num. 3. whome he was faine to maintaine with his poore almes, that he beſtowed vponupon them:) he therefore ſheweth his prerogatiue, and telleth what power and might he hath, that he may prooue himſelfe, to be like to her, that ſaid in her heart, I will aſcend aboue the height of the clouds,Eſa. 14. 14.Isa 14:14 and I will be like the moſt Higheſt.

If I would indeuour to ſet downe all that might be ſaid of the pride of the biſhop of Rome or at the leaſt of his impudent affection of his claw-backs, it were harder to find an outgate then an entrance, this field is ſo large to wander in. For what is it that the Pope can not doe? Yea what can God himſelfe doe more then hee? If wee will truſt flattering Lawyeares, in their approued and allowed bookes, he is Chriſts vitar generall ouer heauen, earth, and hell, ouer angels good and bad, p. 145yea they tell vsus, that the pope can doe whatſoeuer God can doe, except ſinne. It ſeemeth that they meane God can ſinne, but the pope is ſo clad with holineſſe, and compaſſed about with righteous dealing as with a garment, that hee can in no wiſe ſinne, ſuch a ſtaine cannot be in his fleſh, ſuch a clog cannot hang at his backe. O proud blaſphemie! Can that man of ſinne (for Saint Paul doubtleſſe ſpeaketh of him) iuſtly ſo called,2. Theſſal, 2. 3. becauſe he is a ſtumbling block to others, and a cauſe of ſinne to many thouſands, and himſelfe alſo often a ſeruant or rather a ſincke of ſinne, can he (I ſay) be without ſinne? Yea they tell vsus that he may,Diſt. 40. cap. Non nor. and that by the authoritie of pope Symmacus, who doth teſtifie that Saint Peter did bequeath the euerlaſting gift of Merites, together with the in heritance of innocencie to his poſteritie. In ſomuch as if they hauehave not merits enough, yet that ſufficeth that Saint Peter hath done. He addeth the reaſon, becauſe he (I thinke he meaneth Saint Peter) either doth aduaunce them that are worthie, or doth lighten ſuch as are aduaunced. Now if the pope himſelfe will ſay, that he in reſpect of his chaire, hath a ſucceſſion of innocencie, it is no great maruel if his flatterers will ſay he cannot ſinne.

But if all the popes and their paraſites, would crie it out neuer ſo loud, yet ſo long as their owne ſtories are remaining they ſhal be proued liers. Where are now theſe cenſurers and ſeuere forbidders of Gods writings? Why vſe they not their authoritie to repreſſe ſuch blaſphemies? The Romiſh church,Ind. expurgat. can take vponupon them to prohibit the writings of godly men, yea if there be but a note in the margent of the fathers, word for word out of the fathers, whereby the reader may perchaunce be directed more readily, to ſee the iudgement of that father in ſome point in controuerſie, although it change not the meaning of that place yet our ſeuere cenſurers ſtill commaund that it be left out. But theſe horrible blaſphemies, whereof al men may iuſtly be a ſhamed, are not once miſliked of, ſound not out of time, but are melodius muſicke in the eares of ſuch holie fathers. Can we hope for any good from them, that call light darkneſſe, and darkneſſe light, euil good, and good euill? I feare ſuch bad trees, can bring forth no good fruit. But to come to ſome particular points.

p. 146Let vsus ſee what this petty God, doth take vponupon him, and how he plaieth the God indeede? For as I hauehave ſaid the bare name of God (although it be far too much, that it ſhould be giuen him by others, or acknowledged of himſelfe) wil not pleaſe him, but he muſt alſo doe as God doth. And firſt whereas Chriſt is our only lawmaker and maſter, as Chriſt himſelfe telleth vsus, and therfore Saint Iames alſo exhorteth vsus that we be not many maſters:Matth. 23. 8. Iam. 3. 1.Matt 23:8Jas 3:1 yet this Romiſh Rabby will be our maſter alſo, not contenting himſelfe,The pope teacheth vsus of his owne. to deliuer that which he receaued from God, as did Chriſt and his apoſtles, (whoſe footſteps he ſhould not be aſhamed to follow) but he will teach vsus his owne leſſons, and deliuer vsus his owne doctrines. And although he pretend the direction of Gods ſpirit,obiection. yet euen hereby it appeareth, that this is but a lying pretence and coulour, wherewith they would cloke all their hereſies and ſuperſtitions.Anſwere. Ioh. 16. 13. What the ſpirit teacheth.John 16:13 For the ſpirit ſhal not ſpeake of himſelfe, but whatſoeuer he ſhall heare, that ſhall he ſpeake. Aud this reaſon our Sauiour Chriſt yeeldeth why the ſpirite ſhall lead vsus into all truth, becauſe he ſhall teach nothing of his own, but that which he ſhall heare. Therefore all new doctrines, euen whatſoeuer hath beene added in ſubſtance of doctrine, vntounto that which Chriſt and his apoſtles left vsus, ſauoureth of another ſpirit, and not of that ſpirit of God, which ſhall teach or ſuggeſt nothing, but that which he hath heard. What a maſter then, is that great maſter, not in Iſraell, but in Italy, that bringeth in huge heapes of doctrine, which themſelues confeſſe onelyonly to reſt vponupon mens traditions, which they call traditions of the church, and hauehave no good warrant, or ſure ground in the word of God? Doeth he not take vponupon him Gods office? Doeth he not make himſelfe herein equall with God? It is moſt plaine, it cannot be denied. But the infatiable ambition of thoſe holy fathers, will not ſuffer them to content themſelues with that exceſſe of pride, in that they take vponupon them as God, to make lawes,The pope controleth gods word. Heb 13. 4. 1. Cor. 7. 2. 9.Heb 13:41 Cor 7:21 Cor 7:9 and giuegive rules to Gods church, vnleſſe they alſo control and correct as ſeemeth good to them, thoſe lawes which God hath ſet downe, and thoſe ordinances which he 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.

p. 147And on the contrary wheras Chriſt reproued Peter for drawing his ſword, euen in defence of his maſter,Mat. 26. 52. 53.Matt 26:52Matt 26:53 yet Peters ſucceſſor, and Chriſts vicar, as he tearmeth himſelfe, commendeth it as a moſt acceptable ſacrifice to God,Killing of princes meritorious in the popes court. 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 hauehave better occaſion to ſpeake after, I only would hauehave you nowe to remember that furious fellow Iulius the ſecond,Interdictum regni franciae p, 67. 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 vsus,Rioche Compe… ▪ temporum in Iulio. 2. to rule it by warres, ſo that he made the councill to goe to Millaine for feare. A great fight beeing vponupon 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, 1. Pet. 3. 11.1 Pet 3:11Heluetians, 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,Mat. 5. 9.Matt 5:9 (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:Mat. 5. ….Matt 5 but whoſoeuer ſhall ſmite thee on the right cheeke, turne to him the other alſo. So that this pope p. 148doth 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 vsus a plaine and flat commandement,Deuter. 12. 32Deut 12:32 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 hauehave other rules of religion, other articles of faith, otherwayes to worſhip God, by traditions of the apoſtles, and of the church, vnwritten verities,Doctrines beſide the word. 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?Matth. 15. 3, 6. 9Matt 15:3Matt 15:6Matt 15:9 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,Pſalm. 12. 4.Ps 12:4 who is Lord ouer vsus? 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 vponupon 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 ſettethLuth. tom. 1. downe againſt Luther. Whoſoeuer (ſaith he) reſteth not vponupon the doctrine of the church and biſhop of Rome, as vponupon an iufallible rule of faith, from whence euen the holy ſcripture doeth drawe ſtrength and authoritie, is an heretike, like vntounto which is that alſo of Eckius, Loc. com. de eccl.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 p. 149in 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,Diſt. 40. c. ſi p…p. 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 vsus 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 vnderunder the pope, that holy God, vnderunder a vile ſinfull man. Fourthly, the pope will take vponupon 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 giuegive 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.Leuit. 20. 20.Lev 20:20 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:Leuit. 18. 9.Lev 18:9 And wee knowe, that hee can make that which is right wrong. For hee can (as they tell vsus) doe all things aboue right, againſt right, and without right. Yea, hee is lorde of lordes, and hath the authoritie of the King of kings, ouer his ſubiects. But what will you more?