TWO TREATISES: The first, OF THE LIVES OF THE POPES, AND THEIR DOCTRINE.  
The second, OF THE MASS: THE ONE and the other collected of that, which the Doctors, and ancient Counsels, and the sacred Scripture do teach.  
Also, A Swarm of false Miracles, wherewith Marie de la Visitation, Prioress de la Annuntiada of Lisbon, deceived very many: and how she was discovered, and condemned.  
Revelation 17. 1.  
Come, and I will show thee the condemnation of the great Whore, which fitteth upon many waters. And vers. 15. The waters which thou sawest, where the Whore sitteth, are people, and multitudes, and nations, and tongues.  
The second edition in Spanish augmented by the Author himself, M. Cyprian Valera, and translated into English by john Golburne. 1600.  
Printed at London by john Harison, and are to be sold at the Greyhound in Pater noster row. 1600.   

TO THE RIGHT HONOURABLE SIR THOMAS EGERTON, KNIGHT, LORD KEEPER OF the great Seal of England, Chamberlain of the County Palatine of Chester, and of her majesties most honourable privy Council: I. G. wisheth all health, increase of honour, and everlasting happiness.  
Solons' law to the Athenians (right Honourable) adiuged him to die, & unworthy to live, that in time of civil garboils, as careless of the weal public, withdrew himself and became a neuter. Which law, albeit proceeding from a Pagan, yet holding affinity with holy writ, I cannot but approve, and wish the same were also of force among Christians. Professed Christians I mean, which (in these factious broils in the common wealth of Israel, wherein Religion seemeth to be rend (as it were) in two, each part challenging the truth as his own proper, whereas but one Truth there is, and the same indivisible) are either careless and negligent in the Lords work, and so accursed: or else become lukewarm, awaiting only occasion to run with the stream, and cleave to time and stronger part for their better safety. Both which, as abominable to God, are to be spewed out of his sacred mouth: & to be shunned of men as the Apostle willeth. Sith hated then of God, and detested of men, I conculde with Solon, such Foxes not worthy to live among Christians, & would God they were cut off from destroying the Lords vineyard. The consideration whereof, and that myself (albeit simple and most unworthy of many thousands, secluded from the world, and cut off from the society of men, or means of employment to benefit (as of right it claimeth) my native country) am also a member of this Christian common wealth: hath made me chary to be taxed with the guilt of like crime: & careful to avoid the note of both the one and the other, pricked therefore with the spur of duty, zeal, and hearty desire to good the Region, wherein I first took breath (though little careful of my good) to the utmost stretch of my poor ability, I bring here my endeavour, and translation into our vulgar tongue, for the help and instruction of the simple. The due commendations of the Author and Subject far exceedeth my reach, and therefore do leave them to the censure of the learned. And taught by long experience, your Lordship's godly zeal for the advancement of true religion and due execution of justice (the having or wanting whereof, is the glory and surety, or maim and ruin of all sttates and kingdoms) and seeing your Lordship by divine goodness placed, and by Regal power deputed in this self same commonwealth, for a light unto others, and a Shepherd to feed the people with justice and judgement. These (my good Lord) with the worthiness of the work, best beseeming so worthy a Patron, together with humble acknowledgement of duty to your Lordship have caused me make choice of your honourable self, the better emboldened thereunto by your good acceptance of my former book. And so I humbly commend this my travel to your like view and protection: not doubting but your Lordship, after your wont honourable disposition will vouchsafe to take in worth my simple present, and pardon my presumption proceeding from an affectionate desire to do your honour service, whereunto before all men, I acknowledge myself bounden, and my daily study shall be employed: I beseech the eternal Deity, to increase his graces in your Lordship, that his glory may more thereby appear, and multiply your days as the days of heaven, to pull the pray from the Spoilers jaws, and relieve the oppressed. And so in all humility I take leave. Fleet my miserable prison this 24. of October. 1600,  
Your Lordship's most bounden in all affectionate duty. JOHN GOLBURNE.   

The Translator to the Reader.  
I Have pained myself (gentle Reader) to do thee pleasure, and therefore crave but that courtesy of thee, which in common right is my due: namely, thy good conceit and favourable censure of my travel: which albeit not polished with fineness of phrase yet it is beautified with truth of matter, as God gave ability, my small knowledge in the tongue, and the misery of the place aforded. If any will charge me with folly and presumption in attempting this translation, better beseeming some of riper judgement. I grant there is cause: yet thou forward taxer of faults, in others, why dost thou not rather judge & condemn thyself? that having a better talon, hast worse employed it, nay hast buried the same: & in ten years space sithence this worthy work was first published, hast not bettered thy country by thy pains taking, nor benefited others by translating it thyself. For my part, I hold it fitter, that the body rather brook a mean repast then starve for want of food: And had rather my rash ignorance should be published in print, and so noted of thee (for of better minds I expect better thoughts) then that so heavenly a light of Christian knowledge, should rest obscured in the misty darkness of a strange language: and so precious a treasure be buried in rusty silence, without comfort or commodity to my country. For among so many worthy labourers in the Lord's vineyard, raised up by God in this latter age, there is none (pardon me good Reader if my simple judgement fail me) that hath exceeded, nay few or none that hath equalled this Author, in the matter and method of this book. Wherein by way of Antithesis, are lively set forth Christ and Antichrist. To the end that two contraries opposed, Christ the true light may appear more glorious: and Antichrist the child of darkness may be viewed in his proper colour, that the one may be embraced with all obedience, and the other abandoned with all detestation and horror. For if thou wouldst know by the word of God, and be assured by the testimony of his holy Spirit that Ancichrist foretold by the Prophets and Apostles, is already come, and the son of perdition renealed, if thou wouldst know the certain time, the place, the manner and marks of his revelation. If thou wouldst know and be acertained by the same Spirit, that the Pope is a false Priest, & that very same Antichrist, so proved by his abominable life and doctrine, by the testimony of God's sacred word, and unrefutable arguments drawn from the same. If thou wouldst know and be assured likewise, that the Mass is a devilish profanation of the holy Supper of the Lord, a most blasphemous, idolatrous, and false sacrifice, derogating from the most precious blood, death & passion of jesus Christ. If thou wouldst know & by the same Spirit be assured that the same jesus Christ, true God & true man is the only Lord, Saviour and redeemer of the world: the only advocate, Intercessor & Mediator between God and man: the only & alone king Prophet, and true high Priest, which entered into the holy place once for all, and found eternal redemption. If thou wouldst know that his body and blood once offered upon the altar of the cross, is the only & alone true sacrifice of a sweet smelling savour in the nostrils of God his Father, for the remission of sins: whereby only God's wrath is appeased, we obtain pardon, peace & reconciliation with God, grace, favour and everlasting life. If thou wouldst know and be likewise assured, that this most holy sacrifice of Christ one only time offered is all sufficient for the sins of all men, & that no place remaineth for any other reiteration of the same sacrifice. If thou wouldst know the true meaning, use & practise of the holy Supper of the Lord jesus, & the benfit thereof to the Faithful. If thou wouldst certainly know, and be fully assured by the same Spirit of Grace, which is the ancient doctrine of God, leading to all bliss and true blessedness, confirmed with his sacred word, contained in the books of the old & new Testament, and penned by the finger of the holy Ghost: and which is the new doctrine of men, pointing the pathway to hell, death & destruction, confirmed with vain apparitions, dreams, false miracles, and illusions of the devil. Come and see, & except the god of this world hath blinded thy mind, that the light of Christ's glorious Gospel should not shine unto thee: except thou list to grope at noon day, and wilfully say, I will not see: except thou hast shaken hands with death, and made a covenant with hell: except God for thy wilful obstinacy, hath given thee over unto a reprobate sense, to oppose thyself against him & his known truth. In reading this book without partial preiudication, thou canst not but see, exactly perceive and taste to thine unspeakable comfort, how sweet are the mercies of the Lord, in revealing to thee (dust and ashes) the mystery both of the one and the other, which the wise of this world neither have understood, nor can comprehend: but is revealed unto babes, his Saints, to whom he would make known the riches of his glory to confound and make foolishness the wisdom of the wise. Which if thou shalt find (as if in singleness of heart thou seek, thou canst not but find.) Then praise jehovah, the author of all goodness be thankful to this Author, the means of thy good, and take in worth my simple travel, an inferior furtherance thereunto, who heartily wish thee no less comfort and joy in reading, than my miserable self received in translating of this book. And because it seemeth a thing difficult to translate the Proverbs, wherein not the letter, but the sense is to be followed: that course have I observed, & set down withal the proper phrase of the Spanish and Portugal tongues, both in them and some other hard & doubtful words: that thou (gentle Reader) endued with better gifts mayst judge, and courteously amend by thy knowledge, what my unskilfulness hath miss: hoping that my desire herein to do well, may excuse in thy Chistian conceit, whatsoever is (if any thing) misdone. And so I leave thee to him that is able to keep thee.  
Thine in the Lord, I. G.   

THE EPISTLE TO THE CHRIstian Reader.  
HAd it not been for the great necessity, which our country of Spain hath to know the lives of the Popes, that knowing them, it may beware them, and nought esteem their authority, which against all right divine and human, they have usurped over the consciences which jesus Christ our redeemer, with his death & passion hath freed, I should never (Christian Reader) have entered a labyrinth so confused, and rugged, as is to write the lives of Popes. For thou must know, that the Romists themselves concord not nor agree in the number of the Popes. Some set down more, and others less. And hence it cometh that so little they agree, touching the time that they poped (Let it be lawful for me, as of a king, he is said to reign to say of a Pope to Pope) Some of these self same also, that all confess to have been Popes of some of them say great Laudes and praises, extolling them to the heavens. Of these self same, say others filthy things, casting them down to hell. An example of the first S. Gregory (As saith Friar john de Pineda 3. part cap. 8. ¶ 1. of his Ecclesiastical Monarchy) was the 66. Pope, etc. And not the 63. As saith Matthew Palmer. Nor the 64. As saith Panuinus. Nor the 65. As saith Marianus. nor less. 62. As saith S. Antoninus, This far Pineda.  
Gelasius 1. after Platina, is the 51. Pope. After Panuinus, the 50. And after George Cassander, and Carança the 49. Also Paul the second, after Platina is the 220. Carança counteth him for the 219. Pero Mexia for 218. and Panuinus: For 215. five less than Platina. According to this account. Sistus 5. which in the year 1588. tyrannizeth in the Church, should be after Platina the 236. Pope: after Carança 235. After Per● Mexia 234. and after Panuinus 231. Most Popish authors be all these. Some Spaniards, and others Italians. And had we alleged more authors, more disagreement and contrariety should we have found. Of this diversity springeth the disorder, which is in the time that some Popes Poped. For they which reckon least Popes put the years which they take from 4 or 5 Popes (whom they reckon not) to other Popes. Carança in his Summa conciliorum, speaking of Boniface 3. (this was the first Pope as in his life shallbe showed) saith these words. There is diversity among writers how long time Boniface 3. was Pope. For of Platina is it gathered, that he was nine months. Others say 8 months and a half: others a year, and 25 days: Others a year, 5 months, & 28 days. Others say, that he died, having been Pope 8 months and 22 days. This far Carança. The same might we say of many other Popes. For example of the second, will we put Liberius and Formosus, besides many others that we might set down. Liberius and Formosus some of the papists themselves, do canonize, and others do curse them. Platina saith: that Liberius was an Arian Panuinus saith: that he was holy. Read his life, which of diverse authors we have gathered. As touching Formosus Stephen 6 or 7. condemned him. So did also a Council holden in the time of this Stephen condemn him. But Romanus successor of Stephen and Theodorus. And john 10 or 9 condemned Stephen, and justified sn Formosus. And this did not these 3 Popes only, but a general Council of 74. Bishops, holden in the time of john 10. did also the same. But all this notwithstanding, the third time, that Sergius was Pope, he took part with Stepben against Formosus Condemding that which 3 Popes, and the Council had done, and was most cruel, against the body of Formosus, untombing it, and doing that unto it, which upon his life, we will declare. Read their lives (Christian Reader) Dogs shalt thou see that tear in pieces, and eat one another: Not men shalt thou see: but devils incarnate. Thou must also understand, that in the names of some Popes, there is great disagreement. Pope john the last, Platina calleth the 24. and in order 214. Carança calleth him 24. But the 213. in order, Pero Mexia calleth him the 24. Another way carrieth Panuinus 22. he calleth him, or 23. and saith: that he is the 209. in order. Thus taketh he from out the Catalogue. Five Popes: two whereof be john's: And it is also to be noted, that from john 8. which was a wicked woman. All the johns almost, have been pestilent fellows Read their lives.  
Three causes there be, why some do number less Popes. The first is, because some Pope's a very small time Poped. The 2. is, because many reckon not for Popes, all those that were not cannonically elected. The 3. is, because some will not hold them for Popes, who albeit they were connonically elected, yet in there Popedom wickedly governed. For the first reason, many reckon not for Pope, Stephen 2. who but three, or as some say, 4 days Poped. For the 2. reason exclude they all those, whom they call Antipopes, chosen in the time of Schism. 30: Schisms counteth Panuinus to have been, wherein at one time were 4 Popes, another time 3. another 2. here-hence is it, that they count not john 18. Whom others call 17. nor Clement nor Clement 8. And therefore Clement 9 they call 7. nor Benedict 5 nor Benedict 7. called they 6. nor Benedict 13. For these 2 reasons exclude they all them that by wicked arts, deceit, force, gifts, or promises were made Popes. Such do the Counsels and decrees of the Pope's themselves not hold for Popes. Read that which the Council of Lateran holden in the time of Nicholas 2. ordained touching this matter. And so many hold not for pope, Constantine 2. Who being a lay-man and without any orders, was by force made Pope. Should this decree be observed. neither Silvester 2. the great enchanter, nor Boniface 8. nor Gregory 7 nor an infinite number of Popes, which by wicked arts, etc. Were made Popes should be called Popes & so very few should remain in the catalogue of the Popes. The 3. reason why some be not counted Popes, is that albeit they were cannonically chosen, yet, during their Popedom, either in life, or in Doctrine, or both in life & Doctrine were they abominable. For this cause some count not Lando. Read his life. For the same cause, some reckon not john 8. a whore before, & when she was Pope. Were this reason ought worth, very few should be counted for Popes. For all the Pope's in general from Boniface 3. until Sistus 5. who now tyrannizeth, have either in life or Doctrine been wicked. And so, ought not to be connted. Boniface 8. Of whom say all, that he entered like a Fox, lived like a Lion, and died like a Dog. And alone was not he, that did this: he had many companions. These be the causes, why some reckon less Popes, than others. And in these names, Stephen, john, Clement, Benedict, Constantine, and Felix, shallbe found this abridgement of Popes. There are no lives of kings nor Emperors, were they Christians, pagans, jews, Turks, Scythians; or of whatsoever other nation, so confusedly and diversly written, as are the lives of the Popes. And that which is more to be marveled, written, imprinted, and approved by the papists themselves. The holy Ghost it seemeth, hath purposely cast into the writing of their lives, this confusion. For the Pope's being kings and Lords of Rome. And Rome as say Saint jerom, petrarch, Laurentius Valla, and many others) is Babylon. And Babylon, as much to say, as confusion, all whatsoever, the Popes have done, do, and shall do, is and shallbe confusion: And so can no order be held in counting of them. And with what more proper name than Babylon, or confusion, can that Church be called, wherein they so pray and sing in strange & confused Language, that one understandeth not another. And that yet which is worse he, himself that prayeth of singeth, understandeth not oft times that which is said. My desire is (friendly Reader) to advise thee of this confusion: That if thou shalt read in one author that Pope john 24. for the great villainies and heresies which in his presence, and to his face were proved, was condemned in the Council of Constance: and others say this happened to Pope john 23. & others, to Pope john 22. then nothing marvel: For these 3 johns 22. 23. and 24. be one self same Pope john. Concerning the concurrences of the kings of Spain, which I place with the Pope, I have followed Don Alonso de Carthagena Bishop of Burgos in his Latin History of the kings of Spain, which he calleth Anacephalaeosis, as much to say, as a Recapitulation. No other hath been the purpose and motive me moving to write these 2. Treatises of the Pope, and of the Mass. But the great desire I have that they of my nation, might enjoy the same mercies, which the Lord in these last times hath showed to many nations in Europe, giving them liberty of conscience (& this not to let loose the reins to serve the lusts of the flesh, but in spirit and truth to serve the living God, whom to serve, is to reign) I very much sorrow, that my nation to whom the Lord God, for the things of this world, hath given so much wit, ability and understanding (which other nations cannot deny) In things pertaining to God, in the things concerning the salvation of their souls, or going to heaven or hell, is so blockish and blind, that it suffereth itself to be carried by the Mass, that it suffereth itself to be governed, trodden under foot & tyrannised of the Pope, of the man of sin, of the son of perdition, of Antichrist, whom as God, sitteth in the Temple of God, showing himself that he is God. And that moreover which S. Paul 2. Thess 2. saith. All the evil of the Spaniards cometh unto them of a false persuasion which they have conceived of the authority of the Pope. The Pope, they believe to be the successor of Saint Peter, the Vicar of Christ, God upon earth. They believe, that all whatsoever the pope doth on earth, God doth it in heaven and what soever he undoth in earth, God undoth in heaven. This first Treatise, shall serve to open the deceit unto them: very palpably & plainly will it show the pope, not to be the successor of S. Peter. But of judas. Not to be the Vicar of Christ, but of Satan (whom the holy scripture calleth prince and God of this world) And that we therefore ought not to obey the pope, nor make more reckoning of him, nor of that, he shall command, than we do of that which our mortal enemy commands us. Mine heart's desire and prayer to God is, for my nation, that they may be saved: that his Majesty deliver them from the power of darkness, and transfer them into the kingdom of his beloved son. I would if I might by any means provoke my nation. I would they had an holy envy at other nations. Why do they (and not the Spaniards) read and hear the word of God, in their own Language, as in the holy Bible it is written? Why do they (& not the Spaniards) receive the holy sacraments with the simplicity that jesus Christ did institute and celebrate them. Wherewith, without any human inventions, superstitions, and Idolatries, he commanded his Church to administer them? This testimony give I of my nation, that they have the zeal of God: and so shall you see few Spaniards to be Atheists, which have no religion. But this their zeal, is not according to knowledge: for by the word of God is it not ruled: but by that which Antichrist of Rome commandeth. Who hath taken from them, and forbidden them the reading of holy scripture. For well knoweth Antichrist, that if the Spaniards should read it, than would they fall into account, and know the abominable life of the pope's, and their wicked Doctrine: And so would forsake and detest them. And should Spain once forsake the pope, the pope would reckon (as they say) with the Oleados or anointed, of whom there is no hope of life: O that if God please, I may see this day. And if the pope should fall, then also in a moment, would fall the Mass, and all the other Idolatries which the pope hath invented. This is the cause why our adversaries so greatly fight, to entertain, and maintain the authority of the Pope. For very well they know that the Pope once fallen, the popish religion of necessity must fall to the earth. Very well did Pedro de la Fuente (or Fontidonio, as others call him) a divine of seville understand this: who in a sermon which he made, the last day of September in the Council of Trent, greatly inueied against the protestants, calling them heretics, saying: that they sought to cast down the 2 pillars of the Church. To wit, the sacrifice of the Mass & the Pope, This Divine said moreover: that the Council ought to employ all it force, to sustain and uphold them. The pillar (said he) of the seat papal once pulled down, that the whole Church would fall to the earth. The reason which he gave was, because the funerals and obsequies of the Church went jointly, and accompanied with those of the Pope. There is nothing (said he) that the adversaries with deliberate purpose more endeavour to do, then to put down the Pope, etc. Our adversaries have fallen in the reckoning, and this is the cause, why they maintain and adore (and many of them do it, against their own conscience) The Pope, howsoever abominable, wicked, and great an Atheist he be. I humbly beseech his majesty to send the true Samson, which is Christ, who with one pluck, may wholly pull down these two pillars, and so the house of Dagon may fall utterly to the earth. judg. 16. 29. I know that were the Pope, and his Mass pillars built upon the rock, upon the cornerstone Christ, that neither the gates of hell, nor whatsoever men could imagine, should ever prevail against them. But because they be not founded upon this firm foundation: but rather upon human inventions, any small thing whatsoever, that carrieth any reason, maketh them easily to stagger. The thing which wholly overthroweth them, is the word of God. As by the lords assistance in these two Treatises shallbe seen. His Majesty I hope, whose cause we here maintain, will draw some fruit out of this my travail. To him I commit the charge thereof. For as saith his Apostle 1. Cor. 3. 7. Neither he that plants is any thing, nor he that watereth, but God, which giveth the increase. His cause it is, to him I commend it. That which in the mean time Christian Reader, I beseech thee, for that which thou owest to the health of thy soul (the which if thou losest, what shall it profit thee to have gained the whole world) is that thou read, consider and weigh the reasons which we give in these two Treatises, for confirmation of that which we say▪ and see which more agreeth with the word of God, with that which the ancient Doctors and Counsels, and which natural reason, teach: that which we have said, or that which our adversaries say. The holy, and true, who hath the key of David, which openeth, and no man shutteth, which shutteth, and no man openeth; Open unto thee the gate, that thou mayest consider and adore his holy law. He ever bewith thee, Amen. The 25. of june 1588.  
Your most affectionate brother in the Lord. C. V.   

The first Treatise: of the Pope and his authority.  

Idolatry.  Idolatry (which is to give the honour, worship and service only due to God, to a creature, whether good or bad, holy or profane) is the most grievous sin that is, or cambe imagined. For the Idolater, like a traitor to him that made him, directly & manifestly committeth high treason against his God. He endeavoureth, what in him lieth, to cast God from his throne, & therein to place that which himself worshippeth, albeit the work of his own hand. To show the grievousness of this sin, very severely hath God punished it: as he plagued the Israelites (we see) when they made the Calf. For the which the Lord had wholly destroyed them, had not Moses stepped in, a very good Mediator. Notwithstanding there died of them in one day by the sword about three thousand men. And it is to be noted, 
Exod. 32.  that neither Aaron, nor the Israelits were so blockish, nor foolish, 
Deut. 9 14.  to think the calf which they had made to be God. That which they supposed was this, that the honour done to the calf they did it unto God. And so Aaron when he saw the calf he built an Altar before it: and proclaimed, saying: To morrow shall be a feast unto jehovah, This he said, for the representation of God, which he and they supposed they had made in the calf. This manner of Idolatry had the people of Israel seen in Egypt. For the Egyptians, 
The cause why the Israelites worshipped the molten calf.  besides infinite other things, adored the figure of Apis, which they also called Sirapis, being the name of an Ox. The Israelites applied to their religion, the manner of worship which they had seen in Egypt: and coveting visible things by which they might represent and worship God, they made of set purpose, a Calf of metal, as is read in Exod.. 32. 4. And Aaron form it with the graving tool, and made thereof a Calf of metal, and they said, These be thy Gods o Israel, which brought thee out of the land of Egypt, etc. The same saith God in the eight verse, complaining of the people to Moses. And David, Psal. 106. 19 They made (saith he) a Calf in Horeb, and worshipped a molten Image. and turned their glory to the similitude of a bullock that eateth grass.  
And jeroboam renewing this Idolatry, 
1. king. 12. 28.  made two calves of gold, one whereof he placed in Bethel, the other in Dan, and said as his predecessors in the wilderness had said, These be thy Gods which brought thee, etc. Exod. 32. 4. And it is not to be thought (as before we have said) that either Aaron, or the Israelites, or after them jeroboam, or his people were so senseless to think that the Calf, or calves (which they themselves with their hands a little before had made) was God, whose being is from everlasting. That which they thought was this: that God which had brought them out of Egypt, representing himself in the Calf, had poured thereinto, a certain divinity, and therefore would be worshipped in the same: as they did worship him. This doing, they took quite away the worship which they only owed to God, and gave it to the creature. For this cause (saith David) that the Israelites turned the glory of God into the similitude of a Bullock, etc. etc. Psal. 106. 20. The same say we to our adversaries. They believe not (will they say) that the image of our Lady of Guadalupe, nor that of Mountserrat, is the same virgin Marie, which is in heaven. They believe not (say they) that the wooden Crucifix of Burgos, is the same Christ, which sitteth at the right hand of his Father. That which they believe is this, that God hath infused into these, and such other Images, a certain divinity, to represent the Virgin Marie or Christ crucified, etc. And thereupon (say they) work they miracles: and therefore do they reverence and adore them. And so fix they their eyes, and settle their whole minds to honour and worship these visible Images: that they take away the honour which is only due to God, and give it to a wooden image that is made with men's hands. And being in any affliction, in steed of seeking help at God, by the means of his son Christ jesus. One crieth out, O my Lady of Guadalupe, another: O my Lady of Mountferrat, another: O my Lady of Walsinhham, another: Lord Saint Elmus, Lord Saint Blaze, Lady saint Lucy, etc. Of God or his son Christ none hath remembrance, except here and there one in a corner: and if the others hear him, they call him a Lutheran heretic, that invocateth not the Saints, but God only and his son Christ jesus. But God commands us to call upon him in the time of trouble, and hath promised to hear us, Psal. 50. 15. Christ saith, All whatsoever ye shall ask in my name shall be done unto you, Mat. 7. 7. Mar. 11. 24. joh. 14. 13. &. 16. 23. But of this will we speak more at large, entreating of invocation of the Saints, in the Treatise of the Mass. Let us now return to the Calf.  
The jews endeavour what they can to excuse their forefathers, and so lay the fault of this sin upon the poor base people of the Egyptians, which, together with the Israelits went out of Egypt. But that which the Lord saith to Moses, casteth wholly the fault upon the Israelites, not once naming the poor people: and saith also, that it is a sti●ffe-necked people, and as such would consume them, Exod. 32. 8. 9 10. The jews cannot then excuse their forefathers: their own Rabbins do witness that the sin of the Calf is not wholly yet cleansed. This said Moses Gerunden, speaking to the jews. No punishment hath happened to thee, o Israel, wherein there hath not been some ounce of the iniquity of the calf: But in crucifying their Messiah the Lord of glory (as in Esa. 53. through the whole chap. Dan. 9 20. and other places was prophesied) the jews afterward committed another no less wickedness. For which so enormous a sin, God cut them off, being the natural branches, from the evergreene olive tree, which is his Church, & in their place graffed in us Gentiles, branches of the wild olive tree. Rom. 11. And note that the manner wherein we are engraffed, is far different from the common & natural graffing. For we are not engraffed, the the wild Olive into the Olive tree, nor the wild pear into the pear tree: but chose, the olive into the wild olive tree, & the pear into the wild pear tree: & so our engraffing into the Church and into Christ her head, supernatural. For which benefit received he saith to the Gentiles, Praise the Lord all ye Gentiles, etc.  
Three great Captivities (besides others not so great) have the jews suffered. 
The first captivity of 400. years.  The first in Egypt: the second in Babylon: the third, that which now they suffer, scattered like chaff, or straw through the world. Concerning the first & second, God foretold them how long they should be captives. So he said to Abraham: 
Gen. 15. 13. Act. 7. 6.  Know thou for certain, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and shall be afflicted four hundred years. But the nation which they shall serve, will I also judge: and then shall they come forth with great riches, as in Exod. 12. 36. 37. appeareth.  
As touching the second captivity, 
2. Captivity of 70. years. jerem. 25. 12. Ca 29. 10..  God saith by jeremy, And it shall come to pass that when seventy years shall be fulfilled, I will visit the king of Babylon, etc. Again, Thus saith the Lord, when seventy years in Babylon shall be fulfilled, I will visit you, and perform my good promise towards you, and cause you to return to this place. Of the accomplishment of these setie years speaketh Daniel, chap. 9 2. 2. Chron. 36. 22. and Ezra. ch. 1. 1.  
Concerning the third captivity, 
3. Captivity of infinite years.  wherein above these fifteen hundred years they have been, and yet are, and shall be scattered throughout the world, without king, without highpriest, without sacrifice, without Pesah (that is, the Paschall lamb) without Prophets, and many other things by God commanded, subject to strange nations, and not (in some sort) but as slaves, no word in the Scriptures mentioning how many years this captivity shall endure. But chose, saith the Angel to Daniel, chap. 9 27. that jerusalem shall be destroyed, and that the Mosaical worship and Temple should never more return. This third captivity for three respects is worse than the second. First, for the time: That endured seventy years: This hath endured above fifteen hundred years. 2. In the second, the jews had Prophtes, and miracles, jeremy, Ezechiel, Daniel, etc. the three children were delivered from the fire, and Daniel from the Lions: In this have they had neither Prophet nor miracle. The third respect: In the second they had great dignity and riches: as joachin the king jeremy the last. Daniel and his three companions, Mardocheus, Zerubbabel: but in this they are much dejected. True it is, that this general promise they have made them by God: That whensoever they shall repent them of their wickedness committed, and turn unto God, that he will pardon them, and gather them from all parts of the world where they shall be scattered and afflicted.  
And seeing that God doth not gather, nor deliver them from so long and painful captivity, as is that which they suffer: it followeth, that they are wholly obstinate in their sins, and turn not truly unto God. For if they would turn, God being true in his promises, would gather them. But we see the contrary, that they still be scattered, and abide in captivity, therefore they repent not. And so it pleaseth God to chastise them, as he said unto Moses, Deut. chap. 28. 63. 64. And it shall come to pass (saith he, speaking of the jews) that as the Lord did rejoice over you to do you good, and to multiply you, so shall the Lord rejoice over you to confound and destroy you: and ye shall be plucked out of the land, into the which ye now enter to possess it. And God will scatter thee through all nations, from the one end of the earth to the other. And there shalt thou serve strange God's wood and stone, 
God for unbelief punisheth the jews until this day.  etc. whom thou nor thy fathers have not known. Their obstinacy, and unbelief, not knowing the day of their visitation, and contemning and killing their Messias, is the cause of this so miserable captivity: wherein they shall continue, until they cease to be incredulous, and acknowledge God, and Christ or Messias whom he hath sent, and so they shall be saved.  
Moreover, concerning that which we have said, 
judges. 2. 19 20  the book of judges is full of God's punishments upon the Israelities for their idolatry, whom he delivered over into the hands of their enemies. But as a good God, and merciful father, when they repented, he restored or delivered them. And eftsoons they returned to idolatry, and God eftsoons did punish them. We read also that the Israelites turned away, and corrupted themselves more than their fathers, following strange gods, serving them, and bowing down before them, and nothing diminished their works and wicked ways. And the wrath of the Lord was kindled against Israel. And Deborah in her song conceiving them said: 
judges. 5. 8.  In choosing new Gods, war was at the gates. So greatly did God abhor Idolatry, that oftenne commandments which he gave; the two first be against Idolatry. First. Thou shalt not have (saith he) any strange Cod before me.  
Second. Thou shalt not make to thyself any Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water, 
Two kind of Idolatry.  etc. And then, Thou shalt not bow down to them, nor worship them: for I am the Lord thy God, a jealous God, etc. In the first commandment, internal, and mental, and in the second external and visible Idolatry are forbidden. So horrible and enormous is the sin of Idolatry that God who is a just judge, doth punish it with most severe punishment that can be in this world. God giveth up Idolaters into a reprobate sense; so that forsaken of God, and by his just judgement, delivered over, and made slaves to Satan, they may do that which is not convenient, as saith Saint Paul, Romans 1. 25. concerning Idolaters, which turned the truth of God into a lie, honouring and serving the creature, before (or more) then God. And in the twenty eight verse, mentioning the punishment, he saith; that God gave them up unto a perverse mind (which we call a reprobate sense) to do that which is not convenient: namely, the abohmination there mentioned. The answer which the Romists make, in defence of their Images, is frivolous, They adore not, nor honour (say they) the Images, but that which they represent. Whereunto I answer; that as little did the Pagans worship their Images, but that which they represented. For they believed not the Image of jupiter to be jupiter, but to present jupiter. Much more do the Romists, not only command Images to be made, but to be reverenced, and which is more, worship them themselves. And in the second Action also of the Neccen Council (not of that holy and good first Council of Niece) but of the second, assembled by that cevell Empress Hirena, it is said: We do worship the pictures of Images. And in the third Action, The invisible divine nature is not permitted to be pictured, nor figured. For no man ever saw God at any time: but we worship the Image of his humanity pictured with colours. So also do we reverence and adore the Image of our Lady the mother of God, etc. See here, how the Romists do contradict themselves, on the one side, they say; they worship not Images. And on the other part, in their general Counsels, they command them to be worshipped. Answerable to this Doctrine of the Council do they sing in their hymn. O Crux ave, spes unica hoc passionis tempore: auge pijs justitiam, reisque dona veniam. That is to say. O Cross only hope, in this time of passion, increase righteousness in the Godly, and grant pardon to offenders. Also in showing the Cross, they say: Ecce lignum Crucis, venite adoremus. That is, Behold here the wood of the Cross: Come and let us worship it. Also Crucem tuam adoramus domine. Thy Cross do we worship, O Lord. Thomas Aquinus in his Brieffes or parts, speaking of Adoration, saith. That the Cross ought to be worshipped with the same God's honour, as God himself. And so they do: and upon good friday chiefly, prostrate on the ground, do they adore the Cross, and offer gifts unto it: which adoration (say they) Saint Gregory ordained. But how can this be truth, which they say of Saint Gregory, when the said Gregory writing to Seremus Bishop of Marsella, who had caused Images to be pulled down, broken, and burned, useth these words, hadst thou forbidden to worship the Images, we should have praised thee. 
S. Gregory forbade the Image worship.  And a little lower: Which were placed in the Temple, not to be worshipped, but for instruction only of the simple. See here how untrue it is that they say, Saint Gregory instituted the adoration of the Cross. True it is, he saith, that Images were the books of the simple and ignorant people. But let him pardon us, if in this we descent from him, to yield unto that, 
Habakuk. 2. 18. 19  which the word of God doth teach us. Habakuk saith, what profiteth the Image; for the maker thereof hath made it an Image, and a teacher of lies, though he that made it, trust therein, when he maketh dumb Idols. woe unto him, that saith to the wood, awake, and to the dumb stone, arise, it shall teach thee: behold it is laid over with gold and silver, and there is no breath in it. In like manner. The stock, saith jeremy, is a doctrine of vanity. Again: Every man is a beast by his own knowledge: Every founder is confounded by his graven Image: for his melting is but falsehood, and there is no breath therein. They are vanity and the work of errors, etc. wherefore well said Athanasius: When a living man cannot move thee to know God, how shall a man made of wood cause thee to know him? 
Epiphanius Epist. ad Hieron.  Epiphanius Bishop of Cypress coming into a Church, and seeing a veil, wherein the Image of Christ, or some other Saint was pictured, commanded to take it thence, and that the veil should be employed for the burial of some poor, using these words: To see in the Temples of Christians, the Image of Christ, or any Saint pictured, is horrible abomination. Of this moreover wrote he to john Bishop of jerusalem, under whose jurisdiction was that people of Anablatha, where the veil was, to provide that no such veils which be contrary to that which Religion permitteth, should thenceforth be had in the Church of Christ. So greatly did this epistle please Saint Jerome, that he translated the same out of Greek into Latin. The same Epiphanius said, Remember my beloved sons, that you place no Images in the Church, nor churchyards, but carry God ever in your hearts; and yet say I further, permit them not in your houses: For to be fixed by the eyes, but by meditation of the mind, etc. is unlawful for a Christian, etc. The most ancient Council of Eliberis holden in Spain (as now we will declare) and many other ancient Counsels condemned Images: and many Christian Emperors have forbidden them. And for that purpose wrote Valens, 
Petrus Crinilib. 9 de hone. sta disciplina.  and Thedosius to the chief Governor of the Council house saying: As our care is in and by all means to maintain the religion of the most high God: so permit we none to purtrayt engrave, or picture in colours, stone, or any other matter whatsoever, the Image of our Saviour: Moreover we command that wheresoever such an Image can be found, it be taken away; and all those to be chastised with most grievous punshment that attempt ought against our decrees and command. Seeing then, the Christian Emperors, Doctors and ancient Counsels, yea and that which is all, the scripture itself to forbid Images; let not our Adversaries be obstinate. Let them not think it to be now, as in time passed, when the blind led the blind, and so both fell into the ditch. Blessed be God, we now see, and need not them which be more blind, to guide us.  
Where or when (I demand) hath God commanded to do that which they do? Let them give me one only example of the old or new Testament, that any of the patriarchs, Propetes, Apostles, or Martyrs of jesus Christ did that which they do? adored or honoured God, or his saints, in their Images? They will not give it. Then let them not be more wise than they. 
Esa. 1. 12.  Let them take heed lest God say unto them, Who required these things at your hands? This is not the worship by God appointed, but human and devilish invention. And so shall God punish them as he punished Nadab and Abihu Leuit. 
Exod. 20. 4.  chap. 10. ver. 1. that offered strange fire, which he never commanded them. 
Deut. 5. 8.  Hold we fast that which God hath commanded: Thou shalt not make to thyself any graven Image, etc. And so shall we not err. The Church of Rome hath taken away the second commandment, and hath but nine commandments. But to fill up the number of ten; of the tenth commandment which forbiddeth lust in general, and afterward the chief kind and parts thereof, 
A true division of te ten Commandments.  hath she made two. But the Hebrews and ancient Doctors Greek, and Latin do not so; who place that of Images, for the second commandment Some think (saith Origen hom. 8. upon Exod) that all this together (meaning the first and second commandments) is one commandment: which, if it so should be taken, there would want of the number of ten commandments; and where then should be the tenth of the Decalog of ten commandments? but dividing it, as afore we have distinguished; the full number of the ten commandments, will appear. So that the first commandments is; Thou shalt have no other Gods but me. And the second, Thou shalt not make to thyself any graven Image, etc. hitherto Origen. Chrisostome hom. 49. upon Saint Math. Exposition. 2. Athanasius in Synopsi Seripturarum; Saint Ambrose upon the sixth chapter of the epistle to the Ephesians, and Saint Jerome upon the same place, all these Father's place (as we do) that against Images for the second commandment. And for the third, Thou shalt not take the name of the lord etc. For the 4. Remember thou keep holy etc. for the 5. Honour thy father, and thy Mother, etc. and for the tenth, that we shall not covet any thing of our neighbours, etc. jesephus in his 3. book of antiquities chap. 6. and Philo in his book, which he made of the ten commandments, divide them in like manner with us. If this be the true division of the Decalogue (as it is) and by the express word of God, Thou shalt not make to thyself any graven Image (as by the Hebrew, Greek and Latin Doctors we have proved. 
The Church of Rome is accursed of God, and the cause. ) Hereupon it followeth, that the Church of Rome is accursed of God, because she hath dared to diminish, and add any thing to the most holy eternal, and inviolable law of God: whereunto (being perfect, full and entire) no man ought to add or take away: according to that which the same God saith, Thou shalt add nothing to the word which I command thee, neither shalt thou take aught therefrom: but keep the commandments of the Lord your god which I command you. Deut. 4. 2. Deut. 12. 32. Proverb. 30. 6. If the Church of Rome here in a thing so clear, so notable, and of so great importance, hath so apparently, and without shame, dared to add and diminish; what will they not dare? Let us look more nearly. The belly (say they) hath no cares: These things will not the Romists hear. Images in the Popedom fill the bellies, and the chests: Great is the treasure that is given to Images, Oil, wax, perfumes, silk, silver, gold, cloth of gold and precious stones: wherein thieves, and wicked women are most liberal. The Pirestes and friars, do cloth and deck their Images with the gifts of strumpets: wherein they transgress the commandment of God, 
Deut. 23. 18.  which commandeth; that none shall bring the hire of an whore into the house of the Lord, etc. because God, who is just and pure, abhorreth robbery, and detesteth that which with sin and filthiness is evil gotten. And the Gloss in Decret. dist. 90. Cap. Oblationis. determineth; that no gain of a whore be offered in the Church. And that the suprestitious vulgar sort may give the more, they make them believe, that the Images do weep, laugh, 
Deut. 4. 12.  sweat, and do other great Miracles. Moses declareth, that when God spoke with his people, the people hard the voice of his words, but they saw no figure, saving only a voice: what God would have us to understand hereby, the same Moses there declareth. Take good heed then to your Souls: for ye saw no figure, etc. and then: That ye corrupt not yourselves nor make you any graven Image or representation of any figure, whether it be the likeness of Male or female. The common edition which the Roman church alloweth saith: Ne fortè decepti, faciatis vobis sculptam similitudinem aut Imaginem masculi vel feminae: That is to say, least being deceived, ye make to yourselves a graven similitude or Image of man or woman. Let our adversaries behold if they make to themselves Images of he and she Saints, which be of men and women. And suppose, that the making of Images were not against the express comanndement of God; 
The duty of a good magistrate to forbid idolatry.  but that to make them or not to make them were a thing indifferent: yet ought the good magistrate (seeing the superstition and Idolatry which the ignorant common people commit) to forbid Images, and break them notwithstanding: imitating therein the holy king Ezechiah, 
Numb. 21. 8.  that broke the brazen serpent which Moses had made, when he saw the Israelites to burn incense unto it, as in the 2. Kings. 18. 4. appeareth. Read the chapter. See if our adversaries adorn their Images with flowers, with garlands, with crowns, deck them, cloth them, gird them, hang upon them purses, light tapers, candles and lamps before them, perfume, incense, carry them upon men's shoulders in procession, kneel before them, and in their necessities crave help and succour of them. Read for this purpose, the epistle of jeremy recited to Baruc in his 6. chap. and thou shalt fully see the same that now is done in Spain, Italy, and many other places of the world besides. If this be not Idolatry, and superstition, what shall be? If that good king Ezechiah now lived, what would he do to these Images? That which he did to the brazen Serpent: break and bray them in pieces. Our adversaries excuse the matter. The same might the Israelites also, 
The brazen serpent was the image and figure of Christ.  and it may be they did so, yet for all their excuses, the good king broke it. And think not that this Serpent, set up on high, which Ezechias broke, was of small signification. Know thou, that it was a figure of the same Christ, that was to be lift up, and placed as an Ensign, which all those might follow, that should believe in him, believing in him might have everlasting life: even as those which beheld the Brazen serpent were cured of their bodily infirmities. So they which behold Christ, believe in him, and follow him, are no less healed of their spiritual infirmities. This is not mine but Saint john's interpretation, whose words be these: And as Moses lift up the serpent in the wilderness: so must the Son of man be lifted up, that all that believe in him, etc. joh. 3. 14. Although this Serpent was made by Moses, and by the commandment of God, and with so high a signification as Saint john gives it, making it the image and figure of Christ. And albeit it had so many years remained among the people of God, from the Israelites being in the wilderness, until the reign of Ezekiah: all this notwithstanding, this good king (seeing the superstition of the people that burned incense to it) cast it to the earth, and broke it. This good zeal of his is commended in the Scripture. And in the second book of Kings chap. 18. 3. these words are used. He did that which was right in the eyes of the Lord, according to all that his father David had done. He took away the high places, and broke the Images, and cut down the groves, and broke in pieces the brazen serpent which Moses had made. For until that time, the children of Israel burned incense unto it, and he called it Nehustan (as much to say) as a piece of brass. Would God the Christian and Catholic kings would imitate the holy zeal of this good king. Would God they would seek to be truly informed, and see with their eyes, what be the relics and Images which they have in their kingdoms, and their miracles, and the truth or falsehood of them. But (o grief) that the old proverb in our days is verified: 
Sease Milagro, y hagado el diablo.  
A miracle it is, and the devil doth it.  Would God they would take count of the great riches that is offered unto images. Oh what should be found.  
The Romistes excuse them, 
A Popish distinction between Idol & Image.  by a distinction which they make: An idol (say they) is one thing, and an image is another. That the law of God forbiddeth Idols and permittteh images: that the Idol is an abomination, but not an image. That they detest Idols, and honour Images. Let us now prove this their distinction of Idols and Images, to be vain. God, Exod. 20. 4. 
Pesel, what it signifieth.  & Deut. 5, 8. saith; Thou shalt not make to thyself Pesel. All the difficulty is, to know what this word Pesel is. Pesel is an Hebrew word, derived of the verb Pasal, that is, to engrave, carve & hew. And lest we should think (as thought the Grecians) that only Pesel, (which is, a carved picture, statue or graven Image) is only forbidden; God presently addeth, Temuna: that is, any figure, form, shape, or painted Image. He then forbiddeth, graven, carved, hewed or painted Images. And commandeth us not to worship, nor do reverence to them, Call them as you will, Idols or Images. Idol is a Greek word, and is the same which in Latin is Simulachrum or Imago: Simulachrum or Imago is that which in Spanish we called Imagen. These four words, Pesel, Eidolon, Simulachrum and Imagen, be all one thing, and of one self signification: but that the first is Hebrew, the second Greek, the third Latin, and the fourth Spanish. 
Ambrose. Erasmus Lactancius Instit. lib. 2. cap. 19  And Saint Ambrose (as noteth Erasmus in his Annotations upon the 1. Cor. 8. chap.) for Idolum ever readeth Simulachrum. Lactantius deriveth Simulachrun of Simulando, Eidolon of Eidos, as much to say, as appearance or show. It appeareth to be a person, & is none: It hath eyes, and seeth not: ears, and heareth not: feet and walketh not. David in the 115. Psalm, doth lively depaint them, let our adversaries behold, if their Images have eyes and see not, ears and hear not, etc.  
Saint Augustin. lib. 4. de Civitate Dei. cap. 9 and 31. Origen. lib. 8. contra Celsum. S. Cyprian Tract. contra Demetrianum, and S. Epiphanius and S. Ambrose make no difference between an Idol and an Image. 
Aquinus.  Thomas Aquinus that great captain of the dominics, putteth this difference between Idolum and Simulachrum (as noteth Erasmus in the place a little before alleged) Simulachrum (saith he) is a thing made to the likeness of some natural thing, but Idolum is, Si corpori humano addatur caput equinum (to wit) If the head of an horse be put to a human body. A distinction truly very ridiculous. Conclude we this matter with that, which was ordained in the Council of Eliberis in Spain, holden about the year of the Lord. 335. whose. 36. Cannon was (as Carranza noteth in his Summa Conciliariorum) Placuit picturas in Ecclesia esse non debere: ne quod colitur aut odoratur, in parietibus depingatur. It pleaseth us that pictures ought not to be in the Church: lest that be worshipped or adored which is painted on the walls, Eliberis, where was celebrated this ancient Council, was a City near unto that place where is now Granada. Eliberis was destroyed, and of the ruins thereof, was Granada builded, or augmented.  
And there is one gate in Granada even to this day, called the gate Deluira, corrupting the word in steed of Elibera, The gate is so called, because men go that way to Elibera. Had this Cannon, made in our country of Spain, 1263. years past, been observed in Spain, there had not been such Idolatry in Spain, as now there is. up Lord, regard thine own honour. Convert or confound (not being of thine elect) all such as worship Pesel, graven or carved Images: or Temuna, pictures, or patterns. All that whatsoever we have said against Images, is meant of those that are made for religion, service, & worship, and to honour, serve and adore them. Such Images are forbidden by the law of God. And so the Art of carving, graving, painting and pattern making, not done to this end, is not forbidden, but lawful. The superstition and Idolatry taken away, the Art is good. If there be any people or nation that have, and do commit inward, and outward Idolatry it is the Popish Church. For what else see we in their Temples, houses, streets and crosse-streetes, but Idols, and Images made, and worshipped, against the express commandment of God. Thou shalt not make to thyself any graven Image. No nation hath been so barbarous, to think, that which they outwardly beheld with their eyes to be God. They supposed as before we have said, their jupiter, juno, Mars, & Venus to be in Heaven, whom they worshipped in the Images that did represent them.  
Many of the Moors, Turks, and jews, would convert unto Christ, were it not for the offence and scandal of Images in the Churches. Therefore said Paulus Pricius a most learned Hebrew, which became in a Christian Pave, that it was very meet Images should be taken out of the Temple, for they were the cause that many jews became not Christians.  
The Popish Church, doth not only commit the Idolatry of the Gentiles, but far exceed them also. One Idolatry it committeth, which never Pagan, nor Gentile ever committed. It believeth, the bread and wine in the Mass (called a sacrifice) celebrated by her Pope, 
The argum● of both Tre●tises.  or a Priest made by the authority of the Pope, to be no representation, nor commemoration of the lords death: but his very body and blood, the same jesus Christ, as big, and great as he was upon the cross. And so as very God doth worship it. We will then in this first Treatise prove (by the Lord's assistance, whose cause we now maintain) the Pope to be a false Priest, and very Antichrist, & that such Idolatry, and other much more, he hath invented in the Church.  
In the second Treatise, we will also prove, by the same assistance, the Mass to be a false Sacrifice, and great Idolatry. And because our chief purpose is not so much to beat down falsehood, 
The argument of the Epistle to the Hebrews.  as to advance the truth: after we have showed the Pope to be a false Priest, And the Mass, a false Sacrifice, we will show also (which is the argument of the Apostle in the Epistle written to the Hebrews) jesus Christ, to be the true, and only Priest, and his most holy body and blood which he offered unto his father upon the Cross, to be the true, and only sacrifice, where with the eternal father is well pleased, and receiveth us into his favour and friendship, justifying us by faith, and giving us his holy spirit of Adoption, whereby we cry Abba father, and live in holiness and righteousness all the days of our life. And so be glorified of him, to reign ' with him for ever.  
Many will wonder that we with so great constancy (or as they call it) sauciness reject, condemn, and abhor the Pope and his Mass: And therefore do slander, and defame us, not among the common people only, but amongst the Nobles also and great Lords, Kings, and monarchs that we are: fantastic, heady, arrogant, seditious, rebellious, partial, and many other false reports they raise against us; wherewith they fill, and break the ears of the ignorant, and of all those, that take pleasure to hear them.  
To show them then, that it is no foolish opinion nor fantasy, which doth lead us, neither any ambition, vain glory, nor other passion, that doth alter, move, or transport our minds, but a good zeal rather of the glory of God, and fervent desire of the health of our own souls. A reason will we give in this first Treatise unto all that desire to hear & understand it, of that which we believe & hold concerning the Pope, and his authority. And chiefly, if we be asked, because (as saith Saint Peter) we ought to be ready with meekness and reverence to make answer to every one that demandeth a reason of the hope which we hold. The reason then, which we give for rejecting, condemning, and abhorring the Pope, and flying from him, as from the pestilence, is his evil life, and wicked doctrine. Note also what the Doctors and ancient Counsels, & the holy Scriptures, in three wonderful places chiefly for that purpose say concerning him. In the second Treatise, we will declare what we think of the Mass, and the holiness thereof.  
The Pope and Mass, two pillars of the Popish church, be very ancient, For it is now a thousand years past, since they first began to be builded. Their beginnings were very small: but they daily increased, adorning and decking themselves, until they attained to the estate wherein we now see them; For aswell the Pope, as the Mass, is holden and called God. Without are they made very beautiful, covered over with silk, gold, silver, cloth of gold, rich stones: but within is superstition, hypocrisy, and Idolatry. I have often pondered with myself, whether of these two pillars, the Pope, or the Mass, were strongest, and more esteemed. The virtues, excellency, holiness and divinity, which they say, is in the Mass, who can declare? How profitable it is for all things living, and not living, quick & dead? By consideration hereof, the Mass I supposed was chiefest, 
The reason proving the Pope to be of greater authotie than the Mass.  and therefore aught to begin with it. But the Pope upon better advisement, me seemed notwithstanding to be the chiefest pillar. The reasons moving me so to believe, are these, that the cause in dignity is before the effect, the creator before the creature; the master before the servant, the Priest before the sacrifice which he offereth. The Pope is he that made and created the Mass: as afterwards (God willing) we will prove. 
Read the book Ceremon. Pontifie. 1. Sect. cap. 3. also Sect. 12. cap. 10. & 4.  Therefore is the Pope of greater dignity than the Mass. This proveth the Pope to be master, and the sacrament his servant: because, when the Pope goeth from one people to another, he sendeth before him, yea and some time a day or two days journey, his sacrament upon a horse carrying at his neck a little bell, accompanied with the scum and baggage of the Roman court. Thither go the dishes and spits, old shoes, cauldrons and kettles, and all the sculery of the Court of Rome, whores and jesters. Thus, the sacrament arrived with this honourable train, at the place whither the Pope is to come, it there awayeth his coming. And when the master is known to approach near the people, it goeth forth to receive him. Open thine eyes O Spain: or which is better. God open them, and behold what account the Pope maketh of the sacrament, which he himself (saying it is thy God) for thy money, selleth unto thee.  
Friar john de Pineda, in the third part of his Ecclesiastical Monarchy, lib. 23. ¶ 2. saith. That the first Pope, which caused the Sacrament to be carried before him, was Benedict. 13. (a Spaniard) when for fear, he fled from France into Arragon: & from that time remained it in custom, that the Pope carried the most holy Sacrament, for his guard before him.  
The Popes in this carrying of the Sacrament before them, do imitate the kings of Persia, before whom went a horse, carrying a little Altar upon him: whereupon, among a few ashes shone a small flame of holy fire: which they called Orismada. This fire, as a certain divinity, did the Persians reverence and adore. So that the King, to seem more than a man, and to be jointly worshipped with the divinity, which did accompany him, with this pomp went he publicly. Read for this purpose, the Emblem of Alciatus. Non tibi, sed Religioni, pag. 17. where he treateth of a little ass, that went laden with mysteries.  
He also that sacrificeth, is of more dignity and estimation, than the sacrifice which he offereth. For God regardeth not so much the gift, or sacrifice to him offered and presented, as the person that offereth it. The Lord, saith the scripture, had respect to Abel, 
Gen. 4. 4.  and his present: and: to Cain and his present he had no regard. 
Hebrew, 11. 4.  The Apostle giveth a reason saying. By saith Abel offered to God a better sacrifice then Caine. The Pope is the Priest, the Mass is the sacrifice which he offereth; Therefore is the Pope of more dignity than the Mass. By these reasons, and others that may be drawn, I conclude, the Pope to be chief pillar that sustaineth the Popish Church Of it we will first take hold: not to support it, but to cast it down: and then we will after entreat of the Mass. And this by the help of the almighty God, the Father son, and holy Ghost, whose cause we here defend.  
To this name Papa, 
Pope.  the like as to some other words hath happened: 
Many words in old time taken in good part, which are now taken in evil.  which in old time, were taken in good part, and were honourable titles, but after, with the time, have been ill taken. For example Tyrannis was in old time a King, and so King Latinus (as saith Virgil Aeneid. 7.) called Aenaeas, whose friendship he desired. Tyrant Sophista, was taken for a man of wisdom; now for a deceiver or a flatterer. Hostis did signify a stanger, now taken for an enemy. Even so in old time, was Papa taken in good part, and given for a title to Bishops, or ministers of God's word: for in the Primitive Church, the Bishop, 
Every Bishop or Minister in old time was called Pope.  Minister and Pastor were all one. Riches have sithence made the difference, as now we see. Read to this purpose, the Epistle of Saint Jerome to evagr. tom. 2. That Papa was so taken as a foresaid, by the Epistle of the ancient Doctors as namely, Cyprian, Dionysius, Alexandrinus, Jerome, Ambrose, Auguistine, Sidonius, Appolinarius, and Gregory, and by the Acts of the Counsels is proved. The Grecians until this day, call their Priests, Papaous, the Germanies call them Psaffen, and Flemings call them Papen, names which be derined of this name Papa, 
Tome 2.  which in the Sicilian tongue (after Suidas signifieth Father) Of all these authors, I will allege here but only two. Jerome writing to Augustine, saith, Most heartily commend me I pray thee, to our holy and venerable, brother Pope Alipius.  
And writing to Pamachius, he saith unto him: hold Pope Epiphanius: And writing to Augustine, calleth him Pope. In another place he saith: Except Pope Athanasius and Paulinus: yet neither Alipius, nor Pamachius, nor Epiphanius, nor Aunor nor Athanasius nor Paulinus were ever Bishops of the Church of Rome.  
Among the Epistles of Saint Cyprian, 
Epist. 7. lib. ●  there is one thus entitled: The Presbyters and Deacons abiding at Rome, send greeting to Pope Cyprian. And this is to be noted, that the Church of Rome, giveth this title to Saint Cyprian, who was Bishop of Carthage, and never of Rome. But when the covetousness and ambition of the Bishop of Rome had so increased, that he made himself a Prince, 
The Bishop of Rome seeketh nothing more than to be called Pope.  and universal Bishop, and therefore Antichrist, as Saint Gregory calleth him; then took he from other Bishops, the title of Pope, and reserved it only to himself: So that none but the Bishop of Rome is now Pope: and being Bishop of Rome, Antichrist.  
Hence cometh it, that to all the Godly, the name of Pope, is so horrible and wicked: because it is only given to Antichrist. That which hereafter we will say shall not be against the ancient & first taking of the name of Pope, but against the second.  
Which name, well agreeth with him: for the Pope Popely all to himself: that is to say, he devonreth and glutteth it up: as he himself saith, All power is given me in heaven and in earth. And so the late writers take this name Papa, pro Inglwie, that is to say, gluttony, As Anthony de Lebrixa in his dictionary doth note it.  
jesus Christ, our Master, whose voice the Father commandeth us to hear, and thereby, to govern ourselves, hath given us a sure mark, and infallible token, to discern the good tree from the bad, the true Christian from the false, the good shepherd from the hireling. A good tree (saith he) bringeth forth good fruit. Matth. chap. 7. 17. This he saith, that we may know the hypocrites, by their fruits, or works; Speaking also of himself, he saith, The works which I do they bear witness of me, joh. chap. 5. vers. 30. The same Lord saith, that the good shepherd giveth his life for his sheep, & not the hireling, but rather flieth, joh. chap. 10. 11. Men cannot judge but that which they see God only knoweth the heart. Following then the counsel which the Lord hath given us, let us see what hath been the life & doctrine of the Popes until this day: and so will hold them, either for good or bad, for the true ministers of Christ, 
Division of the Bishops of Rome into, 3. orders.  or of the devil. And to make that more manifest whereof we entreat, let us divide into three parts or orders all the Bishops that have been in Rome. The first shall contain, all those, that from the beginning, were Bishops, until the time of Saint Silvester. The second, all those which were from Silvester, unto Boniface. 3. The third, all those that have been from Boniface. 3. unto Clement. 8. who this year of the Lord, 1600. doth tyrannize in the Church.  
Come we now to the first order. 
The first order.  The common opinion hath been, that S. Peter was the first Bishop of Rome, the which by holy scripture can no way, 
Saint Peter was not Bishop of Rome.  but the contrary rather, be proved. Many have handled this argument: to whom I refer those that would know it. For my part, that which our adversaries say, concerning this matter, to me seemeth impossible. First they soy, that S. Peter ●●ued after after Christ passion, 38. years. which they count in this manner. That he was for a time in judaea & after at Antioch, where he was Bishop, 7. years. So saith Bartholomew Caranza, in his summa Conciliorum. But if that be true which they say, that S. Peter lived but 38. years after Christ, the Epistle of S. Paul to the Gal. showeth this to be impossible.  
Saint Paul also, in 1. chap. of his said Epistle declareth, that after his conversion, he went not to jerusalem: but into Arabia, and thence turned to Damascus; and that, 3. years after he came to jerusalem; where he found Peter, with whom he abode 15. days; not to learn aught of him, but to confer with him. 14. years after this (as he saith in the chapter following) he came again to jerusalem: where those that were pillars of the Church, james Cephas, which is Peter, and john gave him the right hand of fellowship. These years were, 18. at the least, 3. (saith he) and afterwards, 14. and the time which passed from the Passion of Christ, 
Gal. 2. 〈◊〉.  until S. Paul's going to Arabia. After this, they both were at Antioch: where S. Paul reproved S. Peter for his dissimulation. If there he was seven years, and twenty five years afterwards at Rome, joined with the eighteen years, before mentioned, shall make fifty years, at the least. Then shall it be untrue which they say, that Saint Pepper lived thirty eight years after the death of Christ (as saith Caranza in his summa Conciliorum) And much more untrue shall be that, which Humfridus Panuinus, in the Chronicle of the Roman Bishops, and in his annotation upon Platina, in the life of Saint Peter, saith, that Saint Peter was martyred 34. years, 3. moveths and 4. days, after the passion of Christ. Count thus the years the S. Peter lived after Christ.  
From the death of Christ, until the 2. year of the death of Claudius, were 10. years, all which time, Saint Peter abode in and departed not once from judea. This time passed, he came to Rome, where he abode 4. years, from whence, by Claudius' Edict against the jews, he departed, and returned to jerusalem: from jerusalem, he went to Antioch, and there abode, 7. years: in which time died Claudius, and Nero succeeded him in the Empire. In the beginning of Nero's reign, S. Peter returned to Rome: whence, after some time, he departed, and traveled almost throughout all Europe: which peregrination being ended, he returned the third time to Rome. From Saint Peter's first entrance into Rome, until his death were, 24. years, 5. months, and 12. days, which joined with the 10. years before passed in judea, make 34. years, three months, and 4. days. All this saith Panuinus. Herein, he contraieth his own authors, which affirm Peter to have been 7. years in Antioch, and 25. after at Rome. And Gracian, in a certain decree saith, that Saint Peter by revelation passed (or translated) his seat from Antioch to Rome. And so Friar john de Pineda in the 3. part. book 20. chap. 5. Sect. 1, following this opinion, saith. In Antioch (before Rome) had S. Peter his seat Papal. Caranza in his summa Conciliorum, speaking of S. Peter, counteth thus. He sat (saith he) in the bishop's chair at Antioch 7. years: and departing thence, came to Rome in the time of the Emperor Claudius; where he sat in the Bishop's chair 25. years, 2. months, and 3. days. We see now the count of Caranza and Panuinus to be false. In this they agree, that he was crucified at Rome. Between the death of the Lord and the death of Nero, were 37. years. The said Panuinus saith, that S. Peter was crucified in the the last year of Nero, then shall it be 37. years, and not as he saith, 34. years, after the death of Christ. The Legend, and Cannon say, that Saint Peter and Saint Paul, were in one self same year, day, and hour beheaded at Rome. Saint Jerome saith, that Paul was killed with a sword, and Peter crucified: Eusebius saith, that the one was beheaded, and the other crucified. We demand, and chiefly of our Spaniards, which so much believe these things. when came Saint Peter to Rome, how long there stayed he, 
This proveth S. Peter was nduep at Rome.  when, and of what kind of death, and where died he, who was his successor (for some say Linus, others Clement) we shall find great confusion, and disorder amongst them: as already we have seen? and how deal they so with Christians whose faith is to be founded upon the word of God. The Pope's Supremacy, to be Peter's successor, they sell for an Article of our faith, insomuch (as saith Boniface. 8.) it was de necessitate salutis necessary to salvation, and who so believed it not, could not be saved: behold upon what holy scriptures it is founded? upon a legend of men's sayings disagreeing among themselves. The cause taken away, the effect ceaseth. If Saint Peter were not Bishop of Rome, it followeth, that all whatsoever is said touching the succession, & Primacy of the Pope, is mere lies, and falsehood. Also Saint Peter's Commission was to be Apostle of the circumcision among the jews, and that of Saint Paul of the uncircumcision among the Gentiles. Gal. 2. 7. Saint Paul to the Romans themselves, also saith, 
Rom. 15. 20.  that he preached the Gospel, where none had once made mention thereof: and giveth a reason. Beast he should seem to build upon a strange foundation. Whereupon it followeth, that Saint Peter was not at Rome. Also in the Epistles which he wrote, being prisoner in Rome, he sent salutations from the faithful, which were then in Rome, without any mention made of Saint Peter. And had he been in Rome, it is to be thought, he would have named him. Read the 4. chapter of the Epistle to the Colossians. from the 10. verse unto the 14. where he saith. Salute Aristareus, and Mark, and jesus, called justus, which be of the circumcision. These only be they, that assisted me in the kingdom of God and were a comfort unto me. Whereupon it followeth, that Saint Peter was not at Rome, seeing he neither did assist, nor comfort him. This Epistle was written from Rome. And in the 2. to Timoth. cap. 4. 1. 2 which some what before his martyrdom he wrote the second time being prisoner in Rome: and in the Epistle to Philemon, verse 23. and 24. Also in the Epistle which he wrote to the Romans, he not once maketh mention of Saint Peter, to whom no doubt he would have sent salutations, had he been in Rome: and which is more: Saint Peter, being Bishop at Rome (as they say) 25. years. Read the last chap. of this epistle, and thou shalt see the catalogue which S. Paul maketh from the fifth verse to the fifteenth, he saith only: Salute such a one, salute such a one, etc. without naming of Saint Peter. Because he neither was Bishop of Rome, nor yet was in Rome. Also, the jews which dwelled in Rome (as reciteth S. Luke, Act. 28. 21. 22.) said to S. Paul, when he came prisoner to Rome, that they had not heard nor understood any thing concerning him: and prayed him to declare his opinion touching that sect, which was gainsaid and evil spoken of in all places, understanding by this sect the Gospel which Saint Paul preached. Who will believe that S. Peter which (as they say) was before come to Rome, and a Minister of the Circumcision, had not taught nor spoken aught unto them of the Gospel? These reasons taken out of holy Scripture, are me seemeth (as they be) very sufficient to prove the common opinion holden of S. Peter's being Bishop of Rome, and that 25. years, to be false. Whereupon that of the Papists appears plainly to be mere ignorance, or (which is worse) extreme malice, when they call the Pope Saint Peter's successor, Vicar of jesus Christ, as though he were Saint Peter, and therefore universal Bishop. Against the Primacy of the Pope, we will speak in the end of this Treatise.  
Seeing then Saint Peter was not Bishop of Rome, 
Linus.  we place Linus for the first. All the Bishops of Rome that were from Linus to Sylvester (who was in the time of the Emperor Constantine the great) whom we will put in the first order, were in general truly Bishops and holy men, who with their good doctrine, and holy life and conversation, wrought great fruit in the Church of God: They were the salt of the earth, the light of the world, a City built upon a mountain, a candle light, and set upon a candlestick. These be the titles wherewith Christ adorneth his apostles and ministers, Math. 5. These were the Angels of God according to the saying of Malachi; 
Mal. 2. 6. 7.  speaking of Levy, and consequently, of the good Ministers: The law of truth (saith he) was in his mouth, and no iniquity was found in his lips: In peace and equity he walked with me, and turned away from iniquity: For the priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the Angel of the Lord of hosts. Many more titles are comprised in the holy scriptures, wherewith the true ministers are adorned: which I will pass over, to avoid tediousness. In the end, these good bishops of Rome, sealed the Gospel which they had preached with their blood: and so were Martyrs of jesus Christ. Men they were, poor in spirit, and simple of heart, strangers to covetosnes and ambition. they were true bishops for the space of almost three hundred years: 
300 years good bishops in Rome.  And so the Church of the Lord having such ministers, was then happy, and rich in the sight of God: albeit in the eyes of men, contemptible & miserable; such as the Apostle in the eleventh chapter of the Epistle to the Hebrews, from the 36. to the 38. verse describeth. Others (saith he) have benetryed by mocking, and scourge, yea, moreover by bonds and imprisonment. 37. Others were stoned; others were hewn asunder. Others were tempted. others slain with the sword. Others wandered up and down in sheeps skins, and in goat's skins, being destitute, afflicted and tormented 38. whom the world was unworthy of: they wandered in wildernesses, and mountains, and dens, and caves of the earth, etc. These Bishops carried on their heads, not Mitres, but coifs, not honour, but dishonour: not riches, but poverty: following herein their Master, as Esaias the Prophet in his chapter 53. 3. doth lively describe him. Despised and forsaken of men: a man full of sorrows, having experience of infirmities, and we hid (as it were) our faces from him; he was despised, and we esteemed him not. This was the outward appearance of the Primitive Church; and so hath it been in our time: sithence the reformation of the Church began these 70. or 80. years unto this time, how many have been burned, drowned, beheaded, hanged, banished, shamefully disgraced and died of hunger. Truly innumerable; and that which is more admirable, the more they burned and killed, the more they increased and multiplied. For the blood of the Martyrs (as saith Tertullian) is the seed of the Gospel. From the passion of the Lord, unto Saint Silvester, which is the time of the first order, were almost three hundred years: wherein the Emperors of Rome became Lords of Spain. The Romans in two hundred and so many years, that they conquered Spain, until the time of Augustus Caesar, were never absolute Lords thereof. Augustus was the first that vanquished the Montanists and Biscayes, and made himself absolute Lord of all Spain.  
The Romists, as those (say they) that have held the command and staff for many years, to give antiquity and authority to their ceremonies, and human traditions, have falsely reported, that many of these good Bishops of Rome (whom we place in the first order) ordained them. Clement the fourth Bishop of Rome (say they) ordained the confirmation of young children, the Mass, and holy garments wherewith the Priests are clothed. They do not consider that he was a a man poor, and for preaching of the Gospel banished into mines, where he hewed Marble stones, and tied in the end to an anchor, they cast him into the sea.  
D. Illescas, speaking of Pope Caius in his Pontifical history saith: He ordained that no lay man might bring a Clerk to judgement: That no pagan nor heretic might make accusation against a Christian, etc. How can this be true, sith Caius lived and died in the time of the tenth persecution: which (as Illescas himself saith) was of all the most cruel, and lasted many years? Let the Romists be ashamed, and cease with lies to confirm their religion. Now is it not the time that was wont to be, when the blind led the blind, etc. So say they also, that Evaristus, Alexander and Sistus, fifth, sixth and seventh Bishops of Rome, made the popish decrees; namely, the ordering of the Clergy: holy water, and holy garments. Telesphorus (say they) that was the eighth Bishop of Rome, ordained three Masses to be said on the day of the Natituitie. These good Bishops had other cares, and embraced not such childish and superstitious toys. Satiety and idleness brought them forth. O what evils have riches wrought to the Church of God? Wisely therefore said Frederick the Emperor: Detrahamus illis nocentes divitias: hoc enim facere, opus est charitatis: Let us take away, (speaking of the Pope and clergy) the riches, which so much hurt them, for this to do is a work of charity.  
Here it is to be noted (as reciteth Panuinus in his chronicle) 30 Schisms to have been; 
1. Sisme.  and that which happened in the year 252. between Cornelius and Novatus, is counted for the first: and the same only happened in the first order: wherein were good all the Roman Bishops, except Marcellinus, who offered incense to Idols: but touched by God, he greatly repent, so came into the Council holden at Sessa, in the kingdom of Naples; where were present (as saith D. Illescas) three hundred Bishops and thirty Presbyters, or (as saith Platina) 180. Bishops, and there asked he with tears, God and them pardon, of the most grievous sin which he had committed. From Sessa he went to Rome and there did chide Dioclesian for compelling him to sacrifice to Idols: wherefore Dioclesian commanded to kill him. When Marcellinus was dead, the seat was void 7. years and a half; as saith Illescas, and 25. days, or (as saith Platina) 25. days.  
The second order containeth the bishops of Rome from Silvester 1. 
The 2. order.  unto Boniface the 3. These neither in life, nor doctrine agreed by far with the bishops of the first order. For persecution now ceasing, they gave themselves to idleness and pleasure and made Cannons, and Decrees, whereby they prepared the seat of great Antichrist. Those of the second order were called for the space of 200. 
Archbishops.  years Archbishops. It is to be understood, that from the year 320. unto that of 520. afterwards, from the year 520. unto that of 605. they were called patriarchs. 
patriarchs. Liberius an Arrian.  S. Silvester was then the first Archbishop, whom Marcus, julius. 1. and Liberius succeeded: Liberius in the beginning of his Bishopdome thought well of the divinity of the son of God; and for aught the Arian Emperor Constantius did, would not be drawn to condemn Athanasius: for which cause he was banished Rome. Theodoretus lib. 2. ca 16. of his history, reciteth the conference that passed between him and Constantins, when he was banished; wherein Liberius showed himself very constant. Three years (saith Platina) and others say less, was Liberius banished. The Romans at this time held a Council, 
Felix. 2.  wherein they chose for bishop Felix second. This Felix (as saith Platina) was a very good man: and so by his liking, and consent of 48. bishops, Vrsacius, and Valens, which held part with Constantius the Arrian Emperor, were deposed. These two went to Constantius and complained upon Felix, praying the Emperor to restore again Liberius, who wearied with the trouble of his banishment, and now changed his opinion, through ambition, and the counsel of Fortunatus, Bishop of Aquilea. His banishment pardoned, and Liberius restored to his Bishopric, in and by all things (as saith Platina) he agreed with the heretics. This restoring of Liberius, and deposing of Felix caused great tumult in Rome, so that the matter came to blows, and many Priests and Ecclesiastical men, even in the Churches were murdered. This was the second Sisme. 
2. Sisme.   
In that which I have said of Liberius and Felix, I have followwed Platina, who upon the life of Felix saith, that faulting in nothing which became a true and good Christian, he was caught with many more good Christians, and so by the adversaries murdered. Athanasius, in an Epistle written to such as led a solitary life, saith plainly, that Liberius after two years of his banishment passed, being threatened wrth death, changed his opinion: and subscribed against Athanasius. Jerome in his Chronicle saith, that Liberius overcome with disdain of banishment, subscribed to that wicked heresy Tom 1. Concil. It is said, that when Liberius was entered Rome, he agreed with the heretic Constantius. The same saith Damasus in his book de Pontif. And Platina, and Alonso venero, in his Enchiridion of times, and john Stella, and others. Bale saith, With ambition Gigas saith, that Liberius moved with the martyrdom of Felix, and fearing the like agreed with the Arrians, & approved their doctrine. No mention is made of Liberius repentance, & therefore he is counted among the Arrian Popes. Damasus his successor for this cause condemned Liberius, 
That which one Pope doth another undoth.  & all that he did. But Gregory 7. that abominable Pope, as afterward in his life shall appear, canonised notwithstanding this Arrian Liberius, and commanded (saith Card. Benon) his feast to be celebrated. Panuinus the Pope's great parasite, in his chronicle of Bish. calls him S. Liberius. 
The Pope erreth in faith.  Behold, if that which is said be true, that many be holden for Saints, whose souls are burning in hell. Behold if the Pope may err in ●aith.  
To write the life of this Liberius hath cost me some travel, and diversity of opinions, the cause. Some hold him for a Catholic, others for an Arrian, and both the one and the other say truth. For in the beginning of his Bishopdome he was (as we have said) a Catholic, but after without repentance, an obstinate Arrian. Note we here what an evil beast is ambition. He that standeth, let him take heed lest he fall. It sufficeth not to begin well, but to end well is needful. He that continueth to the end (saith the Lord) shall be saved. God give us grace to tame our ambition, which we all have need of. For there is none which reputeth not himself for a demi-God: and give us strength in afflictions, which for his name we suffer. Remember we Liberius. But what speak I of Liberius? Remember we Solomon, that so well began, but how proceeded he afterward? The Lord govern us unto the end.  
In the time of this Liberius, and in the city of Tagasta in Africa, was borne the great Doctor and light in the Church, Saint Augustine: and on the same day (they say) that Pelagius the heretic was borne in great Britain. Oh the great mercy of God, that provided an Antidote against the poison of Pelagius!  
Damasus, 
Damasus.  a Portugal (as we have said) condemned Liberius. Damasus was very devout and ceremonious. Panuinus in his Chronicle noteth, that all the Bishops of Rome until Damasus, were chosen and consecrated upon one self same day. But afterwards (saith he) this was not so observed. Upon the day of Consecration, now called coronation, is a solemn triumph holden in Rome. So much have increased the riches, power, ambition, and pride of those which call themselves the Fisher's successors. In this time flourished Saint Jerome, and was a dear friend of Damasus, as by their writings appeareth. Between Damasus and Vrsinus was the third Sisme. 
The 3. Sisme. 384.   
But in the 367. year Vrsinus renounced, and was made Bishop of Naples. Damasus died in the 384. year, and Siricius succeeded him.  
Siricius (as saith Gracianus, 
Siricius. Concerning the forbidding of marriage, read afterwards in Gregory.  dist. 82.) was he that first forbade marriage to the Western priests: which ordination many nations, and chiefly our country of Spain, nothing esteemed. Wherefore Hymerius, then Bishop of Tarragona, wrote to Siricius, that the priests of Spain would not obey the law which commanded them to leave their wives. At the hearing whereof Siricius was angry, and said, That such as were in the flesh could not please God, Rom. 8. 8. The same Siricius allegeth this authority in the fourth epistle which he wrote to the Bishops of Africa. Siricius understanding this place, of married folks, writhed and wrested the scripture. So also was this place wrested by Innocent the first. But S. Paul by this (in the flesh) meant not married folks, for thereby should he condemn the estate of matrimony, instituted by God in Paradise, Gen. 3. 24. & sanctified by his son jesus Christ with his presence working there his first miracle, joh. 2. 11. Very well knew the Apostle, Marriage to be honourable among all men, and the bed undefiled. Very well did he know, that God would chastise fornicators and adulterers. Heb. 13. 4. Wherefore he commandeth, that they which had not the gift of chastity should marry. 1. Cor. 7. 2 9 And he himself defendeth the liberty, which he and Barnabas, being Apostles, had, to have their wives, and to carry them with them. Or have not we authority (saith he, 1. Cor. 9 5.) to lead about a sister (that is to say, faithful) aswell as the other Apostles, and the brethren of the Lord, etc. Paul then (with favour of Siricius, and Innoncent 1.) by being in the flesh, understandeth not the married but carnal men, and unregenerate by the Spirit of God. Such (saith he, be they single, married, or widows) cannot please God. And that this is so, appeareth by that which the same Apostle, speaking to the Romans, of whom many were married, saith, But you are not in the flesh, but in the Spirit, because the Spirit of God dwelleth in you, etc. Rom. 8. 9 By this interpretation which Siricius and Pope Innocent 1. 
The Pope erreth in the interpretation of the Scripture.  made of the place of S. Paul, shall our adversaries see, albeit they deny it, that the Pope may err & that in the interpretation of the Scriptures. Siricius after Platina having been Pope almost 16. years, died & Anastasius the first, Innocentius the first, Zozimus the first, and Bonifacius the first succeeded him.  
Between Boniface and Eulalius, 
Boniface. 1. Sisme. 4. 420.  was the 4. Sisme in the year 420. Eulalius very unwillingly renounced: but yet was made Bishop in Campania. Celestine succeeded Boniface: Sistus 3. succeeded Celestine; who being falsely accused, made answer for himself in an open Synod, and Bassus his adversary, was condemned. The counsels were then above the Pope.  
Leo 1. 
Gelasius. 1.  Hillarius, Simplicius, Felix 3. Gelasius succeeded Sistus. To this Gelasius, that notable saying, of communicating in both kinds is attributed; which we will allege in the Treatise of the Mass. After Gelasius 1. Anastasius 2 succeeded.  
Anastasius 2. 
Anastasius 2. an heretic.  took part with the Eutychians, and other heretics, and communicated with them▪ For confirmation hereof, read Gracian in the decree dist. 19 Cap. Secundum ecclesiae Catholicae: And Cap. Anastasius. And the 2. Tom of the Counsels: and Platina. Believe not the Pope's Parasites, (as be D. Illescas, and the two late writers, Albertus Pighius, & Diego de Covarrunias whom he allegeth) Anastasius in doing his needs, 
Anno 417. the Goths began to reign in Spain.  voided (say Volateramus and Platina) his guts into the draft. At this time in Spain the Goths reigned: who began there to reign in the year of the Lord. 417. where expelling the Roamanes, and other nations, they reigned three hundred years. After Anastasius succeeded Symachus.  
Between Symachus and Laurencius, 
Symachus. The 5. Sisme. 498  was the 5. Sisme But Laurencius renounced; and in the 498. year (as saith Panuinus) was made Bishop of Nucesino after Symachus, succeeded Hormisda.  
Hormisda Campanus, 
Hormisda the the first Patriarch. 520  was the first (as saith S. Isidor) that by means of justin the Emperor in the 520. year, of an Archbishop was made Patriarch, by little & little they proceeded, they will shortly be Popes, 
He excommunicated the Emperor.  I would say perfect Antichrists. He excommunicated the Emperor Anastasius: because he said the Emperor was to command, 
Anno. 523.  & the Bishop to obey. At this time began Antichrist to appear. 
john 1. Ambassador.  Hormisda died, in the 523. year, Genselaricus reigning in Spain and john 1. succeeded Hormisda. john. 1. a Tuscan, being made patriarch was jointly with others sent Ambassador for Theodoricus king of Italy, unto justinus the Emperor. The Bishops of Rome had not as yet that absolute, or to speak better, that dissolute power which now they hold. He died a Martyr. in the 527. year. I cannot omit a ridiculous history, which Friar john de Pineda, speaking of this john the first, reporteth for a miracle. About to go (saith he) to the Emperor, he took a borrowed horse, which when Pope john was mounted upon him, would not permit his masters wife to ride. Felix the third called the fourth succeeded john: and Boniface the second succeeded Felix.  
In the 530. 
6. Sisme. Boniface 2. 530.  year was the 6. Sisme between Boniface the second & Dioscorus. After Boniface, john the 2. Agapetus, Silverius, Vigilius succeeded.  
Vigilius a Roman, 
Vigilius  and a crafty accuser of his predecessor Silverius, by deceit aspired to the Bishopdome: whereunto he was advanced by means of Theodora Augusta, and of Antonina, the wife of Belisarius. But God who is just, gave them both their reward. Vigilius by subtlety, and Silverius (the son of Pope Hormisda) by force, 
The 7. Sisme.  obtained the Bishopdome. This was the seventh Sisme. And Theudiselo or Theodisco in Spain at this time reigned.  
Pelagius a Roman, 
Pelagius.  was the first that affirmed the primacy of the Church of Rome to depend neither of the Counsels, 
The Primacy of Rome.  nor men, but of Christ himself, dist. 21. But the Canonists are against him saying: 
The Canonists agree not with the Pope.  that Omnis maioritas & minoritas, etiam Papatus est de iure positivo: that is, all majority and minority, yea the Popedom itself, is of the positive law. He ordained that Ecclesiastical persons should pray (or mumble up) the seven Canonical hours, which be the Matins, Prime, Third, sixth, Tenth, the Evenings and Completes.  
Pelagius ordained (saith D. Illescas) that the Priests should each day pray over the seven hours, 
The 7. Canonical hours.  which we call Canonical. And the same Illescas upon the life of Sabinianus, saith: Sabinianus was the first that set an order in prayer, dividing the Office into seven hours, which we call Canonical. How can Sabinia●●us be the first that ordained the 7. Canonical hours, if Pelagius had first ordained them? This institution was an occasion that Ecclesiastical persons should not read the Bible. And so we see that very few Churchmen in Spain have the Bible in their houses: but none of them is with his breviary, which all of them do hold for a very Catholic book▪ but the Bible in general, do they call a book of heresies. One day will God punish this blasphemy. In the time of this Pelagius, Agila reigned in Spain, and in the 561. year, john 3. suc●eded Pelagius. 
john 3. contrary to his predecessor.  john 3. made a contrary decree, to that which his predecessor Pelagius had made; and Dist. 99 commanded; that none should call him high priest, nor universal bishop. So one Pope did that, which another undid: one commanded that another forbade: In his time the Armenians became Christians▪ and Athanagilda now reigned in Spain. After john. 3 succeeded Benedict, and Pelagius 2.  
Pelagius 2. 
Pelagius 2. sa●●sfieth the emperor.  a Roman (the city being environed contrary to the wont custom, and without the emperors command) was made chief Bishop. For which cause he sent Gregory, who after him was Bishop, to Constantinople, to satisfy and appease the wrath of the Emperor. 
590.  In the 590. year died Pelagius, and then Leonogildo reigned in Spain.  
Gregory 1. a Roman, was of best life, and more learned than any of the patriarchs his predecessors: yet very ceremonious: as by so many suprestitions by him brought into the Church, 
The first pardons and indulgences.  appeareth. He was the first that granted Indulgences to such, as at certain times would come to the church: Pardons he granted: 
The soul of Traian brought out of Hell.  but sold them not (as his successors) for money He brought back from Hell (saith Damascen) the Soul of the unfaithful Emperor trajan; (O horrible lie!) Pero Mexia upon the life of trajan saith; that which is said of the soul of trajan to be a fabulons jest Illescas upon the life of Gregory 1. holds it for a very truth, and condemneth Pero Mexia: In the following treatise of the Mass, will we speak of this matter. This good did Gregory; 
Gregory 1. a great enemy to the Primacy  that both by words and deeds, he was mortal enemy to the Primacy: and so wrote against the name of universal bishop (as we will afterwards declare) against which, 
Servant of God's servant.  he called himself the servant of God's servants; which title have his successors (but hypocritically) holden; seeing that calling themselves seruanth, they have made themselves lords of the world, and kings, Emperors and monarch kiss their feet, and if the Pope will do them that grace and favour, they hold themselves happy.  
Gregory much complained that in the world were so many Priests, and so few prachers of the Gospel. Of this S. Gregory, 
Marriage forbidden, and again permitted to priests.  Huldricke Bishop of Augusta, in an Epistle sent to Pope Nicholas 1. reciteth a notable history, the sum whereof is this. That Saint Gregory commanded, priests should not marry: but afterwards understanding they secretle committed great filthiness; and for that cause much murder ensued, by command he disannulled his decree: affirming it better to marry, then to give occasion of murder. Wherefore sending upon a time to fish, 
6000. heads of young children in a pond.  they found in a fish pool, or pond, 6000. heads of young children, that had there been drowned. Which Gregory seeing to proceed of constrained single life, sorrowing and sighing from his heart, 
The fruits of Popish single life.  he then revoked his decree. For that not only (as saith the same Huldricke) they had not abstained from maids, and married women, but defiled themselves also with their kindred, with males, and brute beasts. Such are the fruits of Popish chastity, 
The saying of Pope Pius. 2. agsing constrained single life.  and their Angelical life. These things considered by Pope Pius 2. with great reason (said he) he forbade priests marriage, but with much more reason he ought to restore it them again. And in another place: It shall not happily be worst, 
Note before upon Siritius and after in Paul 2.  that the greater part of priests do marry: for many are saved in their marry priesthood, which in their barren priesthood are condemned. The same Pius 2. (as witnesseth Celius. 2.) supressed certain Monasteries of Nuns of Saint Bridgit and S. Clares order; 
604.  commanding them thence to depart, and no longer to burn in lust, lest they shrouded a whore under a religions habit. In the 604. years died Saint Gregory, at this time Leonigildo the Arrian that martyred Herminigildo his son, 
Sabinianus.  reigned in Spain.  
Sabinianus, successor of Gregory 1. was the last Patriarch of Rome, a man very simple, and so much hated Gregory his predecessor, that he caused his books to be burned. Only will I here set down a fable of the death of this Sabinian. reported by Bergomenso, for a very truth. Saint Gregory (saith he) being dead, three times appeared to Sabinianus, and sharply reproved him for seeking to defame him; 
One Pope being dead killed another.  but his speech could nothing a mend Sabinianus (which seeing S. Gregory) he gave such a blow upon the head of Sabinianus that he made him die miserably. Mon. eccls part. 3. lib. 17. cap. 10. ¶ 1. hereof is made mention. 
605.  If this be true then one Pope killed another. In the 605. year died Sabinianus. This Sabinianus (saith Illescas) was the first that set an order in prayer, dividing the Office into the 7. Canonical hours: the same said he of of Pelagius 1. At this time reigned in Spain Recaredo king the Goths, who destroyed the Aryan heresy, which most part of the Goths maintained.  
The third and last order containeth those Bishops, 
The 3. order  which we properly call Popes, and be very Antichrist's. As Boniface 3. begins this order until Clement, 8. who now tyranizeth, hath continued, and in the last Pope shall take end. Whom Christ will destroy with the spirit of his mouth, 
2. Thes. 2. 8.  as he destroyed his prodecessours. And so shall the end come. The Bishops of the first order were the Angels of God, holy in life and Doctrine. These of the second, were men, subject to falling: but these truly of the 3. are devils incarnate. Not by any figure Hyperbole, or exaggeration: but plainly do I speak this, I know it to be so, as by their lives we will afterwards prove.  
Boniface 3. 
Boniface 3. the 1. Pope.  and first in this Catalogue, was a most ambitious devil: And being Patriarch of Rome, was made Pope by means of Phocas the Emperor, who was an adulterer, murderer and tyrant. A murderer I call him, for that to make himself Emperor (as he did) he murdered Mauricius his Lord and Christian Emperor.  
This Boniface 3. 
Phocas granted Rome to be head of the Churches.  (by many requests and gifts, which break the very rocks much more Phocas) obtained of Phocas, that the Roman seat should be called the head of all Churches. Three miserable things at this time happened: the most noble Empire began to fall: the Popedom to arise and Mahometisme to spring up. 
The fall of the Empire.  Of the ruins of the empire, these two beasts arose, which so much have harmed the Church of Christ. 
The Pope and Mahomet arise.  And by how much the more the Empire decayed, by so much the more these two beasts increased. It is now almost 1000 years since, that by superstition and false Doctrine, the light of the Gospel began to be darkened. This miserable first Pope, before a year of his Popedom was fully ended, went to visit the Devil the Father of ambition, and with him there remaineth. And albeit this first Pope was so ambitious and, in his Ambition obstinately died. Yet Panuinus calls him Saint Boniface notwithstanding. At this time in Spain, the most Catholic Recaredo 1. reigned.  
Boniface 4. 
Boniface 4.  succeeded Boniface 3. who (as saith Platina) obtained of Phocas the Emperor the Temple which they called Pantheon (to wit of all the Gods, because it was dedicated to Sibylla, and all the others Gods. This Temple did Boniface dedicate unto the blessed virgin, and all the Martyrs, which now is called S. Mary's the round. And thus far Platina.  
Don Alonso of Carthagena Bishop of Burgos, upon the life of King Recaredo, saith these words: Phocas granted to the blessed Boniface 4. Bishop of Rome, the Temple called Pantheon, to be consecrated in the honour of the blessed virgin Mary, and of all the saints: as in the legend of that feast, celebrated the first day of November, more largely is contained thus far the Bishop.  
Here is to be noted the saying of the Bishop, Platina and many others. That the Pope demanded of the Emperor this Temple, and that the Emperor did grant it. Doctor Illescas, as a flatterer of the Pope, in his Hist. Pontif. saith, that Boniface did consecrate the Temple, etc. the which (saith he) well pleased the Emperor Phocas: and saith not: that he demanded it of the Emperor, lest he he should seem to impeach the authority of the Pope. Of that which we have said it followeth; that the Pope was not then Lord of Rome: For had he so been, 
The false donation of Constantine.  he would not have requested the Temple of the Emperor. This only reason (were there no other) sufficeth to prove the donation of Constantine (as they call it) to be false, which was almost 300. years before: wherein he made the Pope (saith they) absolute Lord of Rome, and of many other lands which they call S. Peter's patrimony. The Pope, as a thief, hath either stolen it from the Emperor, 
Anno. 613.  or as tyrant by force hath life himself up with him. In the 613, year died Boniface. At which time in Spain the great Catholic Recaredo 1 reigned. 
Deus dedit.  Theodatus, or Deus dedit, 
Godfathers The Godfather should not marry with the Godmother.  ordained Godfathers and Godmothers to be had in baptism: and that the godfather should not marry with the Godmother, nor the god-daughter with the son of the Godfather. This Pope died in the 616 year, & at that time in Spain Huiterico reigned. Boniface 5. ordained, thieves and murderers, which fled to the Churches or Churchyards, might not be drawn from thence, 
Boniface. 5.  which hath emboldened many to commit great villainies, 
The Church a refuge for evil doers.  and flying to a Church have freely escaped without any punishment. And these they call sanctuary men. He died in 622. year. In which time reigned Sesibuto in Spain. After Boniface. 5. succeeded Honorius 1. A Monothelite heretic he was, and for such a one (as saith Friar john de Pineda. part. 3. lib. 17. cap 34. ¶ 1.) in the 13. 16. and 17. Acts, of the 6. 
Anno. 622.  Council of Constantinople, coneemned. The which by a letter of the Emperor, and by another from Leo. 1. to the Emperor, is confirmed. D. Illescas, as he which could not believe that any Pope could err, calleth Honorius a holy and commendable Bishop. Panuinus to excuse Honorius saith, that the copies of the 6. Council of Constantinople be corrupted: he giveth his excuse. Severinus succeeded Honorius. john. 4. Theodorus, and Martinus.  
Martin. 
Martinus. 1. Crowns.  1. ordained that Priests should carry Crowns, to wit, the head shaved, leaving a circle upon it, which they call a Crown. The Pope this commanding, did not imitate Christ, nor his Apostles, who never had shaven Crowns: but the Priests of the Idols, which (as saith Baruc) had their heads and beards shaven, 
Baruc 6. 30.  and sat bare headed in the houses of their Gods. Let our adversaries see, if their Priests do not the like. Wherein they imitate doubtless, the Priests of the Idols. He commanded, that bishops every year should consecrate holy ointment, 
Holy ointment Vow of Chasttitie.  and send it through their Dioses. He imposed upon Priests the vow of Chastity, a very hard yoke, and borne but of a few, as in Gregory 1. we have noted. In the. 653. year died Martinus 1. 
Anno. 653.  Sisenando then reigning in Spain, and Eugeniup, and Vitelianus succeeded Martinus. 
Vitelanus.   
Vitelianus ordained the song, 
Divine service in Latin.  and organs in the Church. He commanded, the hours, singinge, ceremonies, and Masses should be celebrated in the Latin tongue: contrary to that which saith the Apostle: the use of strange tongues is unprofitable, and therefore without interpretation of that which is said, not to be used. 
Anno. 672.  1. Cor. 14. Vitelianus died in the 672. year in whose time Tulga reigned in Spain, after Vitelianus succeeded Adeodatus, 
Agathus. 1.  Donus, and Agathus.  
Agathus commanded, 
Popish constitutions be Apostolical  that the constitutions of the chief Bishop should be holden for Apostolical, as pronounced by the mouth of God (O grievous blasphemy!) In this time was celebrated the sixth general Council in Canstantinople, where marriage to the Grecian priests was permitted but to the Latin priests forbidden. 
Marriage to the Greek priests permitted.  This Agathus sent to the 6. Council an Epistle, wherein he condemned Honorius 1. for a Monothelite. In the 682. 
Anno. 682.  year died Agathus, and Leo 2 Benedict. 2. and john 5. succeeded him  
john. 
Sisme 8.  5. being dead, then arose the 8. Sisme, and 2. Popes were elected, Petrus and Theodoretus: which being deposed, in the 606. 
The 9 Sisme.  year was Cunon chosen. Cunon dying in the 687. year was the 9 Sisme and 2. Popes Theodor and Paschal, were elected. Both which deposed, Sergius who was Pope thirteen years, eight months, and thirteen days, was chosen. After Sergius succeeded john. the 6. john the 7. Sisimus and Constantine the first. 
Constantine 1.   
Constantine 1. 
The first Pope that gave his feet to be kissed.  was called of the Emperor justinianus to go to Constantinople: He was the first that gave his feet to the Emperor his Lord to be kissed. And against the first commandment of God, 
Images.  Thou shalt not make to thyself any Image, etc. 
Anno. 716. dissipation of Spain.  he commanded Images to be placed in the Temples and worshipped. He died in the 716. year. At this time was the miserable dissipation of Spain, made by the Moors of Africa with the aid of the Count Don julian. Don Rodrigo then king, 
Gregory. 2.  the last of Goths, end the first unfortunate.  
Gregory 2. 
Gregory. 3.  and Gregory 3. continued the commandment of Image-worship, 
Leo the Emperor excommunicated. 731. 741.  contrary to the commandment of God. And Leo the Emperor for not allowing them, was excommunicate. In the 731. year died Gregory 2. & in the 741. year Gregory 3. In the time of Gregory 2. Don Pelayo reigned in Spain, and in the time of Gregory the third Don Fasila. 
Zacharias.   
Zacharias, 
The Church vestments decked with gold, etc.  was the first that invented to adorn the Church vestments with gold and precious stones. He was also the first that attributed to himself, 
Making and unmaking of Kings.  a certain divine power: concontemptuously took upon him to make and depose kings. He was the first that absolved vassals of their oath made to their Lords: which Childerick King of France (whom the foresaid Zacharie deposed at the instance of Pipin the little bastard son of Charles Martell, vassal of Childericke) tried. In this Zacharie and Pipin, the old proverb was verified. un mulo rasca à otro, y Hazme la barua, y hazer tehe el copete. One mule rubbeth another, and do thou form and I'll do thee.  
The Pope had need of Pipins' aid, to exempt himself from the subjection of the Emperor of Greece, his Lord. Saint Gregory writing to the Emperor, called him Lord. Pipin and and his successors the kings of France, mindful of this benefit, did great service to the sea apostolic. 
The king of France most Chrsten and why.  And for being such loyal servants, he gave unto them, the name of Most Christian. All that which the Pope holdeth, and all that almost which was the Kings of France (for that which they say of Constantine's donation is mockery and lies, 
The donation of Constantine.  as Laurencius Valla, and other learned men have proved) it may be, and is so to be thought, that God will raise up some of France, which will take it from him, seeing by himself it is so il used. Zacharie died in the 752. 
Anno. 752.  year, In his time Don Alonso the first called Catholic reigned in Spain. 
The king of Spain Catholic.   
Stephen 2. (or as some call him, 3. because Stephen 2. was before him, 
Stephen. 2.  which was not Pope, but 3. or 4. days) being invaded by Astolpho king of Lombardie, sent with great instance, to demand aid of Pippin; who was very diligent to serve him, and taking Exarcado from the Emperor, gave it to the Pope. 
The donation of Constantine.  This is the black donation which they falsely call Constantine's. Pipin prostrate on the ground before the Pope kissed his feet, 
Pipin kissed the Pope's feet, etc.  held his stirrup with one hand, and his bridle with the other. Thus the king of France made the Pope rich, and the Pope seeing himself rich, made himself mighty, high, presumptuous, a tyrant, God in the earth, over all Christian Princes, and them his vassals, and feodaries. In the 757. year died this Stephen, 
Anno. 757.  In his time in Spain reigned Froila.  
Paul 1. 
Paul 1.  excommunicated the Emperor Constantine 5. who nothing regarding the foolish excommunication, persevered to forbid that, which God in his holy law forbiddeth. Thou shalt not make to thyself any graven Image, 
Exod. 20.  etc. This Paul (as saith Vicelius, the Pope's notable parasite) exceeding much reverenced the body of Saint Petronilla, daughter of Saint Peter: upon whose marble tomb (as saith Carsulano) he found this Epitaph written with the proper hand of Saint Peter (a lie qualified with superstition) To Petronilla made of gold, 
A notable lie.  most sweet daughter. 
Anno. 767.  Paul died in the 767. year and Aurilio, in his time reined in Spain. 
The 10. Sisme.  Great Sisme, which was the 10. arose in the Roman Church, wherein Theophilatus, which renounced, and Constantine, 
Constantine. 2. a lay man without any order was made.  that was deposed, were chosen.  
Constantine 2. by means of his brothee Desiderius King of Lombary, albeit he had many competitors, was made Pope. In this Pope a very rare thing happened, that he being a lay or or secular man, 
Pope.  was immediately made Pope. And therefore of many, not reckoned among the Popes. One year very pontifically he executed the Pope's office In whose time, 
The Council deposeth the Pope.  a Council was holden, wherein he was deposed. And it was commanded, that all whatsoever Constantine 2. had done and ordained (Baptism and holy ointment excepted) should be void, and of no vallewe. I demand now of our adversaries, what think they of the Bishops and priests in this Pope's time, and that which they did by his authority? What: say they of the Masses which the, celebrated, did they consecrate, or no? If they did not consecrate, than the Pope that ordained them, was not Pope, nor they priests. And so both Pope, and they were disgraded, and by the same reason, all those that heard their Masses did commit Idolatry according to their own Cannons, which say: that he cosnecrateth not which is no Priest. And moreover it is meet the priest have an intent to consecrate; which wanting, there is no consecration at all. Constantine thus deprived, was put into a monastery, and his eyes, pulled out: but king Desiderius his brother revenged this injury, by pulling out their eyes that pulled out the eyes of his brother Cestantine. 
The 11. Sisme.  Silo at this time reigned in Spain. Now also was the eleventh Sisme. wherein Philip was chosen; but at the endeoffive he days was deposed, 
Stephen 3.  and Stephen elected.  
Stephen 3. or after others 4. demanded aid of Charles the great, against Desiderius king of Lombardy. This Stephen, condemned the acts of his predecessor Constantine. 
Adoration and censing of images.  He condemned the 7. Council of Constantinople, against Images; commanded they should be worshipped, and censed, after the manner of the Gods of the Gentiles. 
Anno 772.  In the 772. year he died, and Silo then reigned in Spain.  
In this business touching Images insisted Adrian 1. 
Adrian. 1. Images.  he wrote a book of the adoration of them: and condemned Felix, and all the enemies of Images, Charles the great, the son of Pipine (for the great benefit received of Pope Adrian, who took part with him, against the sons of Charles Manno his brother's right heirs of the kingdom, and made him king) delivered the Pope from all vexation. This Adrian, called Charles' the great Most Christian, 
Most Christian Anno. 795.  and gave him power to choose the Pope. When Adrian had been Pope almost 24. years, in the 795. year he died. Maugaretto at this time reigned in Spain. In the time of this Adrian (Constantine, and his mother Hirena ruling the Empire) was holden the second Council of Niece, called the seventh general Council: 
The second Council of Niece.  wherein, it was decreed, that Images ought to be adored etc. and the relics of saints, 
Images worshipped.  worshipped. This Constantine (as saith Rodrigo Sanchez bishop of Palencia, in the third part of his Spanish history) was in name 10. years' Emperor with Irena his mother who ruled all: but 10 years expired, he reigned alone without his mother. Herein saith he, did he Imitate Ninus; who deprived Simiramis his mother of the kingdom of Babylon. But Irena took the Empire from Constantine her son, and incited with infernal rancour, put out his eyes; and so deprived him both of life and Empire. 
The cruelty of a mother.  Wherefore, and for that she sought to marry with Charles the Great, the Grecians shut her up in a Monastery, and made Nicephorus Emperor. Thus far Rodrigo Sanchez. Terrible was this cruelty: when was it heard, that a mother (to rule) pulled out the eyes, and took away the life of her son? and chiefly, being of age to inherit and rule the Empire of his deceased father?  
Friar john de Pineda lib. 18 Cap. 13. of his Ecclesiastical Monarchy sufficiently speaketh against the wickedness, cruelty and ambition of this Irena. Leo 3. in an oration which he made, to make Charles the Great, Emperor in the West, among other reasons for that purpose, giveth this: Seeing (saith he) that by the renunciation of Augustus the Empire, (at least in the west) was void: and strictly examining the business, as well may it also be said, that the Empire of Greece was void, sith a woman held it almost by tyranny. These self same words reciteth Illescas upon the life of Leo the third. And notwithstanding holdeth Irena for most holy: and so upon the life of Adrian the first, these words saith he of her: Most fair was Irena, and one of the most excellent and famous women in all kind of virtues and of all Christendom the most renowned. And a little lower. Irena as a holy and Catholic woman which she was and ever had been, 
Irena an Idolater and a murderer.  etc. Thou seest here what a one was Irena, the great Patroness & Defendresse of Images. In causing images to be adored, she sinned against the second commandment of the first Table, which saith, Thou shalt not make to thyself any Image, etc. And in murdering her son, she sinned against the second Table, which saith, Thou shalt not kill. This is that holy Irena, so much celebrated of the Papists.  
Leo 3. 
Leo 3.  acknowledging the benefits of Charles the great, gave him the title, 
Two Emperors one in the East another in the West.  and crowned him Emperor: but with this condition, that the Emperor with an oath should promise him obedience. This Leo commanded that the Decrees of the Pope should be of more authority than the writings of all the Doctors. 
The▪ Popes decrees of more authority than the writings of all the Doctors  In Mantua at this time a city of Italy, was a wooden Crucifix, which, they affirmed did sweat blood. When Pope Leo the third heard this news, he went to Mantua, and there seeing (as he said) the miracle, commanded this blood to be holden for the true blood of Christ. 
The Crucifix of Mantua.  And to this day at Mantua is this Crucifix seen and worshipped. Of this blood maketh mention Baptista Mantuanus, saying:  
Et quae purpureus sanguis faciebat in horas,  
Mira opera intuitus, credi debere putavit  
Effusum nostra pro libertate cruorem.  
Which signifieth the Idolatry before mentioned. 
A most subtle craft to advance Images.  What devil could more invent to raise up and authorize images, which in Greece were utterly abolished. In the 816. year died Leo the third, 
Anno. 816.  having been Pope more than 20 years. At this time in Spain reigned Don Bermudo.  
Stephen the fourth (or the fifth) who succeeded Leo, 
Stephen 4.  was chosen without consent of the Emperor wherefore, to excuse himself to the Emperor Lodovicus pius, after 3 months, he went into France, Lewis answered, that what was past, was past, but they should afterward beware of doing the like. Behold here, how the Popes observe their own Decrees. Adrian and Leo immediate predecessors of Stephen, made this decree: but Stephen did nothing regard it. The Pope considering, that this decree, which gave such authority to the Emperor, might cause great evil to the Sea apostolic, returned from France to Rome, and perceiving the Emperor to be of gentle and mild nature, he attempted to disannul it, saying: that the election of the chief Bishop pertained to the Clergy, Senate & people of Rome. 
The Pope's excuse for not seeking the consent of the Emperor.  And not to provoke the Emperor, he smoothed this abrogation, saying: that they above named without licence of the Emperor, might choose the chief Bishop: but consecreate or (as they call it) crown him without the presence of the Emperor, or his vicar they could not. 
Anno 817  In the 817. year died Stephen, and Don Alonso the 2. surnamed the chaste, then reigned in Spain.  
Paschal the first following the steps of Stephen, 
Pascal 1. was Pope without consent of the Emperor.  without consent of the Emperor was elected Pope: and when the Emperor complained of this election, he craftily cleared himself. Pascal died in the 824. 
Anno 824.  year. Don Alonso then reigning in Spain.  
Eugenius 2. 
Eugenius. 2.  succeeded Pascal, in whose time the 12. Sisme between Eugenius & Zinzinus arose. 
The 12. Sisme.  After Eugenius succeeded Valentinus. 
Gregory 4.  And after Valentinus Gregory the fourth.  
Gregory 4. 
Confirmation of the Emperor.  would not be Pope until the Emperor had confirmed his election. He died in the 844. year. And D. Ramiro the first than reigned in Spain. 
Anno 844.   
Sergius 2. 
Sergius 2. first changed his name.  was the first Pope that changed his name: before he was Pope he was called Swines-mouth. Lotharius the Emperor sen●▪ Lewis his son to Rome, to confirm the election of this Pope. This confirmation the Popes expected until Adrian 3. 
Anno 847.  ordained, that it should not be respected. Sergius 2. died in the 847. year, and Don Ordono then reigned in Spain.  
Leo the fourth was the first that promised Paradise to such as in defence of the sea apostolic, 
Leo 4. promiseth paradise.  would fight against the infidels. He made a Decree that the Bishop should not be condemned but by the testimony of 72 witnesses. He was the first that against the Cannon of the Council of Aquisgrana, 
72 witnesses to condemn a Bishop.  adorned with precious stones his Cross Papal, and caused it to be borne before him. 
The Papal cross.  He gave his feet to be kissed of the people, and in the 847. year he dispensed with Ethelulpheus, of a Monk to be made king of England. 
A Monk made king.  For this benefit commanded the king, 
S. Peter's pence in England.  that each house in England should pay every year to the Pope a penny, which they called Saint Peter's penny: 
Anno 855.  six of which pence make a Spanish Ryall. In the 855. year he died, and Don Alonso the third than reigned in Spain.  
john the eight, 
john 8. a whore  an English woman, or to speak better, jone alone of that name, before called Gilbert, succeeded Leo the 4. In her is plainly fulfilled without figure or allegory, that which Saint john in the 17. chap. of his Revelation saith of the whore of Babylon: for she was a woman and a whore. Such as list to know her life, let them read Platina upon the life of john the eight. Sabel. En. 8. lib. Volat. libr. 22. Berg. lib. 11. Boccace of famous women. Fascic. tempor. Mant. upon Alphonsus lib. 3. Enchiridion of times. Rodrigo Sanchez upon Don Alonso 3. and Pero Mexia upon the lives of the Emperors, and in his Sylva variarum lection. where of her he maketh one whole chapter. This Pero Mexia was a man very superstitious, and wholly a Papist, who procured what he might to quench the light of the Gospel, which at his time in S●uill was kindled. He greatly persecuted the good Doctor Egidius, 
Adout the year 1550.  or to say better, Christ in Egidius and other his members. Notwithstanding that he was so great a Papist, yet could he not but speak, & note so so great an infamy & blow to the Church of Rome. For authors of that he saith concerning this woman Pope, he citeth in his histories Martin, Platina, Sabellicus, S. Antonino. In the 9 ch. of his Sylva thus speaketh Pero Mexia. There is none almost but knoweth, or hath read, or hard, that there was a woman Pope, which went in man's apparel, but because all men know not how this thing happened; and for that it was one of the wonderful chances that ever happened in the world, I will here declare, as in faithful authors I find it written. There was a woman borne in England, who with a man greatly learned lived in her youth a dishonest life, of whom being well-beloved, and he of her, taking man's habit, and calling herself john, she left her native country, and went with him to the city of Athens in Grecia, wherein at that time, was a great University, and general study. With her excellent wit, and great study, she there so much learned, and attained such knowledge, that some years after she came to the city of Rome, always in the habit of a man, took the Chair, and taught openly in which, and in public disputations, she carried such estimation, that she was holden for the most learned man of that time: and such favour and authority among all men obtained, that the seat apostolic by the death of Leo, the fourth of that name being void, in the year of the Lord 852. supposed to be a man, 
An. 852. Pope jone was chosen.  she was chosen for chief Bishop of Rome, and Pope universal in the Church of God: and in that seat ruled two years, and thirty and so many days. And albeit placed in this throne, yet lived she not chastened, but used private familiarity with her slave, in whom she much trusted, and by whom she was great with child, yet so diligently she cloaked it, that no other but himself knew it. And as God would not suffer so great wickedness to rest any longer unpunished: so it happened, that upon a day (being the time of her childbirth) as she went with accustomed pomp to visit Saint john de Lateran: of a secret sin it pleased God to show an open punishment: and coming to a certain place between the Church of Saint Clement, and the Theatre, which they call improperly Coliseo, with extreme pain she brought forth a creature, to the wonderful amazement of those that were present: and therewithal suddenly died: and without honour, or pomp was buried. For this so strange accident, in this place happened, it is commonly said, that when the chief Bishops go sithence to the Church of Lateran, 
The Pope turneth aside, and the cause.  coming near unto it, they turn aside & go not that way, in detestation of so horrible a chance. And lest happily another such like woman might work the like deceit, 
A seat and for what cause.  there is now in the sacred palace a seat, open below, that it may secretly be seen if it be a man that is chosen.  
The Romans now ashamed at the ceremony for which his seat was invented, call it a dunghill, & employ it to other purpose. Another like seat there is, or was if it be not thence taken, in the Monastery de Monte Cassino, where in old time they chose many Popes. The same Author proceedeth. In that way (saith he) is also a statue of stone, 
A statue in Rome of Pope jone.  representing the childbirth and death of this bold woman. Thus far Pero Mexia. That which he saith of the statue, and the cause of it there being, is most true. 
The ceremony of the seat now not used, and the couse.  But it is to be understood, that the ceremony of the seat, to know whether it be man or woman, is not now used: because those which are chosen for Popes, have so honestly lived, that (wanting lawful wives) amongst their concubines, whores, and strumpets which they keep, and by whom they have had he or she bastards, they have showed themselves to be men. 
A rare example the father, son, & Grandchild Popes, & none of them either good or honest.  Sergius had a bastared by a notable strumpet called Marozia, as saith Luithprandus an ancient Writer, in his secend book and thirteenth chapter, and in his third book and twelfth chapter. This son of the Pope was Pope also called john the twelfth. This john the twelfth had a bastard which also was Pope, called john the fourteenth. Innocentius 8. had 8. sons, and as many daughters. But leaving out the ancient let us come to our later Popes. How many he and she bastards had our Spanish Alexander the sixth? Of Leo the tenth it is said, that he had bastards, and that Clement the seventh was his son, of whom the Bishop Paulus iovius counteth many abominations. Paul the third had bastards, among whom was one, and Pero Lewis his name, the most abominable Sodomite of his time, and for the same was put to death. Pope Gregory the thirteenth, not long since deceased, before and when he was Pope, had also bastards. john Pannonius giveth the like reason with us in these verses: 
Non poterat quisquam resorantes aethera claves  
Non exploratis sumere testiculis.  
Cur igitur nostro mos hic iam tempore cessat?  
Antè probat sese quilibet esse marem.   
The Church of Rome then having such certain proofs, a seat now is not needful: Friar Alonso venero in his Enchiridion of times, speaking of the unhappiness of these times, saith thus: What greater evil than a woman by her subtlety, & worldly learning dissembling her sex and nature, to usurp the Pontifical seat of Christ? Friar john de Pineda par. 3. lib: 18. cap. 23. ¶. 6 saith: This deed caused great admiration, that a woman did dare to be the vicar of God, sith the holy virgin Marie for being a woman, is held irregular for any ecclesiastical act or holy government soever, etc. So long have I dwelled upon this history of Pope jone, and with so many, to wit, 12 authors at the least confirmed it to confound some papists of our time; which seeing the disorder of this Pope (this she Pope I say) because the Pope is oft of the common of two genders, 
The Pope is of the common of two genders, or else that is worse the boubtfull.  to avoid the same, very maliciously deny any such Pope to have been: and the more to fortify their untruth, they are not contented to speak but also to write, and print the same. Amongst whom Onuphrius Panuinus of Saint Augustins order, as they call it, is one, who among many other notes upon Platina, concerning the lives of the chief Bishops, speaking of this Pope jone, maketh one very large note: wherein he absolutely, or rather dissolutely denieth any such Pope to have been. And his chiefest argument drawn to confirm his opinion, is, that such a one, and such, etc. writing of the lives of the chief Oishops, do not once mention this Pope john. 8. whereupon it followeth as he concludeth, that there was never any such Pope. To this I answer, that the Authors by him alleged, either by forgetfulness; or ignorance, or which is more credible, malice, or else at least for shame, have made no mention of him. As a Logician, I further answer: that an argument taken ab authoritate negando, is nothing worth. For example, Cicero used not this word: therefore it is not Latin: but if any other Latin author, as Caesar, Livius, Sallust, etc. used it, it shall be Latin, though not used by Cicero. I now likewise answer, that albeit those Authors by him alleged, make no mention of this john the eight: others and many more, such also as Pero Mexia calleth faithful Authors, have done it. An argument taken not ab authoritate negando, but affirmando is good. Of this Pope Mautuan in his third book upon Alphonsus, speaking of hell, thither saith he john the eight descended.  
Hic pendebat adhuc sexum mentita virilem  
Foemina cuitriplici Phrygiam diademate mitram,  
Et tollebat apex, & pontificalis adulter.  
Here will we make to the Papists, and with much more reason, the same demands, that we did, speaking of Constantine the second. What will they say of those Bishops, Archbishops, and other Ecclesiastical persons, by her or her authority ordained? Take away the cause, and the effect ceaseth. As she by their own Cannons was not Pope: so all those that she ordained were not Priests, nor did celebrate, nor consecrate. And all the people in hearing their Mass committed idolatry. Who then was head and universal Bishop of the Church? Who Saint Peter's successor? Who the Vicar of Christ? A woman, and that a whore, both before she was Pope, and after. Pero Mexia hereof advising, answereth: that albeit neither she, nor any other woman, be capable to receive any character of ordination, nor to ordain, nor absolve any, and those which were so ordained, aught to be again ordained; yet the grace of the Sacrament did she obtain for those that with a good faith, by an invincible ignorance did receive it. I answer, he deceives himself: for those are not Sacraments, which are not administered by those whom God hath ordained, albeit they have many imperfections; yea although they be hypocrites, as by the Priests that lived in the time of jesus Christ, appeareth: which, albeit they were wicked, yet because they were of the tribe of Levi, and so outwardly called, their Sacrifices were Sacrifices, and their Sacraments were Sacraments. And so the Lord and his Apostles, when they found them sacrificing and celebrating in the Temple, held them for such. chose the Sacrifices which the Priests of jerohoam did offer, and the Sacraments by them administered, were no Sacrifices, nor Sacraments, because they were not administered by those of the Tribe of Levy, whom God himself had ordained. jone then, being a woman (I say) was no Priest, and being no Priest, had authority neither to ordain nor yet to consecrate and therefore the Priests by her authority ordained, were not the Priests of God, but of jeroboam, or of Baal. And (these I say) that received their sacrament, had no sound faith, for Faith is founded upon the word of God. Faith (saith the Apostle) cometh by hearing, and heariing by the word of Christ. 
Rom. 20. 17.  Other manner of consolation and quietness of conscience have they, which believe that jesus Christ, ever was, is, and shallbe the head and foundation of his Church, and that there is no other head, nor foundation but he alone: as saith Saint Paul 1. Cor. 3. 11. Other foundation (saith he) then that which is jesus Christ, can no man lay, he only is the foundation, he only is the head of his Church, whose Vicar general is his Spirit, as he himself witnesseth: 
joh. 14. 26.  That Comforter, the holy Spirit, whom the Father shall send in my name, he shall teach you all things, and bring to your remembrance all that, whatsoever I have said unto you. Pero Mexia by a good faith, meaneth that faith (as they call it) of the Collier. 
The faith of the Collier.  This Collier being at point to die, a learned man (the devil, say some others came to tempt him) demanding of him what he believed. I believe (answered he) that which the holy mother the church believeth. The devil replying, and what believeth the Church? That (answered the Collier) which I believe. And so often as the devil demanded, the very same did the collier answer: For the poor man knew not what he believed, much less what the Church believed. Of that sort was he, which not knowing what they believe, said they believe in God, à pies juntilloes, fully. Hosius Bishop of Varmiens entreating in his third book of, or against the authority of holy scripture; doth hold it a very safe thing to follow the example of this Collier. Oh fearful ignorance, which shall not excuse sin! God commandeth to read, and search the scriptures; and they will neither read, nor search them▪ what excuse will they have with their ignorance? Saint Peter exhorteth, 
1. Pet. 3. 15.  eu●rie faithful Christian to be ready to yield account of his hope: And who shall give account of his hope or faith that neither readeth, nor heareth the word of God? 
Faith is compared to a lamp, and why.  For know this, that as the wyke in a candle or Lamp no longer burneth then oil continueth, no more also can faith live, but whiles it is nourished with the word of God. He that neither readeth nor heareth, nor meditateth upon the word of God, what faith can he have? that which they call fully to bele●ued in God: and that of the Collier, which neither knew what the Church, nor he himself believed. But return we now to our Pope jone. The Emperor Lewes 2. son of Lotharius, in the time of this jone, came to Rome; & at her hands, received his sceptre, and crown Imperial, together (as they call it) with Saint Peter's blessing. In her time also Don Alonso the third reigned in Spain, as Don Rodrigo Sanchez Bishop of Palencia describing the life of Don Alonso the third, saith: In his time (saith he) at Rome sat Leo the fourth, john the eight, Benedict the third, and Nicholas the first. And Don Alonso of Carthagena, speaking in his Concurrence of this Don Alonso the third, saith: there was Leo the fourth, and john the English.  
Pope jone dying in sort as before said, 
Benedict. 3.  Benedict the third was chosen. He was the first that sat in hole seat, etc. The cause why, upon the life of jone we have before declared. Lewes the Emperor sent his Ambassadors, to confirm this election. At this time Don Alonso the third reigned in Spain●. The thirteenth Sisme was between this Benedict. and Anastasius: but Anasta●sius renounced. 
The 13. Sisme.   
In the the presence of Lewes the Emperor, 
Nicholas 1.  Nicholas the first was chosen: 
The whole dri●t of this Pope to free himself, & the Clergy from obedience to the Magistrate.  but when the Emperor was departed out of Italy, the Pope made many constitutions, and among others, these. That the life of the Clergy should not be judged by the laity: that none should any way dispute of the Pope's authority: That the Christian magistrate had no authority over the chief Bishop: because the chief Bishop (say they) is called God. 
The Pope called God.  Anton. tit. 16. The constitution, that the divine office should be celebrated in Latin he renewed. Yet dispensed with them of Slavonia, 
The divine office in Latin. Blasphemy.  and Polonia, which did celebrate it in their vulgar tongue. He ordained that the constitutions of the Popes should be equal in authority with those of the Apostles. The Beasts horns grow: 
Read above Siricius.  very severe was this beast, against married Priests. To which impiety, Huldricke Bishop of Augusta, oposed himself, 
Gregory 1. & afterwards Paul 2. and Pius 2.  and wrote an Epistle which excellently showed the cursed fruits of constrained single life. The sum whereof, speaking of Gregory the first, we have before declared. This Nicholas with other Bishops forbade all faithful Christians to hear Mass said by a wenching Priest. 
The Mass of a wenching priest not be heard.  If this were observed, few Masses would be heard, because the greatest part of priests, 
Anno 867.  be wenchers. In the 867. year, died Nicholas. In whose time in Spain reigned Don Alonso 3. and Don Garcia his son. After Nicholas succeeded Adrian 2. and after Adrian, john 9 whom others (omitting jone) call john 8.  
Martin 2. 
Martin 2. without consent of the Emperor.  by deceit, and wicked arts was made Pope, with the ceremony of the seat, etc. and confirmed without any authority or consent of the Emperor. For now the horns of the Popes were grown, and of the Emperor they nothing esteemed, he died in the year 884. 
Anno. 884.   
Adcian 3. 
Adrian 3.  being Pope made a decree, that in the election of the chief Bishop, the Emperor should not be regarded: but that the Clergy & people of Rome, might freely make choice, without any confirmation at all of the Emperor. Thus lost the Emperor his right in Rome. 
The Emperor lost his right in Rome.  and in the choice of the chief Bishop. And by reason of the Emperors than wars with the Normans, the Pope swayed the matter. Adrian died in the 885. 
885.  year. In whose time Don Garcia reigned in Spain.  
Stephen the 5. 
Stephen. 5.  (or 6.) was the first (saith Gracian dict. 16. cap. Enimuerò) that commanded all men of necessity to observe the statute of the Roman Church. 
The statutes of the Church of Rome necessary to salvation.  In the 891. year he died. In whose time Don Alonso 4. reigned in Spain.  
Formosus being Bishop, 
Anno 891.  was deposed, and sworn never to be so again, 
Formosus. Money is the holy spirit that chooseth the Pope.  of which oath made to john 9 Martin 2. for m●ney absolved him. Stephen 6. being dead, Formosus by gifts obtained the Popedom; albeit Sergius, who sought to have had it, did greatly withstand him: but Formosus with his fair gifts prevailed. This was the holy spirit that did choice him. In the 895. 
Anno 895.  year died Formosus, Don Alonso 4. then reigning in Spain. 
The 14. Sisme. Sergius 3.  The 14. Sisme wherein Sirgius 3. was elected against Formosus. But unable to strive further, renounced, & was banished. Formosus being dead, 
Boniface 6.  Boniface 6. was chosen, who continued Pope 15 days. Don Alonso 4. reigned in Spain.  
Stephen 6. 
Stephen 6.  (or 7.) was ungrateful to Formosus, that had made him Bishop, whom he so much abhorred, that being Pope, he not contented himself to disannul and make void all whatsoever Formosus had don●, saying: that he was not lawful nor truly Pope: but afterwards condemned him in a Council which he held. 
A cruel Pope.  After he was condemned; he caused him to be unburied, and being untombed, taking from him all his pontifical ornaments, & clothing him in secular habit, did disgrade him: he caused the 2 fingers of his right hand, 
Sergius 3. did yet entreat him worse.  which the priests use chiefly in consecration, to be cut off, and cast into Tiber. The very same almost, did Pascal 2. to the body of Clement 3. Herein did he not imitate Christ, who commanded to pardon injuries, and to do good to them that hate us; but Silla, who for the great hatred he bore him, caused Marius to be untombed. Platina upon the life of this Stephen, saith: that he raised hereby an evil slander and example to his successors: 
Pope against Pope, & Council against Council.  for the Popes afterwards, did usually disannul that, which their predecessors dad ordained: yea albeit by a Council confirmed, by authority of another Council they made it frustrate. 
Romanus.  And so did Romanus successor of Stephen condemn all whatsoever Stephen had done, and restored to his honour Formosus. The same did Theodor 2. and john 10. or 9 These Popes saith Platina, were monsters, or to speak better devils in carnate. john 10. held a Council of 74. bishop, wherein he justified Formosus, & condemned Stephen 7. Note here, that from the 891. year to the 903. which was 12. years were 10 Popes. 
10. Popes in 1 years.  Formosus, Sergius 3. Boniface 6. Stephen 7. Romanus Theodorus 2. john 10. Sergius 3. again. Benedict 4. Leo 5▪ Christopher. 
Sergius was 3 times Pope. S● also was afterward Benedic●. 9  And lastly Sergius 3. whom in this catalogue have we three times named. For thrice was he Pope, the 1. & 2. time deposed, but the third time truly, because he carried away the matter. In the first time that Sergius was Pope, was the 14. Sisme, and in the second, 
The 15. Sisme.  the 15. Sisme in the 897. year died Stephen 7. 
Anno 897.  And Don Alonso 4. reigned in Spain. Plati●a speaking of Benedict. 
Benedict. 4.  4. saith: that when the Church through wealth began to wax wanton, 
Platina calleth the Pope's monsters.  and wanted a Prince to bridle the villainies of the Clergy, than liberty to sin brought forth these monsters, and intolerable burdens. This honourable testimony of him giveth Platina.  
Leo 5. 
Leo 5.  being Pope lived in great troubles. For one Christopher whom he had brought up & advanced, 
Christopher.  not without great bloodshed, as noteth Platina, took & cast him into prison, & by that means made himself Pope, whose violence, ingratitude, and wicked arts, were the holy spirit that did chose him. But Sergius 3. aided by Marozia his strumpet, of whom he had a son, 
Sergius 3.  that after his father was Pope (as Luithprandus in his history, 
Lib. 2. cap. 13.  doth witness) deposed the Pope, put him into a monastery, and by the help of his Marozia, 
Lib. 3. cap. 12.  a famous and notable whore, made himself Pope. This Sergius 3: was competitor with Formosus in the Popedom: but Formosus (as upon Formosus we have said) prevailing, Sergius went into France. From whence returning, he so entreated Christopher as afore is declared.  
When Sergius was made Pope he called to mind the injuries received of Formosus, 
A cruel Pope.  and thirsting for revenge, untombed his body, that had eight years been buried, made show to kill him as though he had been living, cut off the three fingers which Stephen had left, and moreover, his body as unworthy of Christian burial, he cast into Tiber. And notwithstanding that Formosus had by three Popes been approved: yet did he condemn whatsoever Formosus had done, & ordained a new all those by Formosus ordained. Behold here, how Stephen and Sergius condemned Pope Formosus: 
That which 3.  Romanus, Theodorus & john approved him, 
Pope's approve 2. Pope's condemn.  and all that he did. In these Pope's time, Don Ramiro 2. reigned in Spain.  
Anastasius 3. 
897.  succeeded Sergius 3. in whose time histories report, that certain fishermen in Tiber, 
Anastasius.  found the body of Formosus: they say further, that when his body was buried in the Church of S. Peter, the Images of the Church did salute him & doing him certain reverence, gave him the welcome. Monstrous is this lie: or if it be true, the devil, the more to blind the people with superstition, 
●. Thes. 2 9 Anno. 913. Lando.  and deceit, caused that motion: For Antichrist (as saith S. Paul) shall come with lying wonders. In the 913. year died Anastasius, & D. Ordono 3. reigned in Spain.  
Lando as saith Petrus Premostratensis had a son in adultery before he was Pope, which also was Pope, and called ●ohn 11. or 10. of wicked life was this Lando, he was Pope but 6. months & 22. days, & therefore by some not counted among the Popes.  
john 11. 
john 11.  (or 10. succeeded his father Lando; another such or rather worse than he, for he was Pope 14. years. Platina saith that he was the son of Sergius 3. whose life, Luithprandus which then lived, noteth to be wicked. At this time Theodora, a shameless strumpet, is said to have commanded in Rome: two daughters she had, Marozia, and Theodora; and if the mother were a notable whore, the daughters were more notable. Of this john, before he was Pope, was the mother enamoured, and by his strumpet's means, was he first made Bish. of Bologna, & afterwards Archbishop of Ravenna: during which time, the Pope died. 
A whore maketh her lover Pope.  Now Theodora seeing this occasion, and unwilling to remain so far remote from her lover, for that Revenna, was 200 miles distant from Rome, she caused him to leave his Archbishopric, and made him Pope. The same Luithprandus in the 12. chap. of his 3. book, reciteth the miserable end of this john. And thus it is, Marozia his daughter in law (say we) the daughter of Theodora, intending to make Pope his son john 12. the son also of Pope Sergius 3. caused him to be taken, & with a pillow laid over his mouth, to be murdered. But as then could it not be; 
Leo 6.  for Leo 6. was chosen, who lived but 7. months, and died (as they say) of poison given him by Marozia, 
Poison.  to make her bastard to be Pope. Yet failed he at this time also, and Stephen the 7. 
Stephen 7.  (or the 8.) was elected, 
930.  who many years enjoyed not his bishopdom. 
poisoned.  In the 930. year, not without suspicion of poison, he died. And D. Sancho 1. then reigned in Spain.  
john 12. 
john 12.  (or 11.) was the bastard son of Sergius 3. and of Marozia that shameless whore, 
Lib. 3. cap. 12.  as Luithprandus calleth her. Platina supposeth that this john and john 11. were brothers, the sons of Sergius 3. 
The Church of Rome governed by a whore  Marozia, the mother of this Pope in her sons time also, as before, both in the temporalty, and spiritualty (as noteth Luithprandus) governed the Roman Church. In the 935. 
935.  year he died. And Ra●iro 3. then reigned in Spain. After john, Leo 7. Stephen 9 Martin 3. Agapetus & john 13. succeeded.  
john 13. 
john 13. a most filthy and wicked man.  (or 11.) of all the Popes before his time, was the greatest villain. Friar john de Peneda in his ecclesiastical monarchy pag. 3. lib. 19 calleth him john the sinner, and in the ¶ 1. he saith: An infernal monster in his living, the son of Alberto a mighty Roman, succeeded Agapeto, who with requests, money and threats, caused his son called Octavian to be chosen, and after being Pope he was called john. And a little lower, he was of cursed life, in cruelties and hunt, & most unhonest lusts, etc. who listeth to know his villainies, let him read Luithprandus from the 6. ch. of the 6. book unto the 11. In a Synod at Rome, & presence of the Emperor Otho 4, he was accused for not recititing his hours: 
The Pope accused in the Council of enormous abominations.  that saying Mass he did not communicate: that he ordained Deacons in a stable, that he had committed incest with two sisters: to make him win at diceplay, that he had invocated devils: that for money he made younglings Bishops, deflowered maidens: turned his sacred palace to a stews: lain with Stephana his father's concubine: and with the widow Reynera, and with another widow called Anna, and with his niece: that he had made his Confessor blind: that he went publicly a hunting: that he went armed, that he had caused fire to be kindled: that he had broken down doors and windows in the night season: that in wine he had drunk to the devil. etc. for these and other like abhominatious he was deposed in the Roman Council, 
john 13. deposed in the Council at Rome. Leo. 8.  and Leo 8. chosen. But when the Emperor was departed, those wicked women, with whom he accompanied, incited the Nobility of Rome, by promising them the treasures of Rome, to receive john for Pope, & (which they did) to thrust out Le●. 
The Emperor to be crowned in Rome.  This Pope john ordained that the Emperor thence forth should be crowned by the Pope in Rome. The end of this cursed Pope was this. 
Anno 964.  In the year 964. & 10. year of his bishopdom, he was stabbed to death by the husband of one, with whom he was taken in adultery. The devil (saith Luithprandus in his 6. book & 11. ch.) did so wound him, in the very act of adultery, that within 8 days after he died. 
The husband found the Pope in the act of adultery and killed him.  It may be that the husband was arrayed in figure of a devil to kill the Pope. Read this history, o ye Spaniards, & behold what a one is the Pope, for whom ye wontedly hazard your goods, honours & lives. God for his mercy's sake, & the honour of his son Christ jesus give you the grace to know him. In the time of this dissolute & carnal Pope, the married Priests in England were cast out of the Cathedral Churches: & Don Bermudo reigned in Spain. In the year 963. between Leo and Benedict was the 16. Sisme.  
john 13. 
The 16. Cisme. Benedict. 5.  being dead, through partiality Benedict 5. was elected: but Otho the Emperor came to Rome, & compelled the Romans to deliver up Benedict 5. 
Leo 8. once again Pope.  & receive again Leo, whom they had cast from the Popedom. Which benefit received of the Emperor, Leo eftsoons Pope acknowledging, made a synodal decree wherein he took away from the Clergy and people of Rome, the authority to make the Pope, given them (as saith Gracian) by Charles the great, & gave it to the Emperor, & adnulled the Law, 
The Emperor chooseth the Pope.  made by Adrian against him. This did Leo to avoid seditions that wontedly happened, in the elections of the Popes: & the Emperor restored unto him that which Constantine (they say) had given to the Pope, 
Pope against Pope.  or rather that which Pippin & Charles (taking it from the Lombard's) gave them. In the 965. year died Leo. At what time in Spain reigned Alonso 5. 
Anno 965.  who wounded with an arrow which was shot by a Moor, at thesiege of Viseo, died.  
john 14. or 13. son of Pope john 12. was against his enemies extremely cruel, 
john 14. a cruel tyrant  as by one Peter, a chief Magistrate in Rome appeareth. Friar joh. de Pin. par. 3. lib. 19 cap. 11. ¶. 1. concerning him, saith: The Pope caused a certain governor to be hanged one day by the hairs, set naked upon a horse of the Emp. Constastantine, & afterwards set him to tide upon an ass, with his face backward, & a beasts skin upon his head, to be whipped through the city: afterwards to be put in prison, and lastly banished into Almain. He more resembled Phalaris, Dionysius, Nero, & other such tyrants, 
The bell of S. john de Lateran was the first that was baptised.  than Christ, who commands us to love & do good to our enemies. He it was that baptized the great bell of S. john de Lateran, & gave it his name: from whence sprang the custom to baptise and give names unto bells. In the 972 year he died.  
Donus 2. 
Anno 972.  succeeded john 14. he was Pope only 3 months whom Benedict 6. 
Donus 2.  or 5. not counting the 5. which was made in the Sisme, 
Benedict 6. a notable villain Anno 954.  succeeded. For his villainies was he cast into prison, where he was strangled: or (as say his friends) at commandment of his successor Boniface he died of hunger. Alonso 5. then reigning in Spain. 
The 17. Sisme.  Between Boniface & Benedict 6 or 7. was the 17. Sisme.  
Boniface 7. 
Boniface 7. a cruel Pope.  through wicked arts made himself Pope, but a small time continued; for the Romans conspired against him, who seeing himself unable to prevail, robbed all the treasure found in the church of S. Peter, & therewithal went to Constantinople whereof making sale, after some months, with much silver he returned to Rome: whiles he was absent from Rome, the Romans made pope john 15. 
john 15.  or 14. but Boniface with his money corrupted the Romans, & so they turned to receive him for Pope, who eftsoons being Pope, 
Cruelty.  imprisoned john the fifteenth, pulled out his eyes, 
Anno 976.  and famished him to death. In the 976. year died Boniface, after he had been Pope 9 years and more. Of him saith Friar john de Pineda part. 3. lib. 19 cap. 15. ¶. 1. Boniface but a while lived after that he returned to the seat, and suddenly died; towards whom, the Romans showed the love which they bore him, taking his dead body, and giving it a thousand blows and wounds, they drew it, tied by the heels to the street of Saint john de lateran, and there left it to the dogs, etc. Quien tall haze, q talpague. Such deed (saith the spanish proverb) such payment. Benedict 6. or 7. succeeded him, and then reigned in Spain Bermudo 3.  
Such were the deeds of Pope john. 
john. 16  (or. 15.) that he was abhorred of the Clergy and people of Rome. He gave without discretion, all to his kindred, which error (say Platina and Estella) we see unto our time continueth. 
Anno 995.  He died in the 995 year: at what time Don Bermudo 3. reigned in Spain. john 17. 
john 17.  succeeded john 16. and the same year, after he had been pope only 4. months, died.  
Gregory 5. being an Alman, by authority of the Emperor Otho 3. 
Gregory 5.  was made Pope. But when the Emperor was returned into Almain, the Clergy and people of Rome deposing Gregory made john 18. 
18 Sisme.  (or. 17.) Pope. Gregory retired to the Emperor, 
Anno 996  who offended with the Romans, came against them and took Rome: 
john. 18.  he took also Pope john, pulled out his eyes, & so the Pope which with his store of money had corrupted the Romans to make him pope, 
The Pope's eyes pulled out.  died, Mantuan. 3. Calamitatum lib. thus speaketh:  
Pernicies mercantur equos, Venalia Romae  
Templa, sacerdotes, altaria, sacra, Coronae  
Ignes, thura, preces, coelum est venale, deusque.  
As much to say, as all things are sold at Rome, be they holy or profane, and even God himself. Platina calleth this john a thief who dying as afore is said, Gregory returned to be Pope: he appointed that thenceforth the Princes of Germany (namely the 3 Archbishops of Maguntia, 
7. Electors of the Empire.  Trevir and Cullen, the County Palatine of Rhine, the duke of Saxony, the Marquis of Brandenburg, and the king of Boheme, who then also was not king, should choose the Emperor, and so the Empire was translated into Germany. 
Anno 998.  In the 998 (or after some 997) year Pope Gregory died. And some count not john 18. for Pope.  
Sylvester 2. even from his youth gave himself to enchantments & witchery, 
Sylvester 2. an enchanter.  who understanding that in seville dwelled a Moor and great master in that Art; with the great desire he had to be perfect also therein himself, he left France, his native country went to Sevil, and there abode with the Moor. And now seeing himself skilful he returned into France, caring with him a book wonderful in that art; which by the means of the Moors daughter with whom Sylvester had abused himself he stole from his Master. This Sylvester the better to effect his Enchantments, made a covenant with the devil offering him his body and Soul, conditionally; that the devil should help him to attain to great dignities, returned into France: with great applause taught he the liberal Arts, notable disciples he had, by whose means he was made bishop of Rheims, and afterwards by wicked arts, Archbishop of Ravenna: In the end, by the aid of the devil, in the 999. year, he came to be Pope. who listeth to know his holy life, let him read Platina, Sabel. En. 9 lib. 2. Volat. lib. 22. Berg. lib. 12. Fascic. Temp. Pet. Premostrat. and Benon. And particularly Friar john de Pineda, par. 3. lib. 19 cap. 15. ¶. 5. & 6▪ a very late writer, and he shall see, if I speak truly or no. Whiles he was Pope, he concealed his art: but in private he could not forget his old friendship which he had with the devil. A copper head had he in secret, which always gave him answer of that he demanded of the devil. This Pope upon a time, lusting to know how long he should be Pope, demanded the same of the devil: who doubtfully answering (as he wontedly doth) told him he should not die, until he had said Mass in jerusalem. This history reporteth S. Antonino, friar john de Pineda, & others. At this answer the Pope much rejoiced: & never purposed to go to the city of jerusalem. It was a custom in Rome, that on a certain day in Lent, 
The devil deceiveth the Pope with the Mass.  the Pope should say Mass in the church of the holy Cross, called jerusalem: where Sylvester forgetful of the devils deceits, did celebrate his Mass: and was forth with taken with a great fever. The Pope then (saith Petrus Premostratensis) by the roaring of the devils, knowing his end to be come: being in these sorrows, he besought them (saith Benon) to cut off his hands, & tongue, etc. Behold here if the Pope can err. Note what manner of vicarage is that of the Pope, seeing many attained it by wicked, & devilish arts. Learn here (o Spainards') what a thing is the Mass seeing with it the devil mocketh & deceiveth, as in this Sylvester we have seen. Be wise now ye Spainards': For long time upon earth have the Pope & Mass been your god. notwithstanding that such a one was Sylvester 2. one julius Roceus, Genebrardus, Panuinus & Illescas, the Pope's great parasites affirm, that he was no Magician, but a most wise mathematician, etc. Speak the truth although it be bitter: God, to advance his holy catholic faith, hath no need of your lies. Don Bermudo 3. at this time reigned in Spain.  
john Siccus 19 or after some (who count not of john 8. being a woman, 
john 19  nor john 18. being Antipope) the 17. by the same means & help of the devil, that had his predecessor, succeeded Silvester in the Popedom: & as the disciple of such a master, commanded that the feast of the souls in Purgatory, 
The feast of the souls in purgatory instituted by john 19  the day following the feast of all Saints, should be celebrated. This Pope affirmed, that he hard the groans, which the devils gave when by virtue of the Masses, & prayers for the dead, the souls snatched at them. At this time (saith Baconthorpius) began the name of Cardinal to be had in estimation. 
Cardinals.  This john. 19 took away the voice of the Roman people in the election of the Pope, 
The people of Rome lost their voice.  saying, that the people were to be taught, & not to be followed: and that of greater dignity is the law which by the holy spirit is governed, then that of the secular law. 
Anno 1003.  In the year 1003. not having five months been Pope, he died, and Don Bermudo 3. then reigned in Spain.  
john 20. 
john 20.  (or 18.) by wicked Arts was made Pope. And it is to be noted (as also noteth Cardinal Benon) that all the Pope's being 18. successively from Sylvester 2. until Gregory 7. (no less a villain then an Enchanter) were Enchanters. The doctrine of Purgatory in the time of this john 20. 
18 Pope's enchanters, in whose time the doctrine of Purgatory increased.  (by means of false apparitions of wicked spirits, which cried, groaned shrieked, & complained of the great torments they endured in Purgatory: saying they were the Souls of such and such, and desiring so many Masses, and so many trentals to be said for them) did grely increase. The simple poor people believed that which they said, to be truth and drew the money from their purses, wheat from their barns, the wine from their cellars, and the wax from their hives, 
Purgatory.  and offered them for the souls in Purgatory. But who eateth and drinketh the same? not the souls; but the Priests, and Friars, their concubines and children. A poor old woman watched early and late to spin, and ad farthing to farthing, for a Mass to be said for the soul of her husband, brother or son: she forbore to eat, and gave it unto knaves. All these visions or apparitions they made by the Art of the devil. judge (Lord) thine own cause: deliver the poor people from the hands of these Enchanters, false prophets and deceivers. Open thine eyes (o Spain) and see, believe him that with great love doth advise thee. Behold whether this that I say be true or no: 
Anno 1009.  john 20. of poison (as some say) in the 1009. 
Poison.  year died. & Don Fernando 1. then reigned in Castille & Leon's. 
Sergius 4. an enchanter.  Sergius 4. a Roman by the accustomed ways in his time had the Bishopdome: albeit Platina and Estella, the Pope's parasites, 
Prognostications.  affirm him to have been a holy man. The Sun in his time was darkened, the Moon in show like blood, famine & pestilence were in Italy, & the water of a certain fountain in Lorena was turned into blood. All these were prognostications & most certain signs of God's wrath, for the idolatry which then reigned. 
Anno 1012.  Sergius died in the 1012. year. Benedict 7. or 8. son of Gregory Bishop of Porta, 
Benedict 8. an enchanter.  a lay man, by the aid of his nephew Theophilact, a great enchanter, and disciple of Sylvester 2. which learned his necromancy in seville (as in his life before we have declared) was made Pope. This Theophilact proved very expert in his art: 
Theophilact. an enchanter.  so that sacrificing to the devil in woods & mountains, he caused by his sorcery (saith Cardinal Benon) that women enamoured of him, left their houses & followed him: such a one as he was, he was afterwad Pope. Whilst Henry Banare the Emperor lived, this Benedict was Pope quietly; but the Emperor once dead, the Cardinals dispoped him, & placed another in his room, but afterward appeased with money, which Benedict gave them, they enthronized him again, & cast out the Antipope. This was the 19 Sisme. 
The 19 Sisme.  Of this Benedict reporteth Pet. Damianus. & the same also reciteth Antoninus, 
Anno 1024.  friar john de Pinedapar. 3. lib. 19 cap. 17. ¶. 3. & others, that a horseman on a blacke●horse (after his death) appeared to a Bishop his very friend. The Bishop appalled with the vision, demanded, saying: What, art not thou Pope Benedict, that lately died? I am the same that thou sayest, said Benedict. The Bishop demanded: Father how dost thou? Grievously tormented, answered the pope, but I may well be holpen. Go then & tell my brother, the now pope, that he give to the poor the treasure in such a place hidden. Moreover he appeared to the pope his brother, saying: I hope I shall be delivered. 
Purgatory confirmed with false apparitions.  Oh would God Odilus Cluniacensis would pray for me. See here how the devil dallied with men, to confirm their Mass & purgatory. Benedict in the 1024. year died, and Fernando 1. 
Anno 1024.  reigned in Castille and lions.  
john 21. 
john. ●21. an enchanter.  or 19 was pope by the same means that his brother was: 
The Pope a lay man.  to wit, by the means of Theophilact his nephew, the great enchanter. This john being a lay man without any orders received was made pope. In the 1032. year he died. And Don Fernando 1. 
Anno. 1032.  in Castille and lions reigned.  
Theophilact the great enchanter, 
Benedict. 9 an enchanter.  of whom we have made mention, after the death of his two uncles, Benedict 8. & john 21. by his wicked arts was made Pope, & called himself Benedict 9 or 8. 
The Popesold his popedom for 1500. ●.  The Cardinals Laurentius & joh. Gracianus his disciples, and great nigromancers, he made great account. So skilful were they in Necromancy, that they knew what passed in the East, West, North & South. Many thought themselves happy to be their disciples. Out of this cursed school issued that cursed Hildebrand (who being Pope called himself Gregory 7.) and as saith Cardinal Benon, wrought so great mischief. This Benedict 9 fearing Henry the Emperor, for 1500. ●. sold his Popedom to l. Gracian. his companion, who called himself Gregory 6. For this sale (saith Platina) was Benedict of all accused, 
Gregory 6.  & by divine judgement condemned. And why was he not so, for his fornications, adulteries, idolatries, nigromancies, enchantments, exorcisms, invocations of devils, & other abominations? Thus was his end, he was strangled by a devil. Histories report, namely Martiniana, john de Col. S. Anthonin. joh. de Pineda & others, that this Theophilact or Benedict appeared after his death to a certain Hermit, in a very fearful figure: for in his body was he like a bear: & his tail & head like an ass, 
A fearful figure  & being demanded of the Hermit, how he became so fearful? he answered (say they) because in my popedom I lived without law, without God, & for defiling the Roman seat with all kind of filthiness. 
Cardinals.  The name of Cardinal in his time very highly climbed. 
Anno 1034.  In the 1034. or after others 1032. died Benedict 9 of whom note more upon Sylvester 3. Don Fernando 1. then reigned in Spain.  
After that Benedict 9 had sold his Popedom. Sylvester 3. by bribes was made Pope: 
Sylvester. 3.  albeit others laboured for johannes Gracianus, unto whom for money, Benedict had renounced the Popedom: in the end was Sylvester Pope, albeit no more but 49. days. For to such a state (saith Platina) the Bishopdome then came, that who so could do most with money and ambition (I say not with holiness of life and doctrine, the good being suppressed and cast aside) he only obtained the Popedom. Would God such customs were not in our time used. But this is nothing worse things than those shall we see, if God put not to his hand. Hitherto Platina. Otho Frinsingensis, Godfridus Viterbiensis, and other Anthours report three Popes to have been in the time of Benedict. 
The 20. Sisme of three Popes together in Rome.  9 and all of them in Rome Benedict 9 Sylvester 3. Gregory 6. Benedict held his seat in the Palace of Lateran, the other held his in S. Peter's, 
Gregory. 6.  and the third held his in S. Mary's the great. Henry the Emperor hearing of these seditions, 
The Emperor called a Council wherein three Popes are deposed.  came to Rome, and held a Council, wherein the said three Popes were condemned, and a fourth chosen whom they called Clement the second. These three great villains did not the Emperor punish as he ought, 
Clement 2.  but only (as saith Bennon) chased Theophilact from Rome, cast Gregory into prison, whom jointly with Hildebrand he banished into Germany: and caused Sylvester to return to his Bishopric of Sabina. Note that this Bendict 9 was three times Pope: 
Benedict 9 was 3. times Pope as was also before him Sergius 3.  the first, he cast out Sylvester, and was deprived: the second, Clement 2. being dead, and was deprived: the third, after the death of Damasus the second: he was Pope by times (as writeth Platina) the space often years, four months, and nine days. The like happened to Sergius 3. who in the year 897. 
Anno 1045.  was three times Pope. In the 1045. year was Sylvester deprived, and Don Fernando 1. reigned in Spain.  
In the Council of Rome after the said three Popes were deposed, 
Clement. 2.  Clement 2. an Almain, by commandment of the Emperor was chosen. He crowned the Emperor Henry, and caused the Romans by an oath to renounce their right in election of the Pope. For cofirmation of this renunciation, I will here declare what Friar john de Pin. pa. 3. lib. 19 cap. 24 ¶ 2. Blundus (saith he) holdeth, that Clement 2. for the avoiding of Schisms, deprived the Romans of the election of the Popes. But Crancius & Saxus say, that in the Sutrian Council it was forbidden them, and granted to the Emperor. And Naucterus and Sigebertus write that Henry the Emperor bound the Romans by an oath, not to intermeddle with the Pope's elections. Thus far Pineda. The Romans not regarding their oath, after the emperors departure from Rome, poisoned the Pope: whereof, having been Pope nine months, 
Poison.  he died. Stephen (they say) who succeeded him in the Bishopdome, and called himself Damasus the second, prepared for him the poison. Don Fernando 1. reigned in Spain.  
Damasus the second of Bavara, 
Damasus 2.  without consent either of the Clergy, or people of Rome, by force held the Popedom. For then (as saith Platina) was the custom, 
The custom to make Popes.  that he which most could, he had the Popedom. But he enjoyed not his bishopric, so ambitiously gotten, but 23 days, for he was poisoned. The cause thereof was, 
Poison.  that there was then in Rome a man called Gerardo Brazuto, 
Six Popes one after another poisoned.  who using a certain deceitful kind of friend ship, in the space of 13 years dispatched with poison 6 Popes, whose names be these, Clement 2. Damasus 2. Leo 9 Victor 2. Stephen 9 Nicholas. 2. The Romans, seeing themselves in such Schisms and seditions by the black elections of the Popes, sent their Ambassadors, 
The Emperor maketh the Pope.  and besought the Emperor Henry to give them a pope: who sent unto them Leo 9  
Leo 9 
Leo 9  coming to Rome, encountered by the way with the the Abbot of Clunia, and Hildebrand, that afterward was Pope, who seeing him Bishop-like attired, persuaded him by no means so to enter Rome, because not the Emperor but the Clergy and people of Rome had authority to make a pope. Brunon, before so called, did as they advised him, came to Rome confessed his offence, & so they made him pope. When he was pope Hildrbraud he made Cardinal, and was with him very familiar, granting all whatsoever, he demanded: And so was Hildebrande of a poor Monk, made a rich Cardinal Hildebrand reconciled with Pope Leo his old Lord and master Theophilact, before deposed from the popedom, and now hypocritically reconciled. In Verceles held Leo a Council, wherein he condemned the doctrine of Beringarius, 
The doctrine of Beringarius.  because he would not worship the consecrated bread, for that it was bread, & not God. friar joh. de Pineda par. 3. lib. 19 ca 26. ¶. 2 of Berengarius (albeit an enemy touching doctrine) reporteth great virtues: Beringarius (saith he) was a man of good learning, quick and merciful: and S. Antoninus addeth humbled: whereof I much marvel, etc. And a little lower: Most chaste was he also, so that he would not enter where any woman was. This Leo 9 and partly at the instigation of that good piece Hildebrandus, wholly forbade marriage to to ecclesiastical persons. Of this Leo 9 reporteth Carion lib. 4 of his history, that being Pope, he went with the Emperor into Almain: And when the Emperor had called a Synod, which was held in Maguncia, the Pope being in the Council, would have preferred himself to the Bishop of Maguntia. But the Bishop (alleging his right defended the same: and so was the Pope constrained to give place. For albeit the Popes had oftentimes attempted the tyranny to be preferred before other Bishops: yet had they not prevailed. The which in the time of Henry the fifth they obtained. 
Poison.  Five years was he Pope, 
Anno 1054.  and the 1054 year of poison which Brazuto gave him he died. 
Victor 2.  Don Fernando 1. then reigned in Castille. Victor 2. was Pope two years and somewhat more, 
Poison.  but Brazuto with poison dispatched him. Don Sancho 2. reigned in Castille.  
Stephen 10 (or 9 
Stephen 10. ) fulfilled not one whole year. For Brazuto dispatched him quickly in the 1058. 
Poison.  year. Don Sancho 2. reigned in Castille. 
Anno 1058.  In the absence of Hildebrand, was Benedict 10. (or 9 
Benedict. 10 ) But Hildehrand, who then was the holy Spirit which ruled the Court of Rome, did much stomach this election, and accusing him that by force & bribes he had attained the Popedom, so wrought that Benedict was deposed. Wretched Hildebrand and how was he afterwards, and his predecessors before him? The old saying in this Benedict was fulfilled: Para los desdichados se hizo la horca. For the unhappy was the gallows prepared. In the 1059. 
Anno 1059.  year, Benedict unwillingly renounced. And Don Sancho 2. reigned in Castille.  
Benedict deposed, Hildebrand laboured the Clergy to choose Gerrard, 
Nicholas 2.  whom they called Nicholas 2. But (unable with his safety to make him in Rome) they went to Sena, and elected him there.  
Nicholas seeing himself Pope, called against Benedict the 10. 
The 21. Sisme.  a Synod in Sutrio. This was the 21. Sisme: which Benedict perceiving, who was a peaceable man, leaving the Popedom he fled from Rome, and so died not of poison. This Nicholas 2. held another Council in Rome, which they called the Council of Lateran: 
Can. Si quis pecunia. 76. dist.  wherein he commanded, that whosoever, either by money, favour, popular tumult, or war, without the mutual consent of the Cardinals, 
A decree evilly observed.  attained to the seat of S. Peter, should not be holden for Apostolical, but Apostatical. To the Cardinals, Clergy, and Laity he gave power to excommunicate and curse as a thief such a chief bishop, and to call a Council for deposing of such a Pope. And if they could not in Rome, yet in some other place they should call it. Behold if his successors kept this decree. 
1061. Poison.  Nicholas 2. poisoned by Brazuto, in the 1061 year died. Don Sancho 2. then reigned in Castille.  
By the crafty subtlety of Hildebrand, and without consent of the Emperor, was Alexander 2. made Pope: for which cause the Lombard's in the Diet holden at Basil, 
Alexander 2.  where the Emperor was present, 
Honorius 2. 22 Sisme. 1061  elected Honorius Cadolus. This was the 22. Sisme. Honorius came with a great host, and besieged Rome: but he & his were destroyed, and so Alexander 2. got possession. This Alexander commanded that the Cardinals only should choose the Pope. 
The Cardinals only choose the Pope, & none but the Cardinals are in election.  Great alterations have been in choosing of the Pope. First by the Senate, Clergy and people of Rome, with consent of the Emperor he was chosen: then was he chosen of the Clergy and people of Rome: one while with the emperors consent, another while without: afterwards he was chosen by the Clergy: now only by the Cardinals: and is not to be chosen, except he be Cardinal, present in the Conclave when the election is made. The holy Spirit that governeth in the Pope's election, is every day more wise, and better advised. Hildebrand cast this Pope Alexander into prison, advancing himself with the papal rents, and not giving to the Pope but only five shillings a day. Thus did Hildebrand enrich himself greatly. Alexander by Hildebrand so tyranically handled, in the 1074. year died, 
Poison.  and of poison as it is presumed, which Hildebrande gave him. Don Sancho 2. reigned in Castille.  
Alexander being dead, 
Gregory 7. a cursed enchanter.  Hildebrand fearing that if he foreslowed it, another would be chosen, aided by his soldiers, without consent either of the Clergy or people, enthronized himself. To his election none of the Cardinals subscribed. 
A tyrannical enthronization.  And as the Abbot of Cassina was coming to this election (already made) Hildebrand said unto him: Thou hast much slacked brother. To whom the Abbot answered, and thou Hildebrand hast too much hastened; which before the Pope thy Lord was buried, hast contrary to the commons, usurped the seat Apostolic. Hildebrand thus enthronized, 
The Pope a seditious heretic. etc.  how he lived, how he cast from him the Cardinals, which ought to have been witnesses of his life and doctrine; how miserably he tormented the world; with how many heresies he corrupted it; how many were his perjuries; & what great treasons he practised, hardly could many describe. The blood of Christians, which hath miserably beneshed, whereof he was the author and procurer crieth unto the Lord. This tyrannical history reciteth Cardinal Bennon. Hildebrand being Pope, called himself Gregory 7. In brief he was a notable villain, and terrible enchanter: which art he learned of Laurence, who was disciple of Silvester 2. Between the Cardinals, Lawrence, Theophilact, john Gracian & Hildebrand, was a most staight league of familiarity. Of this Pope, Cardinal Bennon, reciteth a notable history. 
A notable villainy and impiety of the Pope against Henry the Emperor.  The Emperor (saith Bennon) did usually repair to S. Mary's church, which is in mount Auentino to pray; and as Hildebrand by his espials, diligently inquired of all that Henry the Emperor did, he caused the place where the Emperor prayed, to be marked; and persuaded a certain man with great promise of reward, to place secretly certain great stones over the beams of the Temple; so that they might fall from an high upon the head of the Emperor praying, and bruise him to pieces: which thing as this minister of so notable a villainy hastened to effect, & would have placed over the beams a stone of great poise, the stone with it weight, fell backward upon him, and breaking a table that was amongst the beams, the stone and the miserable man by God's just judgement, fell from an high to the floor of the Church, & so was he crushed in pieces. Thus far Cardinal Bennon. This Hildebrand demanding answer of the Sacrament against the Emperor; and it not answering, he cast the sacrament into the fire, 
The Pope burneth the Sacrament.  albeit the Cardinal's present did gainsay him. He left not for all this, to persecute the Emperor; he excommunicated him, deprived him, and named another Emperor, to whom he wrote this verse:  
Petra dedit Petro, Petrus diadema Rodulpho.  
The Rock gave to Peter, Peter giveth the crown to Rodulph. This Rodulph, was Duke of Suevia. Henry here with disquieted, left his Imperial ornaments, and with his wife and little son in the middle of winter, came to Canusium, where the pope remained. The Emperor clothed in linen, and barefooted, made a spectacle (as saith Cardinal Bennon) to Angels and men, came to the gates of Canusium: There continued he fasting from morning to night, humbly craving mercy. The beast must be cut off; his horn hath very much increased. Somewhat long is the history, but we will make it short. Thus abode there the Emperor for three days space: and when he instantly craved licence to enter. The Bishop (he was answered) as yet was busied, and could not speak with him. In the end, the fourth day, at request of the Countess Mathilda, (who saith the history much loved the Pope) and others, the Pope commanded he should enter. Forasmuch as this Maud is one of the chief benefactors of the Popes, I will here declare that which saith Pineda. lib. 16. cap. 26. ¶ 4. There was (saith he) in Italy, one Beatriee, sister of the Emperor Henry the second, and wife of Boniface Lord of Luna, of whom was borne the famous Maude wife of the Count Gofredo, which inherited her father's possessions, and Gofredo governed the lands of Luca, 
This Maud left S. Peter's Patrimony to the Pope.  Parma, Regio, Mantua, and others of Italy, which came by the Testament of Maud to the power of the Popes, and called them S. Peter's patrimony. When the Emperor was entered, he demanded pardon, and gave him his crown, but the Pope would not pardon, nor absolve him of the excommunication; 
Read the like history in Alexander 3. of the Emperor Frederick.  until he promised to purge himself in the Council; with other unlawful conditions as the Pope should command. All which the Emperor promised: yet for all this was he not restored to his Empire. After (saith the history) that Henry vanquished Rodulph: and that Rodulph was dead, the Pope made Emperor Herman County of Lucemburg (whom a woman slew with a stone.) And yet for all this, this cruel Pope did not cease; but a third Emperor named against this good Henry: who being newly named, by the hand also of the imperials, as miserably ended. By how much the more adulterous and filthy was this pope; by so much the more, pure marriage he forbade to his Clergy. Friar john de Pineda part. 3. lib. 16. cap. 29. ¶ 5. of him saith: He deprived married Priests from the divine office, and forbade lay men to hear Masses of such and public wenchers: and they mortally sin that of such hear Masses: although they remain without Mass hearing upon Easter day, except the Council of Constance do free them, etc. And a little lower: This evil happened, that lay men contemned the most holy Sacrament of the body of our Redeemer consecrated by Priests openly married, or concubine keepers, and turned the blood of Christ, as if it were no Sacrament: but let this be holden for an undoubted truth, that the Sacraments of Baptism, and the Eucharist, lose nothing of their virtues by the wickedness of the Ministers, which that crew believed they did.  
Thus far Pineda. All Germany (as saith Carion lib. 5.) withstood this wicked forbidding of matrimony: the which when Maguntino propounded it, those that were present were so greatly provoked, that they almost killed Maguntino. To this purpose, read above the lives of Siricius and Gregory. 1. Pope Liberius an Arrian he canonised, and commanded (as saith Cardinal Bennon) that his feast should be celebrated. Behold if the Pope erred; 
The Pope erred.  one heretic did canonize another. Pope Damasus, which lived in the 366. 
The Pope an heretic.  year, for an Arrian condemned this Liberius. And S. Jerome, who at the same time lived, held him for an Arian: but Gregory 7. did sanctify and canonize him: Pope Vrban 2. 
One Pope an heretic canonised another heretic Pope, by another Pope condemned.  who in the 1088. year lived, confirmed all that which Gregory the seventh had done, this Gregory condemned the doctrine of Beringarius touching the Sacrament. This Pope was the first (as is said) that put in practice Transubstantiation. Gregory in the end wickedly ended: for the Emperor celebrated the Council of Brixa, 
Transubstant.  wherein Pope Gregory was condemned, 
Clement. 3.  and a new Pope made, who was called Clement 3 Read a little lower, 
The 23. sisme.  in Pascual. 2. (this was the 23. Sisme) whom the Emperor placed in the church of S. Peter in Rome, and put Rome to such a strait, 
Anno 1080.  that forced it was to demand peace. Gregory seeing himself forsaken, fled to Salernum, where in the 1086 year, 
Anno 1086.  he miserably ended his life. Albeit that this Gregory was so abominable, there wanted not papists that said he wrought miracles after his death.  
D. Illescas upon the life of this Gregory 7. as a great flatterer of the Popes, of him saith: The Cardinals without much dispute joining in one, gave their mutual and willing consents to the most excellent, and no less valorous S. Hildebrande: and somewhat lower. And this in particular was due to the holy and most prudent Hildebrand: one of the most famous chief bishops, the Church of God hath had etc. Mon. Ecclesiastic. he calleth him the great servant of God.  
Against this devilish beast, wrote Hugo Candido the Cardinal Walramus bishop of Neburgo, Venericus bishop of Vercelle, Rolandus a priest of Parma, and many others; Cardinal Bennon doth witness. 13. Cardinal's to have been against him. Should we recount all the villainies of this Pope, we should never make an end: let what is said suffice. When Gregory 7. was deposed, Clement 3. 
1101  was made Pope. He was pope 21 years, after whose death those of his part, in the 1101 year, elected Albertus. Pascal. 2. 
Pascal. 2. a cruel Pope, who burned another Pope.  caused the body of Clement to be untombed and burned. The same which happened to Clement 3. happened also to Formosus as before we have said, upon Stephen 6. or 7. and Sergius 3. In the time of this Pope Gregory 7. reigned Don Alonso 6. This Alonso won Toledo, in whose time and presence the miracle in Toledo, 
Lib. 6. cap. 26.  recited by Don Rodrigo, Archbishop of Toledo, in his history of Romish and Gothish offices, 
The Romish office but not the Gothish burned.  which both were cast into the fire, happened. The Romish was burned, and not the Gothish. Which history in the treatise of the Mass we will afterwards declare.  
Victor 3. 
Victor. 3.  not by the Cardinals, nor the people of Rome, but by Maud the adulteress, & whore of Pope Gregory 7. was made pope. This Victor took part against the Emperor, and Clement 3. but that which he would he did not: for in the 1088. year of poison which his subdeacon, 
Poison in the Chalice.  in saying of Mass, cast into the Chalice, he quickly died. Don Alonso, of Cartagena bishop of Burgos, speaking of Don Alonso the king in his time maketh mention hereof.  
By Maud also, 
urban 2. an heretic.  was urban 2. made Pope. He was the disciple of Hildebrand, whom Cardinal Benon in contempt calleth Turbano. 
One Pope excommunicateth another.  He was a Sismatike, an heretic, an Arrian. He excommunicated Clement 3. and the Emperor that did choose Clement. This Clement also (as saith Vicencius) did excommunicate Vrban and when Vrban would not absolve any of those whom Hildebrand had excommunicated, he secretly departed from Rome. Many councils did this pope celebrate. 1. in Melphis. 2. in Troya in Pull. 3. in Placencia, 4. in Clarmont. 5. in Turon: wherein he approved and confirmed that which Gregory 7. (that good piece, did. In that of Claremont, a voyage into the holy land was concluded: and so went there 3000. men; and with them Petrus Hermitanus. From this Petrus Hermitanus, say many, (as noteth Friar john de Pineda) issued praying by count, which we call the Rosaries. But I demand what word of God; or what example taken out of the old or new Testament have they to confirm this manner of praying. It is then a human invention and by consequence abominable in the sight of God. This urban made the Archbishop of Toledo Primate of all Spain. 
The Archbishop of Toledo Primate of Spain.  Two years was this Pope hidden in the house of Peter Leo, for fear of john Paganus a citizen of Rome, where in the 1099 year he died. His adversary Pope Clement 3. who being Pope, 
Anno 1099.  saw 3 Popes the same year, died. Don Alonso 6. reigned in Castille.  
Pascal 2. a Tuscan, was the disciple of Hildebrand. This Pascal seeing they would make him Pope, would not ascend to the Papal seat, 
Pascal 2.  before the people had three times said, S. Peter hath chosen a most good man Reinerus. In wars and seditions he consumed his life. In a Council which he held, he renewed the excommunication against the Emperor Henry 4. & such was his hate towards him, 
The son against the father by the instigation of the Pope.  that with deceits and subtleties he incited Henry 5. against his own father. What thing more cruel and horrible can be, then to cause an only son not only causeless to despise, forsake, and abandon his father: but also with war to persecute him, take him by deceit, and so taken, 
Cruelty.  to suffer him die a most miserable death? And who incited him to this? Even the Pope himself, who being a Priest (as he calls himself) was to have exhorted the son to love and honour his father, as God in th' fifth Commandment of his holy law commandeth. And yet after the father's death ceased not the Pope to show his malice: He commanded to untombe him, cast him out of the Church, and his body to remain five years without Christian burial. 
A cruel Pope.  Otherwise commandeth Saint Peter (whose successor he saith that he is) that kings should be honoured. Be subject (saith he, 1. Pet. 2. 13.) to every ordinance of man, for God's cause: be it to the king as superior. Otherwise commandeth S. Paul, that we should honour them. Let every soul (saith he, Rom. 13. 1.) be subject to higher powers, for there is no power but of God, etc. And to Titus, chap. 3. 1. he saith, Warn them that they be subject to Princes and potentates, that they obey etc. But he is shameless, all the earth is his, he may do all whatsoever he listeth, without reckoning of God, his son jesus Christ, or his holy Apostles, who command us to honour kings and be subject to them. And as Pascal was an unquiet and seditious man: so began he also with the son, and denied to confirm the Bishops which Henry the fifth had nominated. But the Emperor gave him his payment, who (dissembling) came to the Pope, 
The Emperor taketh the Pope.  and after he had kissed his feet, caused him to be taken, and would not release him out of Prison, unill he had confirmed the said bishops, and crowned him. But as the Emperor turned his back to return into Germany, then revoked the Pope (perjured as he was) all whatsoever he had promised: and excommunicated the Emperor. In Campania of France held this Pope a Council: Wherein he took away the lawful wives from the priests of France: as Hildebrand his master took them from those of Germany. 
Templars.  In his time the Templars began. This Pope (as in Gregory the seventh we have said) caused the body of Clement the third to be untombed and burned. 
A cruel Pope.  Pascal died in the 1118. year. and Don Alonso the seventh reigned in Castille.  
Gelasius Gaietanus the second, 
Anno 1118.  with great tumult, and without consent of the Emperor was made Pope. 
Gelasius. 2.  The Emperor levied a great host against Rome. Gelasius fearing him, went with his partakers to Gaeta. When the Emperor was come to Rome he made another Pope, whom they called Gregory the eight. 
Two Popes.  Archbishop of Braga, which done the Emperor departed from Rome. 
Gregory 8.  Gelasius hearing the same, came secretly to Rome, and boldly went to say Mass in the Church of S. Prax●idis: where those of the contrary faction did so assault him, that he hardly escaped their hands, and so fled to Pisa, and from thence into France: 
The 24. Sisme.  where, after he had a year and some days been Pope, he died. In Colonia he held a Council, albeit not present there himself, where the Emperor was excommunicated. He ordained in this Council that his successors the chief Bishops of Rome, 
The privilege of the Pope.  neither might nor aught to be judged of any. In the 1119. 
1119.  year he died: and Don Alonso reigned in Castille.  
In the place where Gelasius died, 
Calistus 2.  was Calistus the second, a Burgoignian, by some of the Cardinals that went with him chosen: which election some Cardinals abiding in Rome and Italy did also approve. He (thus made Pope) went to Rome, where most honourably he was received, & thence sent to command his Legate, as then at the Council, to continue the excommunication against the Emperor. Who fearing the like should happen to himself as did to his father, admitted (albeit wicked) the conditions of peace, Gregory as yet living, whom he had made Pope. This peace concluded, Calistus bend himself to persecute Gregory. Gregory seeing his part overthrown fled from Rome to Sutrio, whither followed Calistus: took him, and with great ignominy brought him to Rome, & put him into a Monastery. 
Compostella an Archbishoppricke.  This Calistus the more to confirm idolatry, and the better to entertain superstition, made the Church of S. james of Galicia an Archbishoppricke, and a book also of S. james his miracles. 
Anno 1124.  In the 1124. year he died: and Don Alonso 7. reigned in Castille.  
Honorius the second, 
Honorius 2.  a Bullonist, entered not (saith Platina) rightly into the Popedom. For more by ambition then the consent of good men, he obtained it. The Cardinals chose for Pope Theobald, 
Celestine 2.  Cardinal of S. Anastasia, whom they called Celestine the second. 
The 25. Sisme.  This was the 25. Sisme. The people sought to have the Cardinal of Saint Stephen to be Pope. There was then in Rome a very rich man called Leo, who so much wrought both with the Cardinals and people, that neither the Cardinal of S. Anastasia, nor he of Saint Stephen, but whom he himself listed, called Honorius 2. was Pope. Honorius sent into England john of Crema, Cardinal of S. Grison his Legate: which Cardinal in a Council by him held in London, condemned married Priests, and was taken the night following with the theft in his hands: with a wicked woman they caught him, 
A notable example of hypocrisy.  which (as saith Matthew Paris) gave no small scandal to the Church. Such be these, as were the pharisees, of whom the Lord saith: that they bind heavy burdens, 
Matth. 13. 4  and hard to bear, and put them upon the shoulders of men, but they themselves will not move them with one of their fingers. 
Anno 1130.  Honorius died in the 1130. year, and Don Alonso 7. reigned in Castille.  
Innocent being Pope, 
Innocent. 2.  showed great hatred to Rogero king of Sicilia, against whom he went forth in battle. And as he carried him away vanquished, behold, the son of the king came, and took the Pope and his Cardinals. 
Anacletus.  Now did the Romans make another Pope, 
Two Popes.  whom they called Anacletus the second (this was the 26. 
The 26. Sisme.  Sisme) which Innocent hearing, compounded with the king, and minding to go to Rome, but durst not attempt it. He went into France, and in Claremount held a Council, where he condemned Anacletus: and went to see Philip king of France: then Henry the first, king of England: and afterwards Lotharius king of Almain; to the end they should restore him to his Popedom. Lotharius with a great camp came upon Rome, put to flight Anacletus, and in his seat placed Innocent, which Pope to show himself grateful, crowned Lotharius Emperor. This Innocent ordained, that whosoever wounded any Priest or ecclesiastical person, should ipso facto, be excommunicate, and none might absolve him but the Pope himself, 
Anno 1143.  Concil. 17. q. 4. Siquis. In the 1143. year he died: and Don Alonso the seventh reigned in Castille.  
Lucius' 2. 
Lucius 2.  was made Pope. In whose time the Romans (unable to bear longer the violence and tyranny of the Popes) elected one Patricio a noble man of Rome called jordan. This Patricio demanding the rights of the city of Rome, aswell within as without the walls, said: that this right by reason of his office pertained to him: which the Pope, by means of Charles the Great suppressing all the Patricios, had so long time usurped to himself. He commanded that the Pope (as his predecessors had done) should content himself with the first fruits; 
The Romans limit the Pope.  tenths and oblations. The Pope seeing himself so disquieted by the Romans, sent his Ambassadors to the Emperor Conrado, requesting him to come into Italy and aid him, which Conrado could not do. The Pope seeing there was no remedy to be expected by the Emperor, 
A Popish subtlety.  used this subtlety. He awaited his time, when all the Snators of Rome and the Patricio with them were together in the Capitol. This opportunity found, the Pope like a good Captain, utterly to destroy that Senate, went with many soldiers in person to the Capitol. The bruit of the Pope's pretence slew presently through Rome: the Romans took arms and fought bravely against the Pope: 
The Pope stoned for his tyranny. 1145.  who received in the battle so many blows with stones, that thereof shortly after, in the 1145. year, not having yet fulfilled a year in his Popedom, he died, Don Alonso 7. reigned in Castille. In the time of this Don Alonso 7. 
Eugenius 3.  and whiles Eugenius 3. successor of Lucius was Pope, Don Alonso 1. 
The first king of Portugal,  after he had 27. years been Earl of Portugal, having conquered five Moorish kings, was made king of Portugal, and so continued king 46 years.  
Anastasius 4. 
Anastasius 4.  was not so wicked as his predecessors: In the second year of his Bishopdome he died. In his time (saith Matthew Paris) was William restored to his archbishopric of York in England, who the same year (of poison, which in saying Mass they put into the Chalice) died. 
Poison in the chalice.  Don Alonso 7. then reigned in Castille.  
When Adrian an Englishman, 
Adrian 4.  and son of Robert a Monk of Saint Albon, was chosen, he would not be consecrated until Arnold Bishop of Brixta was cast out of Rome. This Arnold had persuaded the Romans to recover their liberty of choosing their magistrates, & governing their commonwealth: but the people would not grant what the Pope demanded: for which cause the Pope did excommunicate them. Arnold in the end was expulsed Rome, and the Consuls renounced their office. At this time came Frederick the Emperor to Rome; the Pope and clergy met him in Sutrio. The Emperor then lighting from his horse, led the horse of the Pope, and held his left stirrup, for the Pope to alight: The Pope derided the Emperor, because he held not the right stirrup: with this derision was the Emperor somewhat angry, 
The insolency of the Pope because the Emperor held not the stirrup as he ought.  and smilingly answering him, said: That he never had been horse boy. The day following, came the Pope to the Camp of the Emperor, who corrected with his former reproof, by holding the right stirrup, better performed his office. This done, the Emperor would be crowned: but the Pope would not crown him till he had cast from Pulla Willam king of Sicilia: and this at the proper charge of the Emperor. The Pope's resolution understood, the princes answered; that a greater Camp was needful: that then he should crown the Emperor, who would return with a greater host, and perform that which he commanded; and so was he crowned the day following▪ when the Emperor was departed, the Pope seeing himself destitute of his assistance, excommunicated the king of Sicilia, and absolved all his vassals of their oath and allegiance; but seeing this nothing prevailed, he incited against William, Manuel Emperor of Grecia: William seeing himself so greatly straighted, demanded peace; promising to make full restitution: but by the counsel of some Cardinals, which gained by the wars, the Pope would not grant it: William seeing the cause to be desperate; levied a great army, wherewith he put to flight the Emperor: he besieged Benevente where was the Pope with his Cardinals, and put them to such a strait, that they craved peace: which William granted: and so the Pope declared him king of both Sicils. At this time commanded the Germane Emperor, that if the Pope sent his Legates into Almain, they should not be received, but commanded to return. The Emperor also commanded that none should appeal to Rome, 
The Emperor commandeth that none should appeal to Rome.  & in letters placed his own name before the name of the Pope: wherewith the Pope was highly offended: as by a letter which he sent, complaining of these things which the Emperor had commanded, appeareth. Whereunto the Emperor very Christianlike, among other things answered, saying, that jesus Christ commanded to give unto Caesar that which was Caesar's: & that the Pope being his vicar, should do the like. He showed the cause why his Cardinals were not admitted: for that they were (saith he) not preachers but robbers: but when they perform their duty & office, then will we not let to aid them. D. Illescas in his hist. Pontif. upon the life of this Adrian 4. setteth down the letter of the Pope: but (crafty as he was) he set not down the answer of the Emperor, recited by Nauclerus. In the end he excommunicated the Emperor: 
The Pope killed with a fly.  but no further could the Pope show his malice: for that he swallowed a fly: 
Ireland.  and in the 1159 year thereof died. 
Anno 1159.  This Pope granted the Henry 2. king of England, the signory of Ireland. In this year 1159. died Don Alonso 7. who reigned 51 year in Castille.  
Alexander 3. 
Alexander 3.  was made pope with great sedition: for 9 Cardinals, which took part with the Emperor, 
A Devilish Pope.  made the Cardinal of S. Clement, 
Victor 4.  whom they called Victor 4. Pope. Victor being dead, in his place was chosen Pascal, than Calistus, and afterwards Innocentius. All these one after another opposed themselves to Alexander. This was a much greater Sisme than the 27 was. 
The 27. Sisme.  The last (which was Innocent) unwillingly renounced. 
Anno 1159.  All the time that Alexander was Pope, which was 22 years, endured this sisme Frederick the Emperor in the time of this Sisme, held a Diet in Pavia, where he commanded that Alexander, & the Pope his adversary, should appear, that the cause might be examined, and he Pope alone, which had most right to be Pope. Alexander scorning the messengers of the Emperor, proudly answered: The Bishop of Rome ought not to be judged of any: & then wrote his letters to the christian Princes, & excommunicated the Emperor & Victor the Pope. To the Cardinal his vicegerent in Rome sent he great presents, to gain the good wills of the Romans, that they might choose such Consuls as should take part with him. To him Philip king of France gave great assistance. The Emperor seeing the obstinacy of Alex. levied a great host & came into Italy: when the Emperor was come to Brixia, Harman Bish. of that city, who had been Secretary to the Emperor, persuaded him (& that by the counsel of Alex. whom he feared) to pass with this great host into the holy land, & there make war with the Turk. The Emp. moved with this exhortation of Herman, supposing all waters were clear, and that there was no deceit, departed to make wars with the Turks: of whom he had many victories, and gained many cities, and among them the city of jerusalem: Aelexander hearing of such, and so great victories, began newly to fear, lest the Emperor at his return into Italy, would newly assail him. To prevent so great a mischief, by all possible means he practised to destroy, 
The Pope a murderer.  and cause him to be killed. Then sent he for a painter, which should picture the lively purtrait of the Emperor, 
A stratagem of the Pope.  which picture or purtraite the Pope sent to the soldan, advising him by his letters, that if he coveted to live in peace, he should kill him by deceit whom that picture represented. The soldan taking the counsel of this devilish Pope, sought all ways possible to kill him: and unable by force of arms, by fraud and subtlety. The Emperor and his camp then marching in Armenia, and the season being very hot, he resolved to go bathe in the river, and none to accompany him but one of his Chaplains: being thus alone, he was taken by such as the soldan sent to watch him: and taken, was through the woods and groves carried to the soldan, without the knowledge or suspicion of any of his followers. His people on horseback all that day and the next sought him, and not finding him, it was bruited through the host, that the Emperor was drowned. And supposing that he was drowned, they returned to their own countries. When the Emperor was presented to the soldan, he feigned himself to be the porter of the Emperor: but the soldan well knowing him by the picture, which the good Pope had sent him, commanded the purtrait and letters sent by the Pope to be brought forth, which in his presence he caused to be read. Then was the Emperor apalled: and seeing that his denial nothing availed, confessed whom he was, and craved mercy. The soldan seeing the great goodness and wiseof the Emperor, with great gentleness used him: and so it happened, that he gave him liberty, with this condition, that an everlasting peace should be between them, and that he should pay an hundred thousand ducats for his ransom: for the which his Chaplain (taken with him) should remain until it were paid. The covenants thus being made, the Sultan dismissed the Emperor, and giving him many presents, and providing all things necessary for his journey, he caused 34 horsemen to attend him, & so came he to Brixia, where he abode. The Gemane Princes hearing of the emperors arrival, came to kiss his hands, and give him the welcome-home. The Emperor rewarded the soldan's people that had attended on him, and sent them back to their Lord again. This done the Emperor held a Diet in Norinberge: where he recounted that which had happened, the great treason of the Pope, & read the letter sent by the Pope to the soldan: which seen, the Princes promised their aid both for performance of his promise to the soldan: and also for the chastising of Pope Alexander. A great camp he levied, without any let passed through Italy, and went towards Rome. The Emperor sent Ambassadors to Rome, by whom he required (without mentioning the received villainies and injuries by Pope Alexander) that the cause of the Popes might be heard & examined, that he which had most right might be Pope: and so the Sisme cease. Alexander seeing his part unfurnished, fled by night to Gaeta, and from thence to Benevente: and there attiring himself in the habit of his Cook, 
The Pope flieth in a Cook's habit.  in the 17. year of his Bishodome came to Venice, where he was made Gardener of a Monastery: from whence by commandment of Sebastian Duke of Venice; with great pome he was taken and very pontifically carried to the Church of Saint Mark. This history is cited by Nauclerus, Barnus, Funcius, and others. The Emperor hearing that the Pope was in Venice, requested the Venetians to deliver so pernicious a man his enemy unto him: which denied by the Venetians, the Emperor with an Army sent Otho his son: & commanded him not to fight before his coming. The young Prince desirous of fame, sought with the Venetians against the commandment of his father, of whom he was vanquished, and carried prisoner to Venice. This was a notable victory: for the General of the Venetians, called Ciano, brought but thirie Galleys and Otho 75. I will here recite that which Friar john de Pineda lib. 25. cap. 7. ¶. 3. saith: Glorious Ciano entered into Venice, etc. and somewhat lower. The Pope gave him the glory of the victory: a little gold ring he also delivered him: saying: he gave him that, in token he granted him the signory of the sea, which he had gotten; and would, he should cast it into the sea, 
The marriage of the Duke of Venice with the sea.  to bind the sea thenceforth as his wife, to be always kept under the Venetian Empire. And that all the after Dukes should upon some special day, celebrate this ceremony every year. And somewhat after: the ceremony passed, was upon the day of the Ascension: and the Pope granted in that Church upon such day, full remission, etc. for ever. Thus far Pineda. Alexander grown proud with this victory, would not make peace with Frederick, until he himself should come to Venice, at such day as the Pope would appoint. The father, for the love he bore to his son, did all whatsoever he was commanded. He came to Saint Marks: where the Pope before all the people commanded the Emperor to prostrate himself, and crave mercy: which the Emperor there did. Then trod the Pope with his feet upon the neck of the Emperor, who was prostrate on the ground, 
The Pope treadeth in the neck of the Emperor Frederick.  and with his mouth that spoke blasphemies, said: It is written, Thou shalt go upon the Asp and Basilisk, and upon the Lion and Dragon shalt thou tread. The Emperor herewith ashamed, made answer: Not to thee, but to Peter. 
Psal 91. 13.  Whereat the Pope stamping upon the neck of the Emperor, said: 
Blasphemy and tyranny.  Both to me and to Peter. Then was the Emperor silent, and so the Pope absolved him of his excommunication. Another such like thing as this, to the Emperor Henry (of whom we have spoken in the life of Gregory 7.) happened. The conditions of peace were, That the Emperor should hold Alexander for rightful Pope: & restore all whatsoever, that during the war he had taken. The peace thus made, the Emperor with his son departed. Robert. Montensis, in his history, reporteth, that Lewis king of France, and Henry king of England, going on foot, and holding the bridle of the horse, whereupon this Alexander road, the one with the right-hand, and the other with the left, with great pomp they led him through the city of Boyanci, which is upon the river Luera. In the time of this Alexander. God to reprove the pride and tyranny of the Bishop, raised up the Waldenses, 
Waldenses.  or as other call them, the poor of Lions, in the year of the Lord 1181. 
Anno 1181.  in which year this beast died: and Don Sancho 3. reigned in Castille.  
Lucius 3. 
Lucius 3.  who purposed to abolish the name of Consuls in Rome, by the common consent of the Cardinals was chosen. For which the Romans much offended, expelled him from Rome, disgraced with divers kinds of reproaches those of his part; and some of them also they killed. 
Anno 1185.  In the 1185. year he died: and Don Sancho 3. reigned in Castille.  
urban 3. 
urban 3.  (whom for his troublesomeness they called Turbano, as saith Albertus Crantzio in the 6. book, and 52. chap. of his Saxon history) determined to excommunicate the Emperor: because he was a let unto him, and would not permit him to do what he listed: 
Anno 1187.  but he did it not, because in the 1187. year, he died before he would. 
jerusalem taken by the Moors.  Don Alonso 8. reigned in Castille, and at this time the Moors took jerusalem.  
Gregory 8. 
Gregory 8.  before he was two months Pope died.  
When Clement 3. 
Clement 3.  was Pope, he incited the Christian Princes (as had done his predecessors) to war beyond the seas: which did the Popes, not so much for the increase of Christendom, as for their own peculiar intents & commodities, as upon Alexander 3. we have already declared: because the Princes being so far remote, and entangled with wars against the Infidels, the Popes might do, and did, whatsoever they listed. The Danes this Pope excommunicated, 
The Danes would have their priests married.  because they would their Priests should be married, and not concubine keepers. In this 1191. year he died. Don Alonso the eight then reigned in Castille. 
Anno 1191.   
The next day after, 
Celestine 3.  Celestine 3. was made Pope. He crowned Henry 6. and much repining that Tancred, the bastard son of Roger (whom the Sicilians had chosen for king, William their king being dead without heir) should be the king of Sicilia. The Pope married the Emperor with Constantia the daughter of R●gero, 
A Nun married with the Pope's licence.  taking her out of the Monastery of Panormo, where she was a Nun, upon this condition, that expelling Tancred, who then possessed it. He should demand for dower the kingdom of both Sicils: and for being king of Sicilia should pay his fealty to the Pope: 
Cicilia tributary to the Pope.  which was the cause of much bloodshed. When this Emperor Henry was dead great sisme arose in the Empire, & such and so great was the discord, that hardly one parish agreed with another. By these contentions among the priests the Pope greatly enriched himself; because in Rome they were to be ended, as noteth Conrado Lichtenao, Abbot of Vespurg: whose words, 
A notable saying of the Abbot of Vespurg. against the Roman Court.  for that they are worthy of perpetual memory, I will here recite them. Hardly, saith he, remained any bishopric or ecclesiastical dignity which entertained not strifes; whose cause, but not with empty hand, was carried to Rome. Be glad mother Rome; because the sluices of treasures do open in the earth; that the floods and rivers of money, may come to thee in great abundadnce. Rejoice over the wickedness of the sons of men: because for recompense of so great wickedness, the price to thee is given: delight thou with discord thy helper, which issued from the pit infernal, that many rewards of money might be heaped unto thee. Hold that for which thou hast thirsted: Sing to sing, because by the malice of men, and not their godly religion, thou hast overcome the world: draw men unto thee, not their devotion, but the committing of great abominations, 
Anno 1198.  and the deciding of strifes for reward. Hitherto the Abbot; who so now would say thus should be an heretic, 
Innecent. 3.  a Lutheran. In the 1198. year died Celestinus. Don Alonso 8. reigned in Castille.  
Innocent 13. (whom the Historians call Nocentissimus) bare so great hatred to the Emperor Philip, because against his liking, he was chosen by the german Princes, that he said these words: 
A stout Pope.  Bishop, either take the crown and kingdom from Philip; or Philip take from the Bishop his Bishopdome. And so stirred he up Otho, a great and rash warrior, against the Emperor. Much blood he shed for the Pope's cause: until another Otho, 
The Pope causeth the Emperor to be killed by treason.  and great taitor slew Philip: and so his Competitor Otho came to Rome, and for his good service done to the Pope was crowned. Note that which before we have said upon Alexander 3. against the Emperor: but long lasted not the friendship between Innocent & Otho. For Otho willing to recover that which the Popes had usurped of the Empire, was by the Pope excommunicated: & all whosoever should call, or hold Otho for Emperor were accursed. And so the Pope procured the Princes to choose for Emperor Fredrick king of Cicil. The Popes be like unto stumpets, which no longer love their ruffians, than they do them service. In the time of this Pope, which was in the 1212 year, some of the Nobles of Alsacia (as Huldericus Mucius reporteth) condemned the Pope for wicked, because he suffered not the Priests to be married: And because certain men said: it was lawful for every Christian to eat flesh and marry at any time of the year; the bishops burned in one day a hundred persons. If this be heresy, than Saint Paul was an heretic. 1. Timothy. 4. 3. where he calleth them that forbid marriage, and meats, which God hath created, etc. apostatates from the faith. This Innocent 3. under colour to recover the holy land, did celebrate the Council of Laeteran: but his principal intent was, to excommunicate and depose the Emperor, because he had taken some cities of the Patrimony of Saint Peter. The Pope in this Council, brought forth auricular confession. He was the first that imposed this charge upon christians He was the first, 
Auricular conconfession imposed by Innocent 3.  that forbade the laity (as they call them) the cup in the communion. This prohibition was confirmed in the Council of Constance. Almericus a learned man, he condemned for an heretic, 
The Cup forbidden to the laity.  and commanded his bones to be burned in Paris, and all those that held his opinion. This did the Pope, (saith Friar Domingo Soto in one of his sermons;) because Almericus had taught, that Images should be cast out of the Temple. 
Images. That which God forbiddeth the Pope commandeth.  Seest thou not o Pope, that God forbiddeth that which thou commandest; and commandeth that thou forbiddest; with great reason do men call thee Antichrist. The Council of Eliberis, celebrated in Spain, at the same time almost with the first Council of Nice, commandeth; that that which is reverenced, or adored, should not upon the walls be pictured, as in the beginning of this Treatise, we have said. This Pope ordained, that when the princes disagreed in election of the Emperor; such election should remain to the arbitrement of the pope. Concerning the election of the Emperor, and the authority of the 7 electors, 
The Sacrament in the Churches.  read Carion. lib. 5. fol. 3. and 5. Therewith hath the Pope nothing to do. He commanded the God Pan, the wheaten God, should in the Churches be kept. 
A littlebell and light carried before the sacrament.  And that when they carried it to any sick person, a little bell and light should be borne before it. He ordained that the Pope ought to correct the Princes of the whole world. And that none be holden for Emperor, which shall not be crowned by the Pope. If this be true, it followeth, that Don Fernando in our Country of Spain, nor Maximilian his son, nor Rodulph his nephew, that now is Emperor; were no Emperors: seeing, that none of these three besides other more were crowned by the Pope. 
Anno 1216.  In the 1216. year he died, Thomas Cantipratensis, a Dominican (as recounteth Friar john de Pineda lib. 21. cap. 26. ¶ 7.) writeth that this Innocent, after his death burning in cruel flames, appeared to the holy Virgin Lutgarda, and said unto her, that so should he go unto the end of the world: and that for three sins he had deserved everlastingly to be condemned, but that the glorious mother of God, and of mercy favoured him because he had built a Church in honour of her holy and sweet name. And this Author saith, that Saint Lutgarda told him what sins they were, but that he for the Pope's honour would not write them. O ye Churchmen that for true prelate's confound the Churches, God grant ye become not worse than Innocent. Thus far Pineda. Open thine eyes (o Spain) and understand at last, what a one is the Pope, whom as a God on earth thou adorest. Don Alonso the ninth than reigned in Castille. 
Honorius 3.   
Honorius the third against the excommunicated Otho the fourth and Henry the first, crowned Frederick second son of Constantia the Nun (of whom we have spoken in the life of Celestinus the third) which Frederick, because he sought that which was his in Sicilia and Pulla, the Pope did afterwards excommunicate. This Honorius forbade the Civil law to be read in Paris. 
The civil law not to be read in Paris.  In the time of this Pope, and the 1223. year, did one Adam Bishop of Cathan in Scotland, excommunicate certain men, 
The Bishop burned in his kitchen.  for not paying their tithes, against whom the citizens were so much offended, that they burned him in his kitchen. So much did the Pope stomach this matter, that he stayed not (till the king of Scotland called Alexander did it: 
The great cruelty of the pope. ) but 400. of them he caused to be hanged, and their sons to be gelded; that their name should not remain in the earth. Cruel and revengeful is this beast. 
Anno 1227.  In the 1227. year he died. Don Fernando, surnamed the Holy; which won seville, Cordova, and a great part of Andalusia, 
Gregory. 9  reigned in Castille.  
Gregory 9 the Nephew, or to speak better, the son of Innocent 3. bare great hatred against Frederick, and so he confirmed the sentence of excommunication, which Honorius had given against him. The Ambassadors, which the Emperor sent for his excuse, he would not hear. He incited many Princes against him, which thing the Emperor seeing, to avoid the fury of the Pope, he went to Palestina to make war with the soldan, as the pope commanded. But when the Emperor was passed the sea, than the Pope made himself Master of Pulla, and would not consent that the crossed soldiers, which were to go and serve the Emperor, should pass the sea. The Emperor went thither, where so valiantly he behaved himself, that he won jerusalem and other cities, and made truce with the soldan for ten years. All which, by his Ambassadors he signified to the Pope, supposing that the Pope would have rejoiced: But so far off was the Pope from rejoicing at the news, 
A cruel and lying Pope.  that he commanded those which brought them to be slain, lest they should tell them to others, and bruited it abroad, that the Emperor was dead. This did the Pope, that those certain cities of Pulla, which were not yet rendered, hearing of the emperors death might yield themselves unto him. Herein the Pope showed himself a murderer and liar, the very son of the devil. And that the Emperor might not return, the Pope by letteres requested the Sultan not to deliver the holy land unto him. But the Emperor set all things in good order, returned into Italy, and recovered again that which the Pope had usurped in Pulla. The Pope seeing this, did excommunicate him again, objecting against him, that he had made truce with the soldan: yet in the end by the mediatiation of the Princes the Pope absolved the Emperor, provided that he paid for his absolution an hundred thousand ounces of gold, or as saith Hist. Pontific. upon the life of this Gregory the ninth, a hundred twenty five thousand ounces. But Nauclerus, Friar john de Pineda, Rerum Germanicarum Epitome: and Carion lib. 5. say, 120000. ounces of gold. How dearly the Pope selleth his vile merchandise here appeareth. There is no Mercer, chapman, nor peddler, which sell so dear their wares, as the Pope selleth his ink, paper, wax, and lead. When the Emperor was departed out of Italy, he understood that the Pope and his confederates sought to deprive him of the Empire: whereupon he returned into Italy and chastised the rebels. The Pope hearing thereof, did eftsoons excommunicate the Emperor as then in Pavia, who now unable any longer to endure the covetousness, sauciness and tyranny of the Pope, resolved to make them known to all faithful Christians, that they might fly from the error & false religion of the Popes. For this cause he commanded a man well exercised in the Scripture, to preach in his presence, wherein he should entreat of Excommunication, and the Roman Church. And so it was. The Sermon being ended, the errors of the Roman Church were so discovered and the craft and subtlety of the Popes so manifested, that the Emperor wrote to the Pope these verses.  
Roma diu titubans longis erroribus acta  
Corruet, & mundi desinet esse caput.  
To wit Rome, that long time hath stumbled, shall fall, and cease to be the head of the world. The which we see daily more and more to be verified. How many kingdoms have cast off the Roman tyranny? 
Tolling of the bell at the ave Maria, and elevation.  This Pope commanded, that at the ave Maria, the Salue Regina: (that so blasphemous Anthem against Christ, which this Pope first commanded to be sung in the Churches) and also at the elevation of his pasted God the bell should be tolled. To Saint Frances was this Pope very much devoted: and so commanded, that the faithful should believe, Saint Frances to have had the five wounds. Friar john de Pineda (as a Friar Franciscan) libr. 22. cap. 23. ¶. 3. handleth this matter at large. And in the 39 cap. ¶. 3 he entreateth of the Saints, which he saith had the wounds, as had Saint Frances: which history, among the swarm of false miracles you shall find in the end of this book. This Pope (as noteth Friar john de Pineda, lib. 21. cap. 33. ¶. 3.) compiled and ordained the Decretals. 
Decretals.  The laws of the Popes whereby the Canonists be governed, some are called Decretals which be (as Pineda in the place alleged doth note it) determinative Epistles of some doubtful causes which the Pope alone, or with the opinion of the Cardinals and consultation of some maketh. A Decree is called that, 
Decree.  which the Pope establisheth by advise of the Cardinals, 
Cannon.  without request of any. A Cannon is that which in an universal Council is established. And this is a distinction of the Gloze. can. Omnis. Dist. 3. upon a Decree. He addeth, 
Dogma.  that the statute in matter of faith is called Dogma: and that which consisteth in matters of vices or virtues, 
Mandatum.  Mandatum. And if it be prohibitive, an Interdiction it is called without punishment assigned: 
Santion.  and Santion is the member of the law, that appointeth the punishment to transgressors, etc. And somewhat lower: Other constitutions, which other pope's have sithence invented remain in another volume, which we call Liber Sextus, 
Sextus.  compiled and authorized by Pop Boniface the eight and in the Council of Lions in France by him published. And Clement the fifth made afterwards many others, which are called Clementines, 
Clementines.  etc. Other Extravagants many Popes made, 
Extravagants.  etc. Extravagants be they called, because they are not put in the titles of the Law, as other ordinary ones be, but each one apart by itself, every one entreating of it distinct matter: even as Quodlibets are so called, 
Quodlibets.  because they be put amongst divine questions, handled apart by themselves, every one according to it matter. I thought good (seeing in this book is handled the authority of the Pope) to set down here the names of the laws wherewith the Pope governeth his Church. jesus Christ the only universal head of his universal Church, with the word of God contained in the old and new Testament (which we call the Bible, and our adversaries so much abhor and detest as the pestilence, and doctrine of devils) governeth his Church: and therefore under such rigorous pain forbid they the reading thereof: calling it a book of heresies. Arise o Lord, sleep not, disperse thine enemies, and drive those away that abhor thy holy law which thy Majesty hath published by the mouth and writing of thine holy Prophets and Apostles. In the 1241. 
Anno 1241.  year this Gregory 9 died. Don Fernando 3. reigned in Castille.  
Celestinus the fourth, 
Celestinus 4.  a Milanist, assayed what he might, to secure the good Emperor Frederick: but, for that he was Pope but eighteen days, 
Poison.  and (as is said) poisoned: he could not perform it. In the election of this Celestine the fourth (saith the history,) an English Cardinal called Robert Somerton, lest he should have succeeded Gregory the ninth, 
Poison.  was poisoned. Celestine being dead, because the Emperor took the Cardinals, the popedom was void almost 21 months, but in the end, at the request of Baldwin Emperor of Constantinople and others, he let them go. Don Fenando 3. reigned in Spain. 
Innocent 4.   
When Innocent the fourth, a Genua, was Pope, of a most dear friend to the Emperor Frederick he beam a mortal enemy. I will here recite what saith jeronymus Marius, concerning this Pope, of him saith he: that being Pope he held a Council against the Emperor at Lyous in France: in which Council the Pope himself cited the Emperor. The Ambassadors of the Emperor besought the Pope to give him time to come to the Council: this time the Pope refused to grant, but there, like a mad man, excommunicated and deposed the Emperor: commanding that none should obey him, and the Princes to choose another Emperor: whom he so solicited, and with promises deceived, that they chose for Emperor Henry, Landgrave of Turingia. Frederick the second understanding hereof, against the Pope and the rest defended himself valiantly, until being in Pulla, he could not escape the snares of the Pope, where a certain man by the Pope corrupted, did poison him. Yet began he notwithstanding to recover, 
The Pope caused the Emperor to be poisoned.  until a young man called Manfredo with money also (as some say) by the pope corrupted, strangled him with a towel. Concerning this good Emperor, no credit is to be given either to Blundus, Platina, Estella, nor Sabellicus, because they wrote the sayings of the Pope and his flatterers to stir up the world, if they might against this good Emperor. 
Petr. de Vinea.  Who listeth to know the truth, let him read Petrus de Vinea in his six books of Epistles. Hitherto Marius. 
Preachers preach against the Pope.  In Suevia at this time were preachers, that with great liberty preached the truth, against the Pope and his Cardinals, they justified the cause of the Emperor Frederick the second and Conrade his son: and boldly affirmed, that neithe the Pope, Cardinals, nor Bishops had any authority, because they were stained with Simony, and that they held no power which Christ had given them. The Priests (said they) being in mortal sin, did neither bind nor loose, nor yet consecrate at all, etc. At the end of their sermons, they said, that the indulgences which they preached, were not feigned of the Pope, nor invented of his Prelates, but granted by the omnipotent God. In the foresaid Council of Lugdanum, 
Hats cloaks & trapped horses.  Innocent ordained, that the Cardinals should use red shadows (which they call hats) and cloaks, and ride upon trapped horses: and this (saith Platina) to adorn his order of Cardinals. Note for this purpose, concerning the Cardinals, that which Pero Mexia upon the life of the Emperor Henry the fourth saith: where to paint Saint Jerome with a hat is made a mockery: for Saint Jerome died above 850 years before Innocent invented the hats. This Pope Innocent the fourth had many bastards; whom, after the popish custom he called Nephews. Until the time of this Pope (as noteth Bibliander) there was no article of faith, 
Transnbstantiation & adoration of the bread & wine.  nor law of the Church, that men should worship the bread and wine in the Eucharist. This Pope was the first that created a new God by his transubstantiation: albeit true it is, that Honorius 3. began this building. This Pope offered to Henry 3. king of England, the kingdom of both Sicils, 
Anno 1254.  if he would buy it. In the 1254. year he died: and Don Alonso 10. called the wise, which was Emperor, reigned in Castille.  
Alexander 4. an Italian was the first that persecuted and excommunicated Manfred king of Sicilia. 
Alexander.  By reason whereof, many revolts happened in Italy. 
William de Amor against the begging Friars.  William de S. Amor, a learned man, who wrote against the feigned poverty of the begging Friars, was in the time of this Pope, which books, with a terrible edict the Pope prohibited. This good man affirmed these idle poor and lazy fellows, which lived by alms, were not in the state of salvation. This Alexander 4. secretly favoured Richard the son of king john of England, 
A double hearted Pope.  for money which he had promised, if he would make him Emperor, but publicly he made show to favour Don Alonso 10. king of Spain, of whom he had received very much money.  
A double hearted man, is never good. In the 1262. year, or after others 1261. he died: and Don Alonso the tenth reigned in Castille. 
Anno 1262.   
urban 4. 
Vrban. 4.  a Frenchman, was Pope, he took against Manfred, as his predecessor Alexander the fourth had done. And the better to be enabled for his own revenge, he prayed Lewis king of France, to send Charles his brother, Earl of Province and Anjou, whom he called king of both Sicils, with a great camp into Italy. Charles in the end, after many warlike conflicts, overcame and slew Manfred, near unto Benavente: and so took he under fealty, the kingdoms of Sicilia, with Dukedom of Calabria and Pulla (the pope against all right, as he that faulteth in whatsoever he doth, giving the same unto him) This manifest robbery was the cause of many ensuing murders. This urban the fourth at the instance of a certain woman called Eva, 
The feast of Corpus Christi at request of a woman instituted.  a Recluse in the land of Liege (familiarly by him known before he was Pope) did institute the great feast of the breaden God, called Corpus Christi. This woman Arnoldus Bostius, and Petrus Premostratensis report, 
Anno 1264.  had a revelation (a devilish one no doubt) upon the celebration of the feast of the Sacrament, which she by her letters signified to the Pope, requesting him by his papal authority to cause it to be celebrated: Which thing the pope granted, as by a letter in answer thereof appeareth. This letter thus beginneth: Vrbanus Episcopus, servus servorum Dei, dilectae in Christo filiae Euae, salutem, etc. Vrban Bishop, the servant of God's servants, to Eva his beloved daughter in Christ, health and apostolic blessing: We know o daughter, that with great desire hath thy soul desired the solemn feast of the body of our Lord jesus Christ to be instituted in the Church of God, and for ever celebrated of all faithful Christians, etc. The Letter is long, and therefore contenting myself to have put down the sum, I have spared here to recite it. Behold here, my brethren the cause of this solemn feast, with so many dances, Castles, May-games, plays, maids borne upon men's shoulders, streets strewed with boughs and decked with tapistry. A day it is of most great superstition and Idolatry: a day wherein more villainies than virtues are committed. For who, (he or she) upon this day, will not see, and be seen; & that beside which passeth, more to be lamented then laughed at. True it is, that Pope Honorius the third laid the foundation, and made the groundwork of this building. In the 1265. or after some others, 
Anno 1265.  1264. year died urban: and Don Alonso 10. reigned in Castille.  
Clement 4. 
Clement. 5. a cruel Pope.  a Frenchman was like his predecessors, cruel, and a great bloodshedder. He called into Italy against Manfred king of Cicill, Charles Earl of Anjou: Charles vanquished and killed Manfred, whom this ungentle Clement made king of Sicilia, and jerusalem, 
Sicilia prayeth to Pope 40000. ducats for tribute.  with this condition to pay him yearly 40000. ducats. This caused infinite numbers of men to be murdered. For Conradino, the son and heir of Conrade, king of Sicilia, sought to defend his right: but Charles overcame and took him prisoner, together with Frederick Duke of Austria near unto Naples; and by the counsel of the pope did behead them. For Charles wrote to the Pope what he should do with Conradino his prisoner? The Pope answered, The life of Charles, the death of Conradino etc. After him, Adrian 5. against this Charles, 
Naples French.  demanded aid of Rodolph the Emperor. The kingdom of Naples, by means of this cursed Pope, came to the French, 
Anno 1270.  and the Dukedom of Suevia took end. In the 1270. year, 
A most great vacation.  this butcher died. The seat of Satan was long time, to wit, two years and nine months, and two days, void. And Don Alonso 10. then reigned in Castille.  
Clement the fourth being dead, 
Cregorie 10.  the Cardinals which were 17. number, to choose a new pope assembled together; Amongst whom so great discord arose, that in almost three years space, they could not agree: for every of them pretended to be pope. Philip king of France, and Charles' king of Sicill, hearing of this great discord, came to Viterbo where the Cardinals were, and prayed them to dispatch and choose a chief bishop; but so great was the ambition of the Cardinals, that all this travel and suit of the two kings, were to no purpose: & so they returned without any thing done. When they were in the election, invocating the holy spirit, bishop john Cardinal Portuensis, seeing the great forwardness of the Cardinals, said unto them: My Lords, let us uncover this chamber: for the holy spirit through so great roofs cannot enter unto us. When the same Cardinal understood that Gregory was Pope, he compiled these two verses: 
Papatus munus tulit Archidiaconus unus:  
Quem patrem patrum, fecit discordia fratrum.   
To wit, an Archdeacon attained to the Popedom, whom the discord of brothers, made father of fathers. All this reporteth Panuinus an Augustin friar. Behold here what the Romists themselves report, of the elections of their Popes: behold here Ambition the holy spirit, which in their election governeth. Gregory 10. 
Anno 1273.  thus elected, in the year 1273. at Lions in France did celebrate a Council: where Michael Paleologus Emperor of Constantinople, who approved the doctrine of the Roman church, his predecessors having 12 times done the like, 
The Grecians 12. times approved, and as often revoked the popish doctrine.  & as many times more revoked the same, was present. In this council it was ordained, that the Pope being dead, the Cardinals should shut themselves in the Conclave. And that moreover which Panuinus in the note upon Platina, upon the life of this Gregory 10. saith. He renewed a fresh the war of the holy land. And in 5 years that he poped, 
Anno 1276.  never saw Rome. In the 1276. year he died, and Don Alonso 10. 
Innocent 5. the first begging friar that was made Pope.  reigned in Castille. Innocent 5. a Burgonion, was the first begging friar that was made pope: for which cause, he much favoured his dominicks. And having poped 6. months & 2. days, the same year with his predecessor he died. 
Adrian 5.  Adrian 5. a Genua was the nephew, or as is thought the son of Innocent 4. when he was Pope, he went from Rome to Viterbo: from whence he wrote to Rodulph, the Emperor to aid him against Charles king of Sicilia: which Charles, had the former pope's against all right made king of Sicil, as in the life of Clement 4. we have noted: but the Emperor occupied in the wars of Bohemia, could not succour him. He poped but one month, & 7 days & then died. john 22. (or 21 or 20) before he was pope called in latin Petrus Hispanus, 
john 12.  was born at Lisbon, & by profession a Physician. Albeit this man was holden for very learned; yet was he very unskilful to govern. And as saith Platina wrought more damage than profit to the popedom. Many things he did, which show his folly & lightness. One good property he had, that when he saw a young man inclined to study, with benefits & money he would aid him. This man (foolish as he was) promised by the stars long life to himself: & so would tell it to all men. But it far otherwise happened to him: for a certain chamber which Valerius calleth a sporting chamber, & Estella calleth it a precious bed chamber, which he had builded for his pleasure, in the palace of Viterbo, at the end of 4. days, fell suddenly to the ground: & the Pope was found between the timber & the stones: who (having poped 8. months, and 8. days) at 7. 
Anno 1277.  days end, in the 1277. year died.  
Six months after the death of his predecessor, 
Nichalas 3.  was Nicholas 3. chosen: for the Cardinals could not agree: at the end of which time, 
The Senator of Rome was precedent in the Conclave.  Charles king of Sicilia ruling as a Senator in the Conclave: Nicholas 3. was chosen: who after he was pope began them to persecute Charles: he took from him the vicarage of Hetruria: he took from him also the power of Senator, given him by Clement 4. he forbade, that no king or prince thenceforth should dare to demand or administer that office, & took it to himself. But Martin the 4. 
What one Pope did, another undid.  his successor, did restore it unto him. For so agree the Popes, that that which one doth, another undoth. This Nicholas with great wars vexed Italy. And the better to effect his purposes, he persuaded Don Pedro king of Arragon, to demand the kingdom of Sicilia: seeing it was his in the right of his wife Constance. This counsel much pleased Don Pedro: which was afterwards the cause of much bloodshed: 
Anno 1281.  In the year 1381. died Nic.  
Martin 4. 
Martin 4.  a Frenchman (Panninus calls him 2.) with great humanity received Charles king of Sicilia, and restored him to the dignity of Senator; & that moreover, which his predecessor had taken from him. 
Don Pedro excommunicated.  He excommunicated Don Pedro king of Arragon; who levied a great army to invade Charles in Sicilia: gave his kingdom for a prey, to the first that could take it: absolved all his vassals from their oath to him made, as their king etc. yet Don Pedro of all this made no reckoning, but passed into Italy, & aided by Paleologus, Emperor of Constantinople wan Sicilia. The Sicilians for their pride & luxuritie, bare great hatred to the French, so that they conspired against Charles & his frenchmen, & toulling the bells, they issued out, & killed all; nor sex nor age regarded; young & old, men and women, albeit great with child they destroyed. 
The Sicilians Evensong.  These be the Euensongs, which the Sicilians call so famous. After this, Charles' with his army coming to Naples was vanquished, taken, & (as saith Platina) sent into Arragon. This Pope Martin took the concubine of his predecessor Nicholas 3. 
Anno 1215.  when Martin had 4. years and one month poped, in the 1285. year he died, of whom (saith Platina) that after his death, he wrought great miracles. Don Alonso 10. then reigned in Castille. 
Honorius 4.  Honorius the fourth following the steps of his predecessor Martin 4. confirmed the excommunication, and interdiction against Don Pedro, which held the kingdom of Sicilia. 
Anno 1288.  In the 1288. year, and the second year of his popedom, died Honorius. Don Sancho the brave reigned in Castille. When ten months and eight days of the vacation were expired: Nicholas the fourth was chosen. 
Nicholas. 4.  In this time were great tumults in Rome. So that in the 1292 year, 
Anno 1292.  for very grief and sorrow (say they) he died. When Nicholas was dead, the Cardinals for more quiet election of a new Pope, went from Rome, to Perusio. But notwithstanding so great were the discords among them: 
A great vacation of the Popedom.  that in two years, three months, & two days, they could not agree together. Don Sancho 5. reigned in Castille. After so great a vacation Celestine 5. by the favour of Charles king of Naples, 
Celestine 5.  & of Cardinal Latinus was made pope. This pope in his first Consistory, (as saith Christianus Masseus) willing to reform the church for example unto others, 
The Pope that shall speak of reformation shall not long live.  began the reformation of the ecclesiastical persons, resident in Rome: for which the church men were so offended with him, that they called him block, and fool: among whom was a Cardinal named Benedict, or to speak better Maledict, which after being Pope was called Boniface 8. 
Boniface 8.  He I say, placed a certain person in a chamber of the pope: 
A notable history declaring what religion have the Popes.  which person many nights through a trunk, should say these words: Celestine, Celestine, renounce: for the burden is greater than thou art able to bear: Celestine being a good man, without deceit, and not malicious as Maledict was, supposed it was an Angel, that spoke to him by night: and so for discharge of his conscience, began to treat of renouncing: which heard of king Charles, he besought him with great instance, in no wise to renounce. And all the people did the same: but Celestine answered, he would do that which God willeth. In the end being exhorted by many of the Cardinals, and chiefly by Maledict that succeeded him, having first made a decree by consent of all the Cardinals that the pope might renounce after he had 6. months been Pope; he renounced, and so Boniface was made Pope: who when he was Pope, fearing (as saith Colemucius in his Neapolitaine history) the holiness of Celestine, laid hand on, and took Celestine, after he had renounced, and in the way to Yermo, where before he was Pope, he had lived. Celestine thus taken, in the thousand two hundred ninety five year died. 
Anno 1295.  Boniface like a subtle and crafty man yielded (albeit but frivolous) his excuses. Be it as it willbe (saith Platina) this is notorious; that very ungrateful and crafty was Boniface; seeing by his ambition he deceived so holy a man, caused him to renounce his Popedom, and going to Yermo, took him, and put him into a Castle; where before the time of a year, and five months, after he was made Pope he caused him to die. Of this Celestine (saith Genebrardus) by authority of some hiostories, (as Pineda lib. 22. cap. 7. 5. 3. reporteth it) that this holy Pope commanded, that thenceforth neither Popes nor Cardinals should ride, but on Asses, as road jesus Christ, and he himself, whiles he was Pope; as writeth Papirus, etc. Don Sancho the brave reigned in Castille.  
Boniface 8. 
Boniface 8. cursed, and proud.  of the Spanish race, through his great ambition and deceit, was pope: as in the life of his predecessor we have declared. So arrogant he was (saith Platina) that he no man regarded: some of the Cardinals complained of him, to the kings and Christian princes, accusing him of Ambition, that against all right and reason, by deceiving, and causing Celestine to be taken, with that moreover which before we have recited, he had made himself pope. So greatly this pope hated the Gibilins, 
The history showeth, what account the Popes make of their religion.  that upon a time, being the first wednesday in lent, Prochetus, Archbishop of Genoa, kneeling at his feet to take ashes, the pope, in steed of saying, Remember that thou art dust o man, and to dust thou shalt return, he said, Remember man that thou art a Gibiline, and with the Gibilins into ashes shalt return: and in stead of putting ashes upon his head, he cast them into his eyes: and deprived him of his Archbishoppricke, albeit afterwards again he restored him. This Pope excommunicated Philip king of France, because he would not suffer him to draw money out of France, and banned him and his race, unto the fourth generation. He would not confirm Albertus the Emperor, albeit two or three times he had requested him, except (Philip deposed) he would make him king of France. And so on a time, as by overmuch ambition and pride, he was besides himself, he girt unto him a sword, put a crown upon his head, and gloried that he was Emperor and chief Bishop: and so denied the confirmation of the Emperor. But of himself afterward for the hate he bore to the French king, did he offer it. The cause of this hate recounteth Carion. lib. 5. He adunaced the excommunication, to Don Peter king of Arragon: 
One Pope doth that another Pope undoth.  ever sought to entertain discord in Italy: gloried that he was porter of heaven: and that he might be adjudged of no man: he was the first that appointed the jubilee, promising full pardon and remission of sins to such as should visit Rome. The Fraticellians which said that the Clergy ought to imitate the Apostles, 
The first jubilee  he condemned. He compiled the Sexto of the Decretals, 
Indulgences.  and commanded them publicly to be read in all Universities. Of the Decretals read above upon Gregory the ninth. 
The Pope cannonizeth and uncamnonizeth.  He canonised Saint Jews king of France, and uncanonized Harmon of Ferrara; commanded him to be untombed, and after he had been buried thirty years, to be burned. Of this Hermanus (saith Histor. Pontific. upon the life of Boniface the eight) that more than twenty years they held him for holy in Ferrara, and then was he verified to have been an heretic, of those which were called Fraticellians. Of this Boniface (saith Cornelius Agrippa, lib. de vanitate scientiarum, cap. 62. This is that Boniface the great, which did three great and wonderful things. The first that with deceit and a false Oracle, he persuaded Celestine to renounce the popedom: The second he compiled the Sexto of the Decretals, and affirmed the Pope to be Lord of all; The third he instituted the jubilee, and market of Indulgences, and he, the first that stretched them out even unto Purgatory. Thus far Agrippa. Of the jubilee, afterwards upon Nicholas the fifth, and Alexander the sixth, 
Boniface stretched his pardons to purgatory.  and Carion lib. 5. The end of this beast was thus; some which for fear of him, had hid themselves in the mountains and woods, holding the wild beasts, not so cruel as he that was Pope, came to Anagnia, where secure was the Pope in the house of his father, and breaking the gates, they took, and carried him to Rome, where five and thirty days he remained; after which time, having poped eight years, nine months, and seventeen days, in the 1304. year of very grief and sorrow he died. 
Anno 1304.  Friar john de Pineda, speaking of this Boniface 8. lib. 22. cap. 11. ¶ 3. sayeth: he added that, which to many others seemed mere novelty; namely, that he, (as wrote also Papyrus Saonensis) was Lord of all the world; which thing Philip king of France did deny him etc. And a little lower, saith the same Pineda: Crantzio saith, that on a solemn day to declare himself Lord, as well of the temporalty as of the spirituality: pontifically arrayed as a Pope he showed himself to, and blessed the people; and another day clothed as an Emperor, carrying before him a sword naked showed himself, and cried out, saying, Ecce duo gladij hic, etc. Behold here two swords etc. wherein he would say; that he was Lord of both swords, civil and spiritual. This is that Pope, of whom say the Historians, that he entered like a Fox, lived like a Lion, and died like a dog: 
Entered like a Fox, etc.  Thus died that Boniface (saith Platina) that more endeavoured to terrify Emperors, Kings, Princes, Nations, and people, then make them religious. He attempted to give and take away kingdoms, dispatch men and eftsoons call them back, even as he listed himself, much thirsting after gold. seeking for it on all sides more than can be spoken. Pandulphus Calenucius, in the fifth book of his Neapolitan history, recounteth many great villainies of this Pope. With Boniface the eight will I conclude, saying that which Friar john de Pineda in his twenty and two book, chapter 12. ¶ 1. saith. Let ambitious men (saith he) note the life and death of Boniface, so openly practised in his popedom: and who coveteth more (saith Friar john de Pineda) let him read johannes Vilaneus in the eight book of his history.  
And notwithstanding he was such a one as many men worthy of credit, do paint him out, yet did Clement the fifth for all this celebrate a Council in Vienna, where were present (as saith Friar john de Pineda) three hundred Bishops, with very many other Prelates: and it was there determined, that Pope Baniface had been most Catholic, a Christian and true Pope and Vicar of God. Woe unto you, that call good evil, and evil good. Behold here if the Pope and Council may err. Don Fernando 4. the son of Don Sancho reigned in Castille.  
Benedict 11. 
Benedict. 11.  or after others, the 9 a Dominican was very liberal to entertain Idolatry. When he was Pope, he cited those that had taken Boniface his predecessor: and for not appearing before him, he excommunicated them for their contempt. He absolved of the excommunication the king of France, and received into favour john and james Cardinals of Colen, whom Boniface so much abhorred. This good is reported of him, that he would not see his mother poor, but poorly clothed. 
Anno 1305.  In the 1305. year, 9 months of his popedom not fully complete, he died, and of poison (as is thought) given him in certain figs sent him by an Abbess: 
Poison.  Don Fernando 4. then reigning in Castille.  
After great differences, 
Clement 5.  who should be Pope, Clement 5. a Gascon, was chosen being absent. His election being known, he departed from Bordeaux, where he was Archbishop, and came to Lions in France, whither he commanded (and they so did) all the Cardinals to come, 
In the 1305. year the Court of Rome passed into France & there remained almost 74. years.  and so the Court of Rome in the 1305. year passed into France, and there continued almost 74. years. At the coronation of this Clement, Philip king of France, Charles his brother, and john Duke of Britain were present: upon whom, and other twelve also, fell a wall, whereof they all there died. The king also himself received some part of the evil; and the pope saw himself in so great a strait, that he fell from his horse, and lost a Carbuncle, which he bore in his Mitre, or as they call it Reyno, worth 6000. Florence's. How could he say with Saint Peter, whose successor (saith he) he is, Gold and silver have I none? The pomp of this coronation ended, many Cardinals he made, & all were French men. To Rome he sent three Cardinals, with authority of Senators which should govern the same, and Italy also. He made a decree that to the elected Caesar's in Almain (albeit they were called kings of the Romans) the pope notwithstanding should give both authority and name: a Brotheler was this Clement, and Patron of whores, and so for his pleasure and delight, settled his Court at Avignon. At Vienna in the 1311. year, 
The Templars dissolved.  he celebrated a Council: in which (for their goods sake, wherewith he enriched those of S. john's order of the Rhodes) most cruelly he dissolved the Templars, which were more rich than the French king himself. The great master of the Templars, & one of his companions in the presence of the Cardinals he burned at Paris. 
The Fraticellians Begardians and Begninians condemned.  Against the Fraticellians, Begardians, and Begninians, that denied to adore the bread in the Sacrament, he published a Bull. He excommunicated the Venetians, Florentines and Lucquesians. The feast of the Recluses dream in the life of Vrban 4. before mentioned, which feast is called Corpus Christi, he confirmed. Celestine 5. he canonized. But why condemned he not Boniface 8. who was a traitor to his Pope & Lord Celestine? 
Anno 1314.  In the 1314. year Clement died. In which same year, as the Emperor Henry from Lucemberg meant to come into Sicilia, offered and given him by the Sicilians themselves, a cursed man called Bernardus de Monte Policiano, a Dominick Friar, 
Poison in the Sacrament, wherewith the Emperor dieth  who feigned of set purpose great service to the Emperor, gave him poison in the Sacrament. And when the good Emperor perceived that he had given him poison, he said unto him: Sir, depart hence: for if the Almains perceive what thou hast done thou shalt die an evil death. The cursed Dominick fled to Sena, where like another judas, he received the money promised for his treason. But his fellow Dominickes could he not deliver: for in Tuscan, 
The Dominicans and their monasteries destroyed, and the cause.  Lombardie and divers other parts, many of them were murdered, and they and their monasteries by fire and sword perished. Friar john de Pineda lib. 22. cap. 24. ¶ 4. of this Clement speaketh these words; Saint Antoninus johannes Villaneus and Papirius say: that he was very covetous of money and thence it happened, that he suffered Simony in matter of benefices, to go so openly through his court: merely ignorant be they, which say the Pope cannot be a Simonist: seeing we know by divine law, 
The Pope a Simonist.  that to buy or sell things holy and spiritual, is called sin, and is that of Simony etc. It is no marvel (being such) though he approved that good piece Boniface 8. 
A great vacation  Two years, 3 months, and 17. days the Sea was void. In the time of this Pope, Don Alonso 11. reigned in Castille. After many contentions among the 23 Cardinals, john 23, 
john 23. au heretic & cruel  or 22. or 21 was chosen. The Cardinals (as saith Saint Antoninus whom Friar john de Pineda allegeth) disagreeing, they yielded the court to this john's disposing, and whomsoever he should name, was to be holden for Pope, etc. & he named himself. And somewhat lower saith Pineda, 
john 23. elected himself.  Titus, Livius saith, that the Romans were offended, because Apias Claudius had chosen himself of the Decemuiri, and Lucius Furius Camillus to be Consul, and they were pagans; and to be named Pope he being a Christian, held it no let, etc. Such like unto him was this john 24. 
The terrible cruelty of the Pope.  that elected himself. This Pope deprived Hugh, Bishop of Catura, disgraded, and delivered him to secular power to be tormented, emboweled, and burned till he were dead. The cause of his great cruelty was this, that the said Bishop (he said) had conspired against the Pope. This john much affected novelties, of one Bishopric he made 2, and contrariwise of 2, one. Of an Abotship, he made a bishopric: and of a bishopric, he made an Abbotship. 
Caragoca an Archbishoppricke.  Caragoça he made an Archbishopric; and five bishoprics of 11, in the Province of Taracona he gave it for suffragans. 
The knights of the order of Christ in Portugal.  The Knights of Christ's order (as they call it) to fight against the Moors, he instituted in Portugal: and by consent of Don Alonso king of Portugal, gave them the goods of the Templars. Those he condemned for heretics, which said, Christ and his Apostles had nothing proper. He forbade this question in the universities, to be disputed. He condemned one Peter a Franciscan Friar, because he exhorted men to follow Christ's poverty. 
Note why the Pope commanded men to be burned.  For which cause, many were condemned, and burned. This Pope so cruel against such as he called heretics, erred in the faith, and was an heretic: For he taught that the souls, 
The Pope erreth in faith touching the estate of souls departed.  separated from the bodies, saw not God, nor rejoiced with him before the day of judgement. For so (as saith Masseus) deceived by the visions of one Tundall an Irishman, had his father taught him. By that saying of the Lord to the thief upon the Cross (This day shalt thou be with me in Paradise Luke 22. 
The heresy of the Pope confuted.  43.) and by the speech which he uttered concerning Lazarus, whose soul (saith he) was in Abraham's bosom, Luke 16. 
Luke 24. 46.  22. by that which saith S. Stephen Act. 7. 59 Lord jesus receive my spirit, imitating therein, his master, who being upon the cross, said, Father Into thy hands I commend my spirit. And by the saying of S. Paul Phil. 1. 21. To me Christ is gain, whether in life or death. and verse 23. I desire to be dissolved and to be with Christ, and that (he saith) is better for him. Also Eccle. 12. 7. And dust return to the earth etc. & the spirit return to God that gave it. Also Matth. 22, 23. the Lord speaking of Abraham, Isaac & jacob, (who were dead as touching the body) saith, that God is not a God of the dead, but of the living. And Luke 16. 9 Make ye friends of the unrighteous Mammon: that when ye shall have need, to wit, when ye shall die. They may receive you into everlasting habitation. And 2. Cor. 5. 8. (we love to be out of the body, and to be with the Lord) is this heresy confuted. Whereupon it followeth that the souls of the faithful which die in the Lord, 
True happiness consisteth in seeing of God, and enjoying his presence.  see God; and at the parting from their bodies, enjoy his presence, in these two things, to see God, and enjoy his presence, our happiness consisteth. To, teach and preach this heresy, this Pope sent 2 Friars to Paris the one a Dominican, the other a Franciscan, unto whom Thomas Vales an English Dominicke opposed himself, for which the Pope cast him into prison: many others likewise opposed themselves. In conclusion, the university of Paris aided by the favour of their king Philip the fair, who had withdrawn himself, and all his kingdom from the Pope's obedience; compelled the Pope (as he did) to recant: & not without sound of trumpet, for fear of losing his Popedom: as john Gerson in the sermon of Easter, doth witness. The errors of this Pope which now we will reckon are according to the papists, 
Pope john 23. disallowed Images,  errors; but according to Christian religion perfect truth. He commanded the Nuns, called Beguinas, to marry. He could not abide to see pictures, nor Images. He affirmed that jesus Christ gave no other rule to his Apostles, then that which he had given to all faithful christians. The Apostles (said he) never vowed Chastity; And that vows make not them perfect, which vow them; nor put them in the state of perfection. We will now return to his wonders. john Mandevell lib. 1. cap. 7. reporteth this Pope to have written a large Epistle to the Grecians, 
The Grecians answer to the Pope is well to be noted.  saying, That there was but one church, whose head he was, & the vicar of Christ. Whereunto the Grecians in few words answered, thy power over thy subjects we verily believe to be great, thy excaeding pride we cannot suffer thy covetousness we cannot satisfy; the devil be with thee: for the Lord is with us. In this Laconismo, or brevity, well declared the Grecians the whole state of the Pope. This Pope john proclaimed the Emperor Lodowick of Baviera for a Rebel, Sismatique, and heretic. The cause was (as saith jeronymus Marius) for that the Emperor being elected by the Princes, without oath of subjection to the Pope, as Clement 5. had commanded, took upon him the administration of the Empire. The Emperor to avoid contention, sent his Ambassadors to the Pope, being then at Avignon: requesting at his hands the authority and title of the Emperor. But so far of was the Pope from granting this, that he sent home with a mischief, and very evil entreated the Ambassadors; 
Nothing is given by the Pope to the Emperor.  peremptorily citing the Emperor himself, personally to appear in avignon, and submit himself to the decrees of the Church: But the Emperor knowing the tyranny which the Pope usurped in the Church, and perceiving that he had received only of God his Imperial Majesty, would not, as a servant, subject himself, nor come to avignon. Affecting peace notwithstanding, he eftsoons by Ambassadors did gently request him to grant what he demanded. The Pope was still obstinate, and for the hate which he bore to the Emperor, excommunicated the viscounts, whom the Emperor had placed to govern Milan. When the Emperor saw his obstinacy, he came to Rome: where he was very magnifically received: and demanded of the Romans that which the Pope had denied him: The Nobles of Rome hearing this, sent their messengers to the Pope, beseeching him to come to Rome, and grant that which the Emperor desired: which if he denied to do, they would do (said they) according to the law and ancient custom of the Romans: yet for all this was the Pope nothing moved, but rather much more incensed, and cast them from his presence, with many injuries and threatenings. When the people of Rome saw this, they determined to grant that which the Emperor demanded: and so the Senators Stephen and Nicholas, by commandment of the Clergy & people crowned the Emperor, with his wife the Empress. This known to Pope john; he made great process against the Emperor calling him heretic, and saying he had committed high treason: he deprived him of all that he had, excommunicating him a new, with a most cruel excommunication. Thus far jeronymus Marius. Divines and lawyers in those times were not wanting that affirmed Christ and his Apostles to have had nothing in proper, and that the Emperor in temporal things was not subject to the Pope. The Emperor and Nobles of Rome well perceiving the villainies of the Pope; and the Romans much stomacking their messengers bad entreaty with the Pope; all with one consent determined that the ancient custom of choosing the Roman Bishop, should be eftsoons observed: 
The ancient custom of Pope choosing renewed.  namely, that the Pope being chosen by the people of Rome, should be confirmed by the Emperor. And so declaring john to be an heretic, tyrant, and no pastor, but a perturber of the peace public of the Church, they chose Petrus Corbarensis, a Minorite, 
Nicholas 5. Sisme 28.  whom they called Nicholas 5. This Pope granted tenths to Charles the fair, king of France for the conquest of the holy land; and willing them against the Emperor Lodowick Bavare. The king was ill thought of, and worse also the Pope, when it was known (which was a scandalous theft) that to the halves they were granted: as saith Friar john de Pineda lib 22. cap. 25. ¶ 6. In this Pope's time (saith Carion lib. 5.) was the question handled, if the Emperor ought to depose the Pope, when he shall not do his duty in his office, and put another in his place: as did Otho 1. who deposed the Pope after that his cause had been heard in the Council. 
Anno 1335.  In this time, and the 1335. year, died Pope john, being 90. years old. He left so much treasure, as none of his predecessors had done, to wit, 205000. drams of gold: or as saith Friar john de Pineda lib. 22. cap 26. ¶ 4. a millyon he left in money and 700000 ducats: and in the margin, he saith: some say 25. millions, how shall he say with Saint Peter whose successor he boasteth to be. Silver & gold have I none. The Bull of this Pope's recantation, 
The Pope recanted.  touching the heresy of the Souls; in the History of Petrus Premostratensis appeareth. In the time of this john, Don Alonso 11. reigned in Castille. Don Alonso the son of james 2. in Arragon, and another Don Alonso in Portugal.  
Benedict. 
Benedict 12.  12. (or 10.) was no better to Lodowick the Emperor than was john 23. his predecessor. He confirmed the excommunication, and that moreover which john had done. For which cause the Emperor assembled in Almain all the Electors, Dukes, Earls, Bishops, and learned men. In whose presence he showed, that the Electors of the Empire, and none others, ought to choose the king of the Romans; who being so elected (as Emperor) without the Pope's confirmation, 
The Emperor is Emperor without confirmation of the Pope.  might exercise, and administer the office of the Emperor. This good Emperor showed further, that saying of the Pope to be false, that the Imperial seat being void, the Pope was the governor of the Empire. He showed, that this was against the liberty, 
The County Palatine, and not the Pope governor of the Empire.  dignity, law, and Majesty of the sacred Empire, and that the good and approved custom, which hitherto had been observed, was, that the County Palatine of Rhin, in the time of such vacation, should govern the Empire, grant the fees, and (the Clementine notwithstanding) further dispose of the affairs of the Empire. In conclusion, so great was the goodness of this Lodowick, that Benedict received him into friendship, and absolved him of the excommunication. Albeit, in very deed, the Pope did this, not so much for the goodness of the Emperor, as that he might aid him against the King of France, whom he feared: and so by public edict, 
One Pope undoth that another hath done  ad●ulled and made void, all whatsoever his predecessors had done against the Emperor, saying: that john had exceeded his duty in excommunicating of the Emperor, 
The sister of Petrarca the Pope's minion.  etc. And that which in his defence the Emperor had done like a good Christian he had done it. In the time of this Pope lived Franciscus Petrarca, who had to sister a beautiful woman: whom this old lecher the Pope, with great sums of money bought, 
Anno 1342.  for his pleasure, of her other brother called Gerrard. For the Popes abhor to have lawful wives, and love to embrace strumpets. 
Clement 6.  In the 1342. year, died Benedict 12. Don Alonso 11. reigning in Castille.  
Clement 6. (as saith jeronymus Marius Eusebiocativo) was was much given to women; very ambitious, desirous of honour, and power, and with a devilish fury furious. He caused writings to be fixed upon the doors of the Churches, wherein, with terrible threats and punishments, menaced the Emperor Lodowick, if within three days he did did not that which he commanded The Eemperour being a peaceable man, and enemy to blood shed: set his ambassadors to the Pope, beseeching him, to pardon and receive him into his favour▪ But the Pope answered, that by no means he would pardon him, until he should confess all his errors and heresies, deprive himself of the Empire, put himself, his children, and all that he had into his hands to do therewithal as he best pleased and had also promised not to take again these things, without his favour and good will. To all this that the Pope demanded, for the avoiding of wars and slaughter, which he saw imminent, if he subjecteth not himself, the Emperor yielded: and so swore to observe that which the Pope commanded. Whereat the Pope himself wondered: and never thought the Emperor would so have done: yet for all this, was not this unmerciful Clement appeased: 
The Pope a Tyrant.  but from day to day, became worse: he confirmed all that which john 23. had done against Lodowick the Emperor: commanded the Princes to choose another Emperor: took the archbishopric from the Archbishop of Maguncia: and because the Archbishop, seeing the innocency of the Emperor, would not be against him, deprived him of the Electorship. With great sums of money were the rest of the Electors corrupted by john K. of Boheme, to the end they might vow for Charles his son: & so they chose him Emperor. Which election this unmerciful Clement then approved. Thus left Lodowick the government of the Empire. But the Pope not herewith contented, 
The Pope causeth poison to to be given to the Emperor.  sent one in wine to give him poison, whereof he died. Hasten o Spain to know this cruel beast. Friar john de Pineda lib. 22. cap. 28. ¶ 2. saith: Leave we Pope Clement in his Court at Avignon, where Simony hath free passage in the exchange of benefices, etc. This pope to rake together money, reduced the jubilee from an hundred to fifty years: which in his absence, & the 1350. year was celebrated at Rome. Boniface 8 did institute the same from 100 to 100 years. 
jubilee from 50 years to 50.  This Clement 6. authorised the Bishop of Bamberg to absolve all such as had taken part with the Emperor: 
Anno 1350.  but with 3 conditions. The 1. to swear fealty to him, as to the Vicar of God: the 2. to believe that the Emperor had no right in the electing or deposing the Pope: the 3. not to acknowledge any for K. nor Caesar, if he were not by the Pope confirmed: Evidently showed this Clement 6. the authority he took in heaven, Purgatory and Hell. For in his Bull of jubilee, speaking of the Pilgrim, that iornying to Rome to obtain the jubilee, should die in the way: We grant (saith he) that if being truly confessed, he shall die in the way, he shall be free, and absolutely absolved from all his sins: And moreover, 
The Pope commandeth the Angels.  we command the Angels, to place the soul (wholly freed from purgatory) into Paradise. And in another Bull, he saith: We will not that the pains of hell shall any way touch him. He granteth to such as take the Cruzado to go a warfare; that they may draw 3 or 4 souls, 
The Pope speaketh blasphemy.  of whom they will, out of Purgatory. The popish Bulls, are very mockeries. Bulla is a Latin word, 
What thing a Bull is.  as much to say as a little bubble, which the rain maketh in the water; being a vain thing, and of no continuance. There is also in Latin a proverb, which saith, Homo bulla: man is vanity. The pope's purposely (it seemeth) have put this name in their Indulgences and pardons; whereby, they signify their bulls, to be mockeries, and vanity. For such than let us hold them. 
Anno 1352.  In the 1352. year Clement 6. being alone in his chamber, suddenly died. Don Alonso 11. then reigned in Castille.  
Innocent 6. 
Innocent 6.  a Frenchmen, was very sparing to give, and very liberal to take, and so gave he benefices most liberally to such as gave most for them. He sent his Legate into Italy, Don Gill Carillo of Albornoz a Spanish Cardinal, 
Don Gill Carillo of Albornoz.  and Archbishop of Toledo. A great warrior was this Don Gill, and so more exercised in arms, then in the Bible. In Rome gave he the crown Imperial to Charles, son of the king of Boheme: But with this condition, that the Emperor should no longer remain in Rome nor Italy. This Cardinal at his own charge, builded a notable College for the poor Spanish Students in Bologna. Thus far Tarapha upon the life of Don Pedro Friar Alonso venero in his Enchiridion of times, saith, that in the 1351. year, this Cardinal commanded he should after death, be brought on men's shoulders to the Church of Toledo: and so was he carried, the Pope giving great Indulgences to whom so ever would be partner in that travail. For which cause, all the people by whom he came, went out to receive him, and one people carried him to another, and the other, unto another, until they came to Toledo. In saying this Don Gill to have been in the time of Martin 5. Venero is deceived. Platina, and Tarapha place him in the time of Innocent 6. In the courts which at this time were held in Perpinan, he commanded, that not at the incarnation, which is the 25. 
The year began at the incarnation.  of March: but at the Nativity, the year should begin. This custom to begin the year at the incarnation, is yet to this day observed in England. When Innocent heard the difference happened between the king Don Pedro, & the Queen his wife; Cardinal William, to make friendship between the king and Queen, and the states of Castille which took part with the Queen: but seeing the king obstinate, without aught effecting, he returned, and the Queen for grief & sorrow afew days after died avignon in the 1362. 
Anno 136●.  year, this Pope died in.  
urban 5. 
urban 5.  being absent, and no Cardinal was chosen Pope. Cardinal Don Gill Carillo he sent into Italy for his vicar general: which office he had executed, in the life of his predecessor Innocent 6. as before we have said. In the 4. year of his Popedom, this Pope with his Cardinals, came from Rome to Avignon. 
The institution of the Rose sent by the Pope.  In the Lent time, he sent a Rose to jane Queen of Sicilia, & made a decree every year to give this Rose upon that Sunday in Lent which they call Laetare: & so returned with his court into France. 
The Archbishop of Colonia married.  In the time of this urban was the Archbishop of Colonia (as saith Petrus Premostratensis) married. D. Illescas upon the life of this urban 5. 
The heads of S. Peter and Paul lost and found.  saith: That when he had forgotten where were the heads of the holy Apostles Peter & Paul: instantly did the Emperor solicit the pope that they should be sought for. And at last were they found in a chest, in the Sancto Sanctorum of S. john de Lateran, & put in the place where now they remain, etc. See here the assurance which our adversaries have of their so great relics. 
Anno 137●. Poison.  In the 1371. year, & not without suspicion of poison, Vrban died. Don Henry 2. bastard son of Don Alonso 11. reigned in Castille.  
Gregory 11. 
Gregory 11.  Nephew or son to Clement 6. being 17 years old was made Cardinal. When he was Pope, seeing all Italy to be mutinous, & almost all fallen from his obedience: by the counsel of Catalina of Sena (who was afterwards canonised) & of Baldo his master (as saith Volateranus. 
In the 1376. year the Pope returneth to Rome. ) In the 1376. year he left France & with 12 galleys came to Rome. Clement 5. removed the Court of Rome into France: where it was holden almost 74 years. Others say that Saint Bridget returning from jerusalem, came to Rome: & wrote to Gregory, saying: that the Lord would that the Roman Court should return to Rome. So also saith Masseus. Others (among whom is Crantzio) say, that the Pope reproved a certain Bishop, because he followed the Court Papal, and was not resident upon his Bishopric: to whom answered the Bishop: And thou Pope of Rome, why givest thou not example to others, by returning to thine own Bishopric. And so the Court of Rome, either by the counsel of one of the two women, or both, or by the counsel of a Bishop, at the end of 74. years returned to Rome. This Pope did excommunicate the Florentines, which had been the heads of the Rebellions: against whom he made great wars, because they nought regarded his excommunication. 
Anno. 1378.  In the 1378. year died this Gregory. In whose time Don Henry 2. reigned in Castille.  
When Gregory 11. 
urban 6. a most cruel Pope.  was dead, the clergy & people of Rome, that the court of Rome should not eftsoons return into France, ran to the cardinals, and prayed them to make choice of some Italian; but in no wise of a French man. And as they began to make the election, between the Cardinals (which were 17. 4 Italians, & 13 Frenchmen) arose great contention. The French being many more in number, might easily have prevailed, but they durst not, for the Romans were in arms, and threatened them, except they chose an Italian. For which cause on Friday the 9 of April made they a Pope, & called him Vrban 6. And (as saith Platina) before he was published, & not once suspected to be pope, the French Cardinals, began a grudge, saying, that this election was unlawful, and nothing worth: because (the Romans requiring with weapons in their hands, that the Pope should be an Italiam) by fraud & force it was made. And so the Cardinals departed the Conclave: some retired to the Castle S. Angelo: others, to the mountains, to escape the rage & fury of the people. When Cardinal Vrsinus saw the great discord among the Cardinals, he well hoped he should be Pope, and so did he surely pretend it. Thus far Platina. Eight of the French Cardinals, fearing the severity and cruelty of urban, went to Fundo: where for the causes above said, and alleging that the seat was void (& yet there were 18 Cardinals) aided by jane Queen of Naples, another Pope they elected, 
Two Popes.  whom they called Clement 7. This was the most pernicious Sisme, 
The 27. Sisme lasted 50 years  & longest lasted of any others. For until the Council of Constance began, which was 40 years after, & 10 years after that it continued: so that it endured 50 years. Who listeth to know the deceits, subtleties, perjuries, dissimulations, etc. of those that poped in the time of this Sisme, let him read Theodoricus de Nyem, who as an eyewitness, wrote the history of this Sisme: & Bonin Segino in the Florentine history: & friar john de Pineda lib. 22. cap. 37. ¶. 3. 4. This urban (saith Estella) was a man subtle & revengeful, bearing injuries in mind (not that which he had done, but that he had received) Crantzio saith, that he was fierce, cruel & untreatable: & so being Pope, he sought not to set peace but wars: & to revenge himself on the French Cardinals & Queen jane. For which cause, & to make them on his part, he absolved the florentines, of the excommunication, which Gregory his predecessor had given out against them. 
A cruel Pope.  This urban caused 5 Cardinals to be put in 5 sacks, and so cast into the sea, where they were drowned. From this kind of death, but very hardly, escaped Adam an English Cardinal. The cause why the Pope did this, was, for that these Cardinals taking part with Clement 7. had conspired against him. After this, for the better strengthening of his faction, he made in one day 29 Cardinals, three of them (saith Platina) were Romans, & all the rest almost Neapolitans. Pandulphus Colenucius, a most learned Lawyer, addeth in his Latin Neapolitan history another cruelty, much greater than this we have spoken of. This urban (saith he) being in Genoa, condemned to death three Cardinals, commanded their heads to be cut off, their bodies to be roasted in a furnace & being roasted, to put them into sacks, and whensoever he went from one people to another, he carried them upon 3 horses: & that it might be known they had been Cardinals, they placed their red hats upon the sacks. All this he did, to be feared: & that none should dare to attempt aught against him. Thus far Colenucius. This urban unable by force and arts, to be revenged on Queen jane, sent to entreat Charles, nephew of the king of Hungary, to come aid him with an host, & he would make him king of Naples. Charles aided with the counsel & people of the king his uncle, came and seized the kingdom of Naples: took Queen jane, who was retired to Newcastle, a fort in Naples, and so taken, put her to death. The Pope until this time was a great friend unto Charles: but as peace among the wicked doth not long continue, so this great love of the Pope turned into much more hatred. And why, deem you, his Divellishnesse was so much offended? The cause was, for that Charles refused at the Pope's request, to make the Nephew (or as some think the son) of the Pope Prince Campano. Platina, Colenucius, and others recite this history. When the Pope could not obtain this, being a man uncivil, ungentle, and ill beloved, began to threaten. Wherere with the king was so much offended, that the Pope for certain days durst not go abroad. But the Pope a while dissembling this injury, for excessive heat, as he said departed by the King's consent from Naples to Nocera. The Pope come to Nocera, there fortified himself, and made new Cardinals. He made process against the king, and sent to cite him to appear before him: whereunto the king answered: that he would come quickly to Nocera, not only with words, but with weapons to justify his cause. The king came, and with a great camp besieged the city. The Pope seeing himself so besieged, escaped and went to Genova, where he acted that, which we have before spoken of the Cardinals. When Lodowick king of hungary, and uncle to Charles, was dead, the Nobles of Hungary sent for Charles king of Naples, to make him king of Hungary: 
Anno 1385.  whither Charles went, in the year 1385. & by great treason of her that had been Queen of Hungary was slain. When Vrban (as reporteth Colenucius in his Neapolitan history) heard of the cruel death of Charles, he took great pleasure: and when the sword, as yet bloody, wherewith Charles was slain, was presented unto him, he beheld and did contemplate the same with great joy and contentment. So did not julius Caesar being a pagan, no Christian, nor holy Father, who (saith Plutarch) when one presented to him the head of Pompey his mortal enemy, in detestation of so great an evil, turned away his eyes, and would not behold it. Note that which the same Plutar. reporteth of Lycurgus, who pardoned him which had put out his eye. These examples I draw from pagans, for his greater shame who calleth himself holy Father, & vicar of jesus Christ. Vicar of Satan, I call Vrban; who was a murderer from the beginning. 
A cruel hatred.  With the death of Charles ended not the malice of Vrban: it passed further; for a year after the death of Charles, this Pope practised to disinherit Ladislaus & john, sons of Charles, as then but little ones, but those of Gaeta kept them safely. The pope returned to Rome and not without suspicion of poison, 
Poison.  having cruelly poped 11 years and eight months in the 1390. 
Anno 1390.  year, died: whose death (saith Platina) very few lamented, because he was a man rude and untreatable. 
Guns.  In the time of this cruel Pope, was found the cruel invention of guns in Almain. Don john 1. bastard son of Don Fernando K. of Portugal, at this time reigned in Portugal. This Don john got the victory of Aliubarota, another Don john 1. being king of Castille. This is that battle against the castilians which the Portugals so much prize, and glory of. And so upon a time as Don Charles the Emperor almost threatened the Portugal Ambassador, and said unto him: Behold Ambassador, there are not many rivers to pass from hence, to Portugal: It is true; answered the Ambassador: because there are now no more rivers, than were in the time of Aliubarota. The king of Portugal for this answer, rewarded the Ambassador. Don john 1. and Don Enrique his son reigned in Castille.  
From the election of Clement 7. 
Clement 7.  fully spoken of in the life of his Antipope Vrban 6. the Sisme endured 50. years. Almain, Italy and England favoured Vrban: France, Castille, Arragon, Navarre and Cathaluna favoured Clement 7. and many there were also that were neuters, and neither favoured urban, nor Clement. This Clement celebrated a Council in Paris, In his time, and the 1387. 
Anno 1387. was the question of the conception  year arose a question between the university of Paris, and the Dominicks about the conception of the virgin Marie. And afterwards was much brawling between the Dominicans and Franciscans, the question as yet being undetermined. For the Popes therein have put them to silence, lest the foolish devotion and superstition of the ignorant common people should be despised. 
Anno 1392.  In the 1392. year Clement died. Very many and terrible Bulls sent these Antipopes into diverse parts of the world: many famous libels cast they one against the other, where with they did bite, detest, and curse, the one calling the other Antichrist, 
The Pope's titles.  Sismatike, Heretic, Tyrant, Thief, Traitor, wicked, sour of tars, and son of Beliall. And verily in this, that the one saith against the other do they not lie: never in their lives spoke they more truly: For aswell the son of Beliall, as the rest, was both one and other. Many holding this Pope for Antipope, count him not in the Catalogue of the Popes. But certainly he hath wrong: for more canonically was he chosen, than Vrban (if there be any election of the pope canonically made) and was not in his life so great a villain, nor so cruel as Vrban was. Hereby moreover great injury is done to our country of Spain, and to France, which held Clement for true Pope, and urban for Antipope and Antichrist: as Clement called him. And so Don john. 1. king of Castille; that his kingdom should not be separate from the communion of the Seat apostolic caused (as saith Don Rodrigo Bishop of Palencia in his history, speaking of K. john) the Prelates and men most learned in divinity and humanity, and the estates of his Realm to assemble together: who after they had well examined and debated the business, declared, that Clement 7. was to be obeyed. And when Clement was dead, they gave it to his successor Benedict 13. as hereafter we will declare. Boniface 9 
Bonif●ce 9 2 Popes.  (not being as then 30 years old, by the parciality & faction of Vrban 6. who (as saith Crantzio) entreated the Romans not like a bishop, but like a cruel Emperor or tyrant was chosen in Rome. And for that he held them suspected, put many of them to death) This Pope made a law, that no Priest should enjoy his living without paying to the pope the first fruits, 
First fruits.  called the Annals, which is one whole years value of his living. The English only did resist this decree, as Platina, Volateranus, Blundus, Polidorus Virgilius, Pantaleon, etc. do note. He caused Ladislaus son of Charles to be crowned king of Naples. urban 6. (as in his life we have said) for the hatred which he bore unto his deceased father, endeavoured to disinherit and utterly destroy Ladislaus. A great Simmonist was this Boniface: by his Bulls, Indulgences, pardons, and the great jubilee, which in the 1400. year he celebrated at Rome, he gathered much money which against all law & right he with his kindred prodigally wasted. In the 1404. year he died. And Don Henry 3. reigned in Castille.  
Benedict 13. 
Benedict. 13.  or 11. a Spaniard, for the same causes, as was Clement 7. is not reckoned among the Popes: but sith our country of Spain and France held him for Pope, 
Two Popes.  we will not displace him. A Spaniard he was, borne in Cataluna, and called before he was Pope Pedro de Lunae: by 20 Cardinals of Clement's faction, he was chosen in Avignon, a man learned he was and before he was Pope, disputed against the authority of the Pope: and concluded, that he was not to be feared. For this so true doctrine, he was by the Pope, which then held the seat of Antichrist, as an heretic condemned. Pope he was until the Council of Pisa deposed him. He was afterwards deposed by the Council of Constance: who albeit by two Counsels deposed, yet left he not for all this to be called Pope, 
Anno 1424.  until the 1424. year, after he had been Pope 30 years and more: he died in his land of Cataluna. At his death he commanded the Cardinals when he was dead to choose for pope Gill Nunoz, Cannon of Barcelona, 
Clement 8. 2 Popes.  whom they called Clement 8. who at the instance of Don Alonso king of Arragon, created new Cardinals, and did all that the pope's were accustomed to do. But when pope Martin 5. elected in the Council of Constance, joined in friendship with the king Don Alonso, Nunoz, after he had 4 years poped, by commandment of the king renounced, and was made Bishop of Mallorca, and his Cardinals of themselves forsook their functions. In the time of this Sisme lived a learned & good man, 
Theodoricus de Nyem.  called Theodoricus of Nyem, bishop of Verda, who (as before we have said) wrote the history of this Sisme: which history is now hard to be found, because the papists, for that it manifested the truth, almost cast it out of the world. But in the 1566. year was it again newly printed, to the pope's great grief, in Basilea. Among other things, this Author said & proved, that the pope held no politic right over the Emperor: but chose, that the Emperor ought to chasten wicked Popes: & said moreover, that they which dissemble such enormous abominations and tyrannies, which the pope's commit, are not worthy to be called Emperors. In the time of Benedict 13. Don Henry and Don john 2. reigned in Castille.  
Innocent 7. 
Innocent 7. Two Popes.  was chosen in Rome to succeed Boniface 9 while he was Cardinal, he reproved the negligence and fearfulness of urban and Benedict, saying: that they were the cause of the Schisms so long continuance, which to all Christendom wrought so great mischief. But when he was pope he changed his opinion, and not only did that which before he had so much reproved, but was also much offended, if any spoke to him thereof. In doing what he would, he tyrannised over the people of Rome: but his popedom not long endured, and so in the 1407. 
Anno 1407.  year he died. Don john 2. then reigning in Castille.  
Gregory 12. 
Gregory 12.  whom Thodoricus de Nyen always called Errorius, and his followers Errorians, was elected at Rome in place of Innocent 7. 
2 Popes.  Benedict 13. then living in Avignon. With this condition was Gregory chosen, that were it for the good of the Church, he should renounce the popedom, which being pope, he confirmed before witnesses, & Notaries that wrote the same, so that Benedict 13. would do the like. But as Benedict would not renounce, no more would Gregory: albeit both the one & the other, being great dissemblers, and subtle, gave great hope that they would do it. And so they appointed Savona whither they should come and agree, yet all was but wind. For this cause in the 1410 year was holden a great Council in Pisa, where many Cardinals on the one side and the other, 124 Divines, and almost 300 Lawyers were present. Both the Popes in this Council were deposed, and Alexander 5. a Cretian in their place elected. 
The Council of Pisa deposed both Popes, & elected Alexander a Cretian.  This did all Christendom approve (Spain, Scotland and the County of Ameniaco, which clave firmly to Benedict 13. excepted) Gregory and Benedict nought esteeming the Council of Pisa, yet held themselves for Popes: but fearing to be caught, 
Anno 1410.  Gregory went to Arimino, and Benedict to his land of Cataluna. Thus at this time were there three Popes, Benedict 13. made in Avignon, Gregory 12. made in Rome, and Alexander the Cretian made in the Council of Pisa. Poets do feign Cerberus the porter of hell to have three heads: which fable we see now verified in the Popedom, 
three Popes.  whose porter (which is the Pope) hath three heads, and as touching the kingdom of Antichrist, as well the one as the other was the head. Gregory cast Nicholas de Luca down from the pulpit, and for punishment to him, and example to other, put him in prison: because in his preaching, for the good of the Church, he exhorted him him to unity. 
Anno 1415.  The fathers in the end, and the 1415. year, assembled in the Council of Constance, wrote unto him, to come, or at least to send some in his place to the Council, who seeing their desire was to have him renounce, forthwith there renounced: but shortly after, for very grief and sorrow died. Petrus de Luna was always called Benedict 13. against whom john Gerson, a famous divine, often said in the Council, whiles Luna liveth, there shall no peace be in the Church; but neither the authority of the Council, nor the threats, nor requests which they used, could cause him renounce, and so till he died, (which was above thirty years) was Pope, 
Anno 1424.  In the 1424. year he died.  
Alexander 5. 
Alexander 5.  a Cretian was made Pope in the Council of Pisa, as before we have said. An Alexander he was in giving, and so was he accustomed to say merrily of himself, that he had been a rich Bishop, a poor Cardinal, and a begging Pope. So haughty was his humour, that being in the Council of Pisa, Ladislaus king of Naples, of whom we have made mention in the life of Vrban 6. he deprived of his kingdom. This Pope ordained, that all Christians should believe (as an article of their faith) that his Saint Francis, had the 5 wounds which Christ imprinted upon him, and commanded solmnely to celebrate the feast of the wounds of Saint Francis. 
An article of faith, that S. France's bare the five wounds Gal. 1. 2.  Herein did Alexander show himself to be very Antichrist: seeing he usurped authority to make new articles of faith; which whosoever would not believe, should for the same be condemned. Saint Paul doth teach us, that if any, albeit an Angel from heaven, shall preach another Gospel unto us, then that which he had preached unto us, he should be anathematized, cursed, and excommunicate, such a one than was Pope Alexander. 
Libr. 3. Ch. 15.  This Alexander, which afore time called himself Petrus de Candia, being (as reporteth Theodoricus of Nyem) at the point of death, said: that he never knew father, nor mother, nor brother, nor any of his kindred, & that when he was young he lived by begging for God's sake from door to door. He said: that a Franciscan Italian Friar, took him from that course of life, and taught him Grammar, afterwards made him Friar of his orders, and carried him with him into Italic. And that from Italic he went into England, and in Oxeforde studied, and after he had continued many years in this university, 
Lib. 3. cap. 53.  he went to Paris, where he was made master in divinity: from thence, he went into Lombardie, where by the means of Duke john Caleaço, he was made bishop of Vincentium, and afterwards Archbishop of Milan, 
Anno 1411.  than Cardinal, and in the end Pope. In the 1411. year he died. The cause of his death (as saith Baptista Panecius in his 6. 
Poison.  sermon) was poison, which his Physician Marcillias' of Parma, corrupted with money by Cardinal Baltassar Cossa, who sought to be pope as he was, gave him. D. john 2. them reigned in Castil.  
john 24. 
john 24. a notable villain.  as Platina calleth him. or 23. or 22. for the causes before mentioned, with the poison which he caused to be given to Alexander his predecessor, was made Pope. He better knew how to manage arms, than books, and so (as noteth Friar john de Pineda lib. 23. cap. 10. ¶ 5.) a man he was, notable for matters of the world, but ignorant in spiritual things (a very good beginning) for confirmation hereof he allegeth Leonardus Aretinus, Blundus, Flavius & Pius 2. More by violence, them free election, 
A stratagem to be Pope.  as the papists themselves do witness, was he made Pope: For when Alexander was dead, the Cardinals assembled to choose a Pope in Bologna, he being Legate in Bologna, and having like a good captain many soldiers, very much threatened the Cardinals, except they should choose a Pope according to his wil For this cause named they many, saying: wilt thou have this? wilt thou have this other? but with none of them was he pleased. And when they prayed him to name whom he would have Pope. 
A notable election of the Pope.  Give me (said he) the mantle of S. Peter, and I will put it upon him that shallbe Pope. And when they had given it, he put it upon himself, & said: I am Pope. This is like that which is reported of Don Fernando, grandfather of Don Charles the Emperor, king of Spain, master, for master, this let it be, & so casting upon him the habit, made himself master of S. James. The like election to this, was that of Pope john 23. as before we have declared. This deed of the Pope, displeased the Cardinals: Yet thought they it best to dissemble with him, and for that he was so terrible a man, to pass with the election. In this man (saith Platina) was more fierceness & boldness, then beseemed his profession: all his life almost was soulderlike: such were his customs, that many things, unlawful to be spoken of, he thought it lawful to do. And such were his abominations, that Platina shamed to speak them. When he was Pope, he wrote to the Emperor Sigismond that he would crown him. He began to hold a Council in Rome, whereunto when the Emperor and divers nations could not freely come, by reason of the discord, that the Pope had raised in Italy, at the request of almost all nations, the Pope appointed Constance the 1. of November in the 1414. 
The Council of Constance. 1414.  year. In which Council he himself would be present, And albeit, that some did counsel him, not to go to the Council, lest he thence returned without his bishopric, yet went he notwithstanding, carrying with him subtle advocates to defend him, if aught were objected against him. Then begun the general Council, by consent of pope john, 
The Emperor is a Deacon.  Sigismond the Emp. & other Christian princes. The night of the nativity, the Emp. as a Deacon, sang the Gospel, which began Exijt edictum à Caesare etc. When the Council was set, & licence of free speech to each one given, they objected, and proved against Pope john, in the presence of the Emp. 
The Pope by the Council deposed.  more than 40. heinous offences, he was then constrained, by the Counsels command, to renounce. The causes were, for that to make himself Pope, he had caused poison to be given to Alexander 5. because he was an heretic, Symonist, a liar, an hypocrite, a murderer, a witch, a gamester, an Adulterer, a Sodomit, etc. Wherefore, john changing his garment, fled from Constance, & went to Friburg: 
The Pope's customs  but by command of the Council, after he had 5. 
The Pope an heretic  years poped, he was deprived of his Popedom, & every other office. He was sought for, found, caught, & imprisoned in the castle of Hidelberga in Germany: where he was 3 years prisoner in great affliction: for that his keepers were Germane, simple & rude, which neither understood Latin, nor yet Italian, & the miserable Pope, neither spoke nor understood Duchess From this prison, 
The Counce is above the Pope.  he afterward escaped. The question whether the Pope be above the Council, or the Council above the Pope, was in this Council debated. And in the 4. & 5. Sessions concluded (as Caran●a himself saith) that a general Council lawfully assembled, which representeth the catholic church militant, had it authority immediately of Christ, which Council, every person of what estate & dignity soever, yea the Pope himself, aught to obey in matter concerning the faith etc. This decree of the Council of Constance, is confirmed in the 3. 
Notable saying of Gerson.  and 18. Sessions of the Council of Basile. In the Council of Constance, was john Gerson. a famous divine, present; who not only with words, but also with writing approved and extolled this decree, that the Pope was to be subject to the Council. This decree, he saith, deserved to be fixed in all Churches, and in all public places, for a perpetual remembrance. He saith, that those which brought this tyranny into the Church, that the chief Bishop ought not to obey the Council, and that the Council neither aught, nor could judge the Pope, were pernicious flatterers. As though the Council received all that power and dignity of the chief Bishop, and could not be assembled but at the will of the Pope: As though there were no law for the Pope, nor account to be demanded of that which he did. Such monstrous words (saith he) ought to be far from us: as those that be contrary to laws, equity and reason. He saith: that all authority whatsoever the Church holdeth, the same holdeth the Council, and that apleales from the Pope ought and may be made to the Council. 
As the whole is greater than part. So the Council is greater than the Pope.  He saith: that they which demand, whether the Pope or Church be greater? Do no less than they, that demanded, whether the whole or part be greater? The Council (saith he) hath authority and right, to choose, judge, and depose the chief Bishop. All which, with the Council of Constance, Gerson confirmed. This Council judged the causes of three Popes Gregory 12. Benedict 13. and john 24. and finding them all there faulty, deposed them and elected Martin 5. Aeneas' Silvius, afterwards called Pius 2. was present in the Council of Basill, and wrote all whatsoever was there debated, extolling to the clouds that was there decreed: but afterwards being Pope, he changed his opinion, saying: that the Council ought to be subject to the Pope. The university of Paris (a few months before Luther handled the question of Indulgence) from Leo 10. appealed to the Council This decree of the Counsels of Constance and Basill, did not, nor yet doth please the Pope's flatterers, who against their own consciences make the Pope God in the earth, & absolute Lord of all. john Wickeliffe an Englishman before in England deceased, for freely preaching, the evangelical Doctrine which discovereth hypocrisy and false papistical doctrine, 
Historia Bohemia cap. 36.  was in this Council condemned: For the same also were john Hus & Jerome of Prage, who suffered their Martyrdom with great constancy and joyfulness, condemned and burned. Pius 2. saith: that john Hus was greater in age & authority, but Jerome was greater in learning and eloquence. And a little before, he saith: both suffered death with a constant mind, 
The Constancy of john Hus and Jerome of Prage.  & as if they had been invited to some banquet, they prepared themselves to go to the fire. When the fire began, they sung a Psalm, which the flame & rushing in of the fire could hardly hinder. None of the Philosophers with such constancy & fortitude of mind is read to have suffered death, as these men endured the fire. Aeneas' Silvius, albeit an enemy, thus speaketh of them. Under safe conduct came these two to dispute & maintain their cause, as they did in the Council. But neither faith, nor promise regarded, they against all law and reason were condemned and burned. The reason, which the Papists yield for this deed doing, is, because no faith is to be kept with heretics. This faith-breach, was cause of great bloodshed in the great wars which afterwards happened in Bohemia, 
The Bohemians Constancy.  as Silvius himself reporteth. Great praise worthy are the Bohemians, that with great constancy, have continued in the good Doctrine, and reformation, which these holy martyrs of jesus Christ taught them. And so much the more is their praise, by how much the more they have suffered troubles & persecutions for almost 200 years: & yet by the mercy of God do they still use this good doctrine, and reformation, which from thence hath crept to Moravia and Polonia the bordering regions. In our time, hath God stretched the same through Germany, & from thence spread throughout all Europe, and hath further passed the great Ocean sea, and gone to India, all the lets of Antichrist, by means of his Inquisitors, notwithstanding: and the more they shall burn, the more will it spread abroad, because (as before we have said of Tertulian) The blood of the Martyrs, is the seed of the Gospel. Carança, in his Summa Conciliorum noteth 45 errors (as he calleth them) of john Wickelife, 
john 24. for his villainies deprived of the Popedom, is made Bishop & Cardinal.  and 30 of john Hus, who listeth to know what john Hus taught, let him read Carrion lib. 5. When john 24. had (as we have said) escaped out of prison, he came to present himself to Pope Martin 5. who was chosen in the Council of Constance: to Florence came he, & prostrated himself at the feet of Pope Martin & acknowledging him to be Pope, kissed his feet. Martin moved with this humility, within few days after made him Cardinal, & Bishop of Tuscan, read Friar john de Pineda lib. 23. cap. 20. ¶ 3. O. what a Cardinal, O what a Bishop, if that be true (as it was) which was objected and proved against him, in the Council of Constance? But no new thing it is, that the Pope's Cardinals, & bishops should be as he was. But a few months, after, john in his Cardinalship & of very grief is supposed, in the 1419. 
Anno 1419.  year died, Friar john de Pineda saith: that it was suspcted, they gave him poison. And saith that most solemnly was he buried in the chapel of S. john Baptist. Don john 2. them reigning in Castil. 
Martin 5.  Martin 5. was made Pope in the Council of Consance: of whose election, Sigismond the Emp. much rejoiced: & so thanked the Council, for choosing such a Bishop. And prostrating himself before the Pope, kissed his feet. This pope embraced him as his brother, & gave him thanks, that by his means and travel the Church was quieted, after so great a Sisme. But for all this friendship, the Pope secretly departed from Constance: as saith Volateranus against the will of the Emp. and so came to Florence: where taking his pleasure, he 2 years remained. Before he departed from Constance, the Emp. and other Princes exhorted him, to give some good order for reformation of the overmuch liberty & evil customs of the Clergy. Whereunto Martin answered. That this was with time, nature & consideration to be done, and for confirmation of his answer, hypocritically alleged the saying of S. Jerome, that every province hath it customs & manners, which could not suddenly be abolished, without great trouble and damage. How much better should he have put his hand to the work, 
The Popes will hear no man to speak unto them of reformation.  & begun to reform himself, and his court of Rome? To speak of reformation to the Popes, is to speak or preach death unto them. And this is the cause, why they cannot brook to hear tell of a Council: because they then know, that each one, tam in capite, quam in membris: Aswell in the head as in the members, 
The Counsels have deposed Popes and elected others.  will begin to speak of reformation. They remember that the Counsels have deposed Popes, and placed others. They remember that in the Council of Pisa, celebrated in the 1410. year, 2 Popes were deposed, and Alexander elected: that in the Council of Constance, in the 1416. year, were 3 deposed, and Martin chosen: And in the Council of Basil, in the 1432. year, Eugenius was deposed and Amadeus chosen. 
The Pope's enemies to the Counsels.  For this cause would the Popes have willingly no Counsels: And albeit for shame they cannot but grant that a Council shallbe, the Pope feareth (as to eat poison) to be present therein; but sendeth his Legates; which accustomably, as in the last Trident Council (which buried so many Popes, and none of them appeared in the Council) was seen. The Popes do fear (as before we have said) lest the like to them (as to the others Popes) should happen in the Counsels. For these causes, made Martin a decree, that no Council, after that of Constance, before 5 years passed should be holden; & after that Council, ten years should pass, before another Council were holden. See here the reformation, which the Pope's desire. If any Pope, in manners be less wicked (for in Doctrine be they all Antichrists) & in his Roman Court wisheth & practiseth some reformation: then doubtless ensueth some conspiracy against him, that they give him a morsel wherewith they dispatch him. An example we have in Celestine 5. whom his Cardinal that after him was Pope, dispatched: & in Adrian 6. as afterward we will declare. It is said of this pope Martin, that he dispensed with one to marry his own sister. After 2 years he went from Florence to Rome. 
lib. 23. cap. 20. ¶ 4.  The cause of this going was: for that the pages (as saith I. de Pineda) sang in his disgrace a Sonnet which began: 
El Papa Martino no vale un quatrino.  
Martin the Pope is not worth a rope.  When he came to Rome (saith Pineda) his face showed him to be quite changed: for before he was pope, he was deemed a man gentle, simple & unwise, & wanting that gentleness that was supposed to be in him, was afterwards discovered to be most wise. And a little lower. So scraping he was & covetous a mony-gatherer that he gave great cause of slander, chiefly: because what he evilly got, he worse spent, etc. when he was come to Rome, he gave himself to repair, not the true Church of jesus Christ, which is his members: but the walls of the city & Churches: he adnulled the decrees of the Popes, passed in the time of the Sisme: he deprived Dex Alonso king of Arragon, of the kingdom of Naples, & gave it to Lewes. 
Anno 1431.  And in the 1431. year died. D. john 2. reigned in Castille.  
Eugenius 4. 
Eugenius 4.  a Venetian, after the death of Martin his predecessor was elected in Rome. In so great a strait was seen this Eugenius, that to save his life (being Pope) be left his own garments, & in a friars habit, put himself, with his companion in a fisher's boat which he found: certain Romans which perceived his flight, cast many stones and arrows at him. In the end, he scaped and went to Florence: 
Anno 1432.  where some years he abode, and for his better defence, made 16 Cardinals. In the 1432. year, 
The Council of Basil.  was the Eugenius cited by the Council of Basil. But he knowing that the Council would be above the Pope: and that upon appearance he should answer the exhibited accusations against him, would not appear. Eugenius not appearing, was deposed by the Council: & Amadeus Duke of Savoy, who had made himself an Hermit, 
Felix. 5. Two Popes.  and now called Felix 5. was elected in his place: yet for all this would not Eugenius leave to be pope. And so to defeat the Council of Basil, he assembled another Council in Ferrara, & from thence went to Florence. Don john 2. king of Castille, albeit he had sent his Ambassadors, and learned men to the Council of Basil, yet favoured this Eugenius. Eugenius incited Lewes the Dolphin of France, with an host to go to Basil and break off the Council, whereof ensued great mischief. This Eugenius was the cause of the unfortunate death of Ladislaus king of Hungary, 
A miserable example, for such as keep not their faith albeit to an Infidel.  in counseling him to break his faith & word given to the Turk: which counsel this poor youngling but of 22 years, took: & so set upon the Turk, when (by reason of the peace between them) he least suspected. The Turk seeing this unfaithfulness, reinforced himself, & returned upon him. In which battle the king, with Cardinal Caesarinus the Pope's Legate was slain, & his host destroyed. It hath wontedly been argued, whether faith and promise given to an infidel, might lawfully be broken: whereunto I answer that, which Friar john de Pineda, lib. 26. cap. 28. ¶ 1. to this purpose saith. There is no doubt (saith he) but faith is to be kept aswell to an enemy, albeit he be an Infidel, as to a friend & Christian: the reason which he giveth is this: because the bond to observe it, issueth from the law of nature, which is indispensible, God having been put for witness of the truth that each one promiseth to another, etc. So that Eugenius the fourth was wicked indispensing: and Ladislaus was perjured against God, notwithstanding the Pope's dispensation. Wickedly did the Council of Constance, which broke faith with john Hus and Jerome of Prage. Much better did the Emperor Don Charles: who being but young, of 21 years, sent with safe conduct for Luther, who appeared before the Emperor at Worms, and publicly gave an account of his faith; and the Emperor (keeping with him his word) sent him back, albeit the Spaniards did incite him to kill him. Much better did the Captain Mondragon in keeping the faith which he had promised to the Prince of Orange, 
Thomas Rendon.  whose prisoner he was. This Eugenius most cruelly burned a Frenchman, called Thomas Rendon, a Carmelit, for saying, that in Rome were committed great abominations: that the Church had need of great reformation: and that when Christ's glory was in question, the Pope's excommunication ought not to be feared. Antoninus' part. 3. tit. 22. cap. 10. maketh mention of this Thomas. And Baptista Mantuanus in the last chapter of his book de vita beata, giveth him an honourable testimony, calling him holy and a martyr. This Eugenius (as reporteth Platina) was very unconstant in his life. In the beginning of his popedom, guided by evil counsel, he troubled things divine and human. This Eugenius celebrated a Council in Florence, to match with that which was holden at Basil: He compelled in this Florentine Council, josephus the good Patriarch of Constantinople, to translate the bible, after the vulgar latin edition (which is that which the Roman Church approveth) into Greek: that this translation might among the Grecians, as the other among the Latins be esteemed. In many things did the greeks conform themselves in this Council with the Latins: but could in no wise be induced to admit of transubstantiation: notwithstanding did the Council and Pope allow them for faithful; as speaking of Transubstantiation in the Treatise of the Mass, we will hereafter declare. After he had been Pope almost 16 years, 
Anno 1446.  in the 1446. year he died. This Eugenius (as is read in the 16. and 17. Sessions of the Council of Basil) declared the same Council to have been, and from the beginning to be lawfully assembled, and so anulled, & revoked the Bulls, given out to dissolve it. Don john 2. reigned in Castille. 
Felix 5.  Felix 5. is not accounted of the Papists for Pope: 
Two Popes.  In the Council of Basil he was chosen, after that Eugenius (who would not leave to be Pope) was deposed. 
The 30. Sisme.  The 30. Sisme was this, 
Anno 1439.  & 9 years endured: in which time, all Christendom was divided into 3 parts: some were for Eugenius: others for Felix: & others were Neuters; which neither took the one part, nor the other: Such as took part with Felix, said the Council to be above the Pope: and those of Eugenius part, denied it, when Eugenius was dead, those of his part, chose Nicholas 5. in whose time and the 1447. 
Anno 1447.  year Felix 5. renounced, & so the Sisme ceased. For this renunciation, Nicholas 5. to stop his mouth from further barking made him Cardinal of S. Sabina: and Legate in Almain and France. julianus Taboecius, in the genealogy of the Dukes of Savoy, proclaimeth this Amadeus for a Cannonicall Pope, and holy man. Two years after he had renounced, and in the 1449. year died Felix. Don john 2. reigned in Castille.  
Eugenius being dead, 
Anno 1549.  Nicolas 5. was made Pope: who in one self same year, 
Nicholas 5.  was Bishop, Cardinal & Pope. He gave the Hat to Amadeus, which renounced the popedom. He celebrated the jubilee, in the year 1450. Boniface (as in his life we have said) was the first inventor of this jubilee from 100 to 100 years. These jubilees the Popes did willingly celebrate, for the great profit thereof arising, 
Platina.  Of this jubilee it is reported that as the people upon a time came from Vaticano to the city, they encountered a Mule of Cardinal Barbo. And when the number was very great of comers & goers, 
One Mule the cause of 200 men's deaths & more.  stumbled upon the unhappy Mule, which with the multitude was fallen to the ground, over whom fell many more, that it seemed they played the play which children use, called Crescael monton: more sacks on the Mill, and cast one upon another, so great was the press, that 200 men were squized & stifled with the weight. And for that this hap befell (as they call it) on Adrians' bridge others fell into the river. See here the effect of foolish zeal, without discretion or true religion. For how many of these had it been better to have stayed, and wrought in their houses for maintenance of them, 
S. P. Q. R.  their wives & children? But S. P. Q. R. Stultus populus quaerit Romam, to wit, foolish people go to Rome, but the wise abide at home. The Turk in the time of this Pope took the most noble city of Constantinople. 
Constantinople lost.  This Pope was much given to drink, and edify, not souls, but walls. Platina recounteth his buildings. He approved that which the Basile an Council, and Felix the fifth had done: and also admitted the Cardinals which Felix had created. 
Anno 1455.  In the 1455. year died Nicholas. In which self same year, or a little before, died Don john 2. king of Castille. In whose time lived john de Mena the Spanish Poet, as appear by the beginning of his poesy which he dedicated saying: To the most potent john, etc. 
Calistus 3.   
Calistus 3. a natural Spaniard of Valencia in Arragon, before he was Pope, called Alonso de Boria, who studied and read the Lecture in Lerida an Vniversite of Spain, was a most learned Cannonist. 
The Preachers of Bulls called Carmerants.  When he was Pope, all his care he bend to make war with the Turks. For which cause he sent many Echacueruos or deceivers (in Spain so commonly called) to preach his mockeries & pardons: 
The Pope forbiddeth appellation to the Council.  and incited against the Turk the Armenians & Persians: he caused certain countrymen to be strangled: for that they mocked at his mockeries and Bulls: he commanded that none should appeal from the Pope to the Council: and more of these things would he have done, had he longer lived. Over much liberty he gave to his Nephews, and chiefly to Rodrigo de Boria whom he made his Chancellor, and which afterwards was Alexander 6. 
Anno 1458.  Calistus, for very age in the 1458. year died. In whose time Don Henry 4. reigned in Castille.  
Pius 2. 
Pius 2.  before called Aeneas Silvius was a Notary apostolic in the Council of Basil: In his Orations and Epistles he spoke against the authority of Pope Eugenius: but after he was made Pope, he changed his copy. When he was Pope he treated of making war against the Turk: but nothing did, because he speedily died. He wrote two excellent books of that which was debated in the Council of Basil, which when he was pope he endeavoured what he might to hide and obscure: as unwilling to remember what before he had written: for he pretended (ambitious as he was) to magnify & greatly advance his authority papal. Estella Veneto speaking of him saith, that they never saw him fear either kings, 
The tyranni●● of Pope Pius.  Captains, or tyrants: he took part with D. Fernado bastard son of D. Alonso, whom (dispossessing john the son of king Renato) with force of arms, he made king of Naples. He excommunicated Sigismond Duke of Austria, because he chastised for his robberies his Cardinal Nich. Cusanus. He excommunicated Gregory of Hamburg a most learned lawyer: He took from Dirtherus Enseburgus the archbishopric of Maguncia: & put in his place Adulphus de Nassao; because he thought evil (as he said) of the Roman Church. The chief causes of the deposing of Dirtherus was; for that he constantly opposed himself to the Pope's unjust exactions, wherewith they rob the provinces, under pretence of war against the Turk. This Pius made a young man bishop: because he was nephew of the duke of Burgonie and brother of the duke of Bourbon (as noteth it friar john de Pineda) this election was cause of great mischief. He deprived the Archbishop of Benevente: He cited George, king of Bohemia, upon pain of losing his kingdom, to appear: many bishops deposed he for money: celebrated a council in Mantua; where he disabled the law Pragmatical, which was made in France, as a thing pernicious to the Roman seat: gave himself much to build: made Corsiniano, the place where he was borne, a city; and after his own name called it Piencia: imitating therein Alexander, who after his name, 
Anno 1464.  called a City, Alexandria; and Constantine, who called Byzantium Constantinople. In the 1464. year he died. Platina and Sabellicus say, that Pius 2. was accustomed to say: that matrimony with great reason was forbidden to the Priests, 
Note for this purpose, the following life of Paul 2.  but with greater reason it should be restored to them again: dna that moreover mentioned in the life of Pope Gregory 1. done and said by this Pope, touching this matter. Don Henry 1. reigned in Castille.  
Paul 2. before called Petrus Barbus, hearing that his Uncle Gabriel, 
Paul 2.  called Eugenius 4. was Pope, he changed his estate of living. For leaving merchandise, which he professed, he applied himself to learning: but he was of hard and dull understanding: and so, neither loved learning nor virtue. To Rome he went to his Uncle, and so was made Cardinal, and afterwards Pope. Of him saith Platina, that in Pontifical habit, and chiefly the Mitre, he exceeded all the Bishops his predecessors: wherein he consumed much money, buying where, and for great price he could Diamonds, Saphires, Emeralds, Chrysolites, Pearls, and other most precious stones, furnished and adorned, 
The Pope a Simonist.  wherewith, like another Aaron, he went forth to be seen and worshipped. Great diligence he used to gather gold, 
The red had.  and sold benefices also. He commanded that none should bear the red hat, except he were a Cardinal, In the first year of his bishopdome, he presented red cloth to the Cardinals, wherewith they might cover their horses or mules when they road abroad: 
Pope against Pope.  he endeavoured with arms to entertain his majesty Papal. Very wickedly he dealt with all the decrees and acts of his predecessor Pius: exceeding ambitious he was, and (as saith Volateranus) gave himself to pleasure. Estanislaus Reuthenus reporteth: that this Paul 2. reading certain verses, compiled against him and his bastard daughter, wept, and complained to his friends of the cruel law of constrained single life, seeing that he (which ought to be not only Prelate of the Church, but an example of chastity) saw his daughter with great shame in the mouths and eyes of all the city: who although she was most beautiful, yet he grieved (said he) she should be thought to be a bastard, knowing that by the law, she should have been borne in lawful matrimony, had not unhappy forced single life hindered it. So that he purposed (say they to restore marriage to Ecclesiastical persons: which he could not do, because he died. Against forced single life note that which Paphnucius in the first Nicen Council, 
Gregory 1.  & that which we have said upon Siricius, 
Nicholas 1.  Gregory 1. Nicholas 1. and Pius 2. This Paul 2. 
Pius 2. & Paul against forced single life.  promised long life unto himself: but having supped well to his liking, in the 1471. year, unseen of any, he suddenly died. 
Anno 1471.  D. Illescas Hist. Pontif. of him saith: A most great eater he was of fruits, and chiefly of Melons: and they in the end killed him: for one night finding in himself a strong appetite he lusted to sup upon both flesh and fish; and eat infinitely of all, and afterward did eat two whole Melons, with many other things of ill digestion: and a little lower: And half an hour after, a chamberlain entered, and found him fallen to the ground, and dead, that he never spoke more. Carion. lib. 5 of his history saith Paul 2. was openly infamous, and execrable, for his most filthy and unnatural lust, the report was public, that he was strangled of the devil; and his neck broken, in the very act of his abomination. Notwithstanding that such a one was Paul 2., yet did D. Illescas praise him for most liberal, an almes-giver, charitable and pitiful to the diseased, a friend of justice, and very merciful. But who so listeth to know what a one he was, let him read Platina. At him ended Platina his lives of the chief Bishops: of whom he received notable losses,, and injuries: he deprived him of his goods and dignities: cast him into prison, and caused him to be tortured: as Abbot john Tritemio reporteth, Platina remained in prison until Paul died. Don Henry 4. reign din Castille.  
Sistus 4. a Genowey, on the day of his coronation was in great peril of his life: for as they carried him in his horslitter to Saint john de Lateran, 
Sistus 4.  there arose great tumult against him among the people, that they hurled stones at him. So liberal he was, that what he had promised to one, he would promise also to another, and so to many, if many did demand it. He was overmuch addicted to his kinsfolks, and chiefly to his Nephew Pedro R●irio, a Franciscan Friar whom he made Cardinal, a cursed, filthy and riotous person. This Seraphical Minorit (consumed with fleshly delight) at the age of 28 years died. Many make mention of this cursed Nephew of the Pope. john Ravisius Textor saith: that when Sistus 4. was chief Bishop, Petro Presbitero Cardinal, consumed in two years, and that in vanities, three hundred thousand ducats. 
300000 ducats evil spent.  johannes Rivius, Baptista Mantuanus, and Baptista Fulgosus report fearful monstruousness of this beast. For he made no reckoning to walk by his house clothed with cloth of gold: the coverings of his beds were of cloth of gold, the basins wherein he did his necessaries, were of silver: that he caused the shoes of his friend Teresa to be covered with precious stones. All this is nothing. Baptista Mantuanus in his Alphonso, lib. 4. bringeth in Pluto, that gave him the welcome to hell. Sistus this Pope much consumed in wars: which to entertain, he invented & sold new offices. A solemn stews he builded in Rome, where enormous and wicked sins were committed. What Pope, or what incarnate devil is this? Every whore in Rome, did pay unto him, (as now also they do to the Pope) a julio, which is every week a rial, which then came to 20000 ducats. But the rent (say they) is now increased that it is brought to 40000. 
40000 ducats the Pope hath yearly of the Courtesans.  ducats of yearly rent. Horrible things of this Sistus & Friar Peter his Nephew writeth Mantuan. A great warrior also was this Pope, and that unjustly (as Volateranus witnesseth) he made wars against Vitellius Tiphernatus, against the Florentines, Venetians, Colonnists, against Don Fernando king of Sicilia, and Duke of Callabria, and against nations and Princes. He sought to hold at his command kings and Christian Princes, whom he advanced or put down as himself listed. He moved the Swissars to make wars with the Lombard's, whom he had excommunicated. He caused the jubilee to be from 25 years to 25 years: 
The jubilee from 25 to 25 years.  which Boniface 8. did institute from a hundred to a hundred years. And Clement 6. from 50 to 50. and this by persuasion of his kindred, which gaped for gain by him. He invented many offices of Scribes, Solicitors, Breviaries, and apostolic Notaries, which he sold for good money (if that may be called good, which is evilly gotten. He cursed Laurencio de Medici's a Florentine, because he hanged Raphael the same Pope's Nephew: he grievously afflicted the Florentines: and was a great defender of the Roman seat. The forenamed Volateranus lib. 5. Geograph. reporteth a fearful impiety of this Sistus 4. committed by his command, at the elevation of the sacrament: which when we speak of the Mass, 
The Rosary invented by Saint Dominick. Anno 1200. & after wards renewed Anno 1470.  we will afterwards declare. Leander Tritenius reporteth, that in the 1470. year, one Alanus de Rupa a Dominick, moved with certain visions, renewed the Rosary (as they call it) of our Lady: which (the Gospel of jesus Christ cast aside) he preached. And that this rosary should the more be esteemed, and of the common people adored, jacobus Esprengerus Provincial in Germany did extol it to the heavens with false miracles and illusions of the devil. And finally Sistus 4. approved and confirmed it: of which a book was made, in the beginning whereof it is said: that the blessed Virgin Marie on a time entered into the shut cell of the said Alanus, who taking of her hair, made a little ring, where with she was married to Friar Alanus: that she kissed him, and caused him to handle her teats and dugs: and lastly was so familiar with Alanus, as the wife wontedly is with her husband. 
Blasphemous dishonesties.  At such blasphemous dishonesties, and such dishonest blasphemies who can have patience. Surely I am ashamed to write them: but it is needful to discover their villainies and shame, that Spain and all the world may hasten to know them. And for as much as this foolish and superstitious devotion of praying over the rosary, is one of the most principal of the papacy: I will here briefly set down, what the Papists themselves report of it. The Dominican breviary, at Lions in France, printed in the 1578. year, saith, that in the 1200. year Saint Dominicke did invent and preach it: and that when so holy a devotion was put in oblivion, the glorious Virgin did determine to renew it: and so in the 1460. year she appeared (Tritenio saith 1470.) to Frie● Alanus: and commanded him, that he in her name should publish to all Christians this so needful manner of praying, promising him to confirm this devotion with signs and miracles, etc. It saith also: that in the 1466. year, the blessed Virgin, the more to inflame the hearts of all men with this devotion, appeared to the Priot of the Covent of S. Dominicke at Colonia, commanding him to preach it to the people, and tell them that very many and great mercies would the Lord show to all those, that should offer this Psalter devoutly unto her, etc. It saith also, that Sistus the fourth did confirm it, granting many indulgences to them that should pray it: the which many other chief Bishops did also confirm. It saith: that in the 1572. year, Gregory 13. commanded, that the feast of the rosary should be celebrated the first Sunday in October. There is a Spanish book, printed at Bilbo by Matthew Mares, in the 1583. year: which at large recounteth this history of the rosary, or Psalter, or Crown of our Lady, fol. 185. it saith, that Pope Clement 4. john 22. and Sistus the fourth granted 78 years of pardon for every time that they prayed over this Psalter. Innocent the eight granted also plenary indulgence, etc. Also Leo the tenth confirming all the pardons granted by the other Popes, to those that should pray it, etc. granted newly ten years, and ten times forty days pardon for every entire rosary, etc. Also Pope Alexander 6. granted to whomsoever should pray this Crown, full remission: and on the Fridays doubled: and how oft soever on good Friday he should pray it, so many souls out of Purgatory. Also fol. 187. it saith, Pope Paul 3. at the instance of the most reverend Cardinal, Don Friar john of Toledo. Archbishop of Saint james, 
If this be not to make a mock of the death of Christ what shallbe.  granted to all them that should pray the rosary fifty and six thousand years, and for every time plenary Indulgence. Thus far this book. And in two words to speak all; our adversaries never cease to count the great virtues of the rosary with many miracles confirmed. Behold how much hath the superstition of praying by count, the Paternoster and ave Maries crept in, whose first Inventer was Petrus Hermitanus, without the word of God, and without any example, of Saint of the old or new Testament. Behold whether the ignorant papists have great occasion to esteem their rosary, invented with false miracles and illusions of the devil, and renewed by the means of Friar Alanus: and what Alanus? The husband of the virgin Mary, preached by james the provincicall, and confirmed by Sistus 4. the holy father of Rome. All these strange wonders, blasphemies, and impieties have I reckoned, that our adversaries may be ashamed, seeing there be some that understand them: and so may turn to the Lord, who only is he that pardoneth sins: and graciously this for his son Christ's sake. In the 1477. year, Sistus 4. did institute the Inquisition of Spain: the first Inquisitors general was Friar Thomas of Torquemada, prior Dominican of Segovia: who so list to know more concerning the Inquisition, let him read the life of Alexander 6. which we will afterwards recount. Albeit such (as we have heard) was this Sistus 4. yet do our adversaries much esteem him. And so Felix Pireto when he was Pope, called himself Sistus 5. Onuphrius Panuinus, an Augustine Friar and the Pope's great parasite, 
The mother of Sistus dream.  reporteth that the mother of this Sistus 4. being with child of him, she saw in a dream, that Saint Francis, and Saint Anthony gave to this her son the habit and cord of their order. The mother for this dream, called him Francis at his Baptism. Proceeding in his fable he saith: that on a certain day, as the nurse washed him in a bath, the Infant swooned, and that she carried him almost dead to his mother. And that the mother seeing her son in that plight, and remembering her dream, promised and vowed that her son for six months space should wear the habit of Saint Francis; after which time they took from him the habit: which taking away the child, being now but one year old, became eftsoons infirmed, and much more grievously than before: But the mother renewed her vow, and then was he cured, who at the age of nine years, was made Friar in a monstearie of Saint Francis. Thus far Panuinus. see here, 
Papistical religion founded upon dreams & false miracles  upon what is the popish religion founded: upon dreams, illusions of the devil, false miracles, and lies. God by his just judgement doth blind them, and leave them to fall into a reprobate mind: And because they believe not the truth, written and manifested upon men in the old and new Testament, 
2. Thes. 2. 11.  meet it is (as saith Saint Paul) that they should believe lies. The report, that the Duke of Ferrara against the will and consent of Sistus had made peace with the Venetians, caused the death of Sistus. For so highly was he offended thereat, 
Anno 1484.  that within five days, & in the 1484. year he died. In whose time reigned in Castille & Arragon, Don Fernando and Dona Isabella.  
Innocent 8. 
Innocent 8. most luxurious  a Genowey, before called johannes Baptista Cibo, when he was Pope, conspired against Don Fernando king of Sicill, taking part with the Nobles, that rebelled against the king: But his enterprise not succeeding, as he supposed, unable to do more, he made peace with the king, with this condition: that he should have his tribute, & the rebels, their pardons: but the king performed neither the one, nor the other. The Pope after this gave himself to pleasure, which accustomably bringeth & draweth with it vanities, delights, pastimes, pomps, rio●, gluttony, whoredoms, & other such vices, & sins. He was of like beautiful & fair body (whereof he much esteemed) as was Paul 2. he was also like unto Paul 2. in hardness of understanding; & not given to learning. 
Sixteen sons and daughters of the Pope.  Eight sons, & so many other daughters he had without marriage, as by these verses of Marcellus appeareth.  
Octorecens pueros genuit, totidemque puellas:  
Hunc meritò poterit dicere Roma patrem.  
Spurcities, gula, avaritia, atque ignavia deses,  
Hoc octaue jacent, quo tegeris tumulo.  
To wit eight sons he begot, and so many other daughters: For this cause with reason might Rome call him father. Filthiness, gluttony, covetousness and negligent slothfulness, lie (o Octave) in this sepulchre. With riches and dignities he shamelessly advanced his children. He was the first Pope that without any circumstance, colour, or titles of Nephews or Nieces, as others had accustomed to do, dared publicly to do this. Wicelius notwithstanding, doth commend him for his holy life, learning, and eloquence. He was much inclined to lucre, and when neither his plenary Indulgences, nor his jubilee, nor was against the Turk could suffice to fill his hands; a new invention he found to draw out money. And this it was, he had found in a wall (said he) the title of the cross of Christ jesus, of Nazareth king of the jews, written in three tongues, Hebrew, 
The Pope found the title of the cross & Iron of the spear.  Greek, and Latin: and withal the iron of the spear, which pierced the side of Christ. Friar john de Pineda lib. 26. cap, 3 3. ¶ 1. saith: that Bajazet sent him the Iron of the lance, etc. that he should not permit Zizimus his brother to move wars in Turkey: This is he which now I will show to have been called Geme, etc. This Geme flying from his brother Bajazet retired to Rhodes: afterwards was he brought to France; then to Pope Innocent 8. and then to Naples, in the time of Pope Alexander 6. etc. Of this Geme will we make mention in the life of Alexander 6. Behold what great things can covetousness effect, A great drinker he was, and in his time all the offices in Rome men might have, and had for money. In a certain place called Polo, he condemned for heretics. 8 men 6 women, & the Lord of that people, because they said, that none of Peter's successors had been Christ's vicar, but those only which had imitated the poverty of Christ. 
Anno 1492.  In the 1492. year died. Innocent Don Fernando, and Done Isabella, then reigning in Spain. Alexander 6. a natural Spaniard, borne at Valencia, was so abominable and shameless, that his papists themselves do openly speak it. 
Alexander 6. abominable.  Panuinus an Augustine Friar, upon his life, and not without cause, saith filthy things of him, and albeit he said much evil of him: yet left he much unsaid. He saith then, that Alexander aided by certain Cardinals, corrupted with blind ambition, and avarice (a good beginning) attained to such great dignity: who afterwards perceiving the great unfaithfulness of this ungrateful Pope, received the Chastisement for selling of their suffrages, that their service deserved: the chief of these Cardinals was Ascanius Esforcia, who sold it for great gifts and promises which Alexander made: and principally, that Alexander promised he should be his Chancellor: which office very few years he enjoyed. The rest suffered moreover great misery, and calamities: some lived in banishment, others were imprisoned, others violently murdered. And that moreover, which of him writeth the forenamed Panuinus; among other things he saith: Some fathers there were in that election, which prophesied (and were not false Prophets) that a Spaniard was foolishly chosen; who was a man that would smother wickedness, a great dissembler, and one that in the end would be a total rain to all, etc. The old Spanish proverb in these miserable Cardinals is verified. Plaze la traytion, mas no eltraydor. The treason pleaseth, but not the Traitor. jeronymus Marius, in his Eusebius, speaking of this Pope, saith: who can reckon the foul, & never heard of deeds of Alexander 6. 
Alexander upon condition to be Pope, gavehimselfe to the devil.  He made a covenant with the devils. He gave & delivered himself wholly unto them. So that by their means and arts he might attain to the Popedom: which when the devils had promised, and performed, so holily Alexander ordered his life, that he never attempted to do any thing, but first he consulted thereof with the devil. 
Anno 1500.  In the 1500. year, he granted the jubilee not to such only, as should come to Rome; but also to those that would not, or could not come thither, provided that they gave a certain sum of money. Pope Boniface 8. 
The first jubilee conditional.  in the 1300. year, granted the jubilee from 100 years to 100 years. Pope Clement 6. in the 1350 year granted it from 50 years, to 50. years. Pope Sistus 4. in the 1475. year, granted the fame from 25 years, to 25 years. But it benefited him nothing, if he came not personally to Rome. Our Alexander moved with that spirit that made him Pope, did grant it, not to those only, which should come to Rome: but to those also that abode at home: conditionally to give money, as before we have said. 
The ceremony of the year of jubilee.  And seeing we now entreat of the jubilee, it shallbe good to recite here the ceremony which is used in Rome. Among many other Churches which are in Rome, seven principal there are, where pardons are obtained, every one of these seven Churches hath one gate or wall at the least fast closed so that none can go in, nor out thereby, but in the year of jubilee. The Pope set in a chair, borne on men's shoulders, and clothed with red goeth to S. Peter's, the principal Church there. And being brought to this shut gate, saith the 9 verse of Psal. 24. Atollite portas principes vestras, ' etc. Lift up your heads ye gates, etc. & (this saying) with a golden hammer, which he holdeth in his hand, he giveth a blow; & at the blow giving, in a moment, the earth, brick, & mortar which murred the gate, fall wholl●y down, and so the people, which will purchase the jubilee, enter by that gate: for if they enter by another gate, they shall not obtain it. The matter that murreth the gate, is so within undermined and prepared, that when the Pope striketh, then falleth it down. And so great is the press of the people to enter, that there is no jubilee wherein some or more persons be not stifled. And such is the superstition of the common people, and foolish and ignorant devotion: that it leaveth neither small stone, nor mortar, nor earth, nor dust of that broken wall. Each one striving, endeavoureth to take some thing, which they reserve for relics, & carry with them to their countries. This gate call they, the holy gate. 
The holy gate.  Clement 6. (as in his life we have said) commanded the Angel of Paradise, to carry into heaven, the soul of the pilgrim, which going to Rome to obtain the jubilee, should die by the way. What a grement hath this jubilee, instituted by the Pope, 
The jubilee by God instituted  with that jubilee, which jehova who is the true Almighty God, in the 25. chap. of Leviticus, did institute. From 50 years, to 50 years, did God institute the year of jubilee, that therein every servant of the jewish nation, should depart out of bondage, and have freedom as the rest, and that the gauged possessions should return to their first owners. So that the year of jubilee was a year of freedom generally to all the children of Israel. The papists are very apes, which imitate and follow, either the jews or gentiles. But return we to our Alexander 6. who invented always possible to gather money: and so made a new College of notaries of writing, which were So in number, every of which offices he sold for 750 ducats. He created 36 Cardinals, or (as saith Panuinus 43) 18 Whereof were Spaniards. And of these 18 three were his alyes, very neerekinne, and of his name Boria. Much inclined he was to building: Comedies, and interludes, he heard with great pleasures: never in Rome had sword players, fencers, and bawds more liberty then in his time; and never the people of Rome had less freedom: A great multitude of promoters were in his time, and for the least matter, or word, the punishment was death. All this the devilish father permitted, for the foolish love, that he bore to his children. For he imitating his predecessor Innocent, put all his felicity in advancing, and without all shame enriching his bastards: The least of his sons he made prince in Sicilia the second, called Caesar, he made Cardinal, the greatest of all made he Duke of Gaudia. This Duke (as saith Panuinus) after both brothers had supped that night together, in the house of their mother Zanochia, Caesar his own brother murdered, and cast him into Tiber. All this the Pope his father understood and knew; yet dissembled the same: For this Caesar, which was the worst of all, did the Pope his father love more than all: for through ambition and avarice he slew him. The brother being dead, Caesar esteemed not the hat, but gave himself wholly, to milytary exercises: and carrying with him great treasure, he went into France, where he married with a near kinswoman of the King, and was made Duke of Valence. This Caesar, by means of the king of France, and the Pope his father, came to do what he would in Italy. So much did king Lewes 12. in regard of his bond to the Pope, for the son of the Pope: who had dispensed with him to forsake his lawful wife, sister of Charles his predecessor, and to marry with the Duchess of Britain, Charles his widow: as Pineda in his 26. book 38 chap. ¶ 1. and 2, declareth. Who lists to know the abominations, and villainies that this Pope's son committed, let him read Panuinus. When Alexander 6. was dead: Caesar his son fell from the Majesty and power wherein he had lived. For by commandment of the king Don Fernando, was he taken and carried into Spain: where he remained prisoner 2 years in the Castille of medina, from which prison he escaped & fled to the king of Navare: whom in some wars he served, whereof an harquebus (as saith Carrion) he died: or as saith Pineda lib. 27. cap. 4. ¶ 4 a young gentlemen of the Garceses of Agreda, with a flew him in Navare. The daughter of this Alexander 6. called Lucrceia (whom like a wicked irreligious man he carnally knew) was 3 times married, the first with john Efforcia Duke of Epidauro, the 2 having forsaken the Duke her first husband, with Don Lewes of Arragon, bastard son of king Don Alonso: the second husband being dead, the third time she married with Don Alonso Duke of Ferrara. At whose nuptials (as declareth Panuinus) the father made great mirth and feasting. Note here the small shame of Pope Alexauder. By an Epitaph made johannes jovianus Pontanus, how holy and chaste was the single life of this Pope, and what was his religion manifestly appeareth. Then speaking of Lucretia, he saith.  
Hic jacet in tumulo Lucretia nomine, sedre,  
Thais, Alexandri filia, sponsa, nurus.  
As much to say, as here in this tomb lieth in name, Lucretia; but in deed, Thais, the daughter, Spouse, and nurse of Alexander. Zanazaro, a famous man of that time, and excellent port, of Alexander saith.  
Policitus caelum, Romanus, & astra, Sacerdos,  
Per scelera, & caedes adstyga pandit iter.  
The Roman Bishop, who heavens and stars did promise, by his villainies, and murders is gone the way to hell, the fame also.  
Ergo te semper cupiet, Lucretia sextus?  
O Fatum diri numinis: hic pater est.  
How then, Lucrrtia, will sextus ever desire thee? Gunluckie fate: he is thy father: Of Alexander 6. they say, that he sold the crosses, 
The Simony and sacrilege of Alexander.  the Altar, & Christ himself. All this he had bought before, and therefore might sell the same: So Alexander committed Simonte in buying it, and sacrilege in selling it. This Alexander is he, that caused Geme, or as others call him Zazimo brother of the great Turk Bajazet, whom he held prisoner in Rome, to be poisoned: and this did Alexander for 200000 ducats which the great Turk sent him: what good example was this to work the Turks conversion? Of this Geme began we to speak in the life of Innocent 8. & here with him will we make an end. Charles 8. K. of France made war with Pope Alex. in Rome, the pope seeing himself unable to resist the Frenchman made peace with him: among other acords this was one, that the Pope should deliver over to the king, Geme the Turks brother. This put the Pope into great pensiveness: because he should lose 40000. ducats, which the Turk yearly gave him: that he should not let Geme go. The Turk in the end promised 200000 Ducats, to cause Geme to die, as with poison he performed. In Naples Geme died, to the great grief of the king, as saith Guiciardine, & others, or after iovius, in Goeta: but all agree that he was poisoned, with yoyson which Alexander caused to be given him. This is he, that to maintain his tyranny, called the great Turk aforenamed, against the king of France: 
The Pope calleth the Turk against the French king.  wherein he gave example to Francis, of France, to call afterwards the Turk, against our king Don Charles the Emperor. This is he, which commanded both the hands and tongue, of Antonius Mancinellus, a most learned man to be cut off for an elegant oration, which he made against his abominable customs, most filthy life, and not heard of villainies: But God, who is just, gave him his hire: And thus it was; that being at a banquet, which he made to certain Cardinals, and Senatos of Rome, of purpose to poison them, with the self same poison that he poisoned Geme the Turks brother withal, the servitors ill advised, mistaking one flagon for another unwillingly gave drink to the Pope of that flagon wherein was the poison, 
Poison.  and so (after he had 11 years Poped) he and some of the servants, 
Anno 1503.  and Cardinals, in the 1503. year died. 
Anno 1499.  In the time of this Pope, and the 1499. year, jeronymus Savanarola a Dominican, 
Savanarola his life & doctrine.  that excellent preacher, a man admirable in life, and doctrine, with other his companions, was burned in Florence. He maintained the communion in both kinds, condemned Indulgences: sharply reproved the wicked life, and great carlesenesse of the Pope, Cardinals, and moreover of all the Clergy, in their office: denied the Pope's supremacy, taught, that the keys were not given to Peter only: but to the whole: Church. He said: that the Pope followed neither the life, nor doctrine of Christ, seeing he attributed more to his indulgence & trifling traditions then to the merit of Christ. He affirmed that the Pope's excommunications were not to be feared: & foretold some things which were to happen, namely the destruction of Florencr, & Rome, & the restoring of the Church: which in our time have come to pass. For this cause, the Count Franciscus Picus Mirandula, called him an holy Prophet: and defended him by writing against the Pope. Marcillius in a certain Epistle, and Philippus Comineus in his French History say, that he had a prophetical spirit, and many other learned men defended his innocency. D. Illescas, in the life of Alexander 6. speaking of Savanarola, saith these words: Many opinions there were, and yet wants there not some which judge of the justification of this fact. This only resteth, to refer the same to the judgement of God: who knoweth the secret of all things. I heard the most learned father and master, Friar Mancius of the order of Saint Dominicke say, that he heard it affirmed of a faithful witness and familiar of Bishop Remolinus (which afterwards was Cardinal) that it repented the Bishop all his life time to have pronounced this sentence. And that for satisfaction thereof before God, he fasted three days in the week. And verily, who so readeth some spiritual things, which he left us in writing would not deem them to proceed from an hypocritical, but a true religious man: Hitherto Illescas. In the time of this Alexander Don Fernando and Dona Isabella reigned in Spain. 
Six notable things happened to Spain about the year 1492.  In whose time, about the year of the Lord 1492. somewhat more or less, six notable things happened in Spain. The 1. the Pope was a Spaniar dthe 2. Grananda was won. The 3. the discovery of the Indies. The 4. The inquisition of Spain. The 5. the holy brotherhood. And the 6. 
1.  the disease called Bubo. Abominable (as we have seen) was the Spanish Pope Alexander) never good, 
A Spanish and abominable Pope.  but great mischief did he to Spain, or any land of the world. The taking of Granada wrought great good unto Spain in freeing it from continual wars, & slaughters between the Christians & the Moors, and in banishing out of all Spain, the false sect of Mahomet. The discovery of the Indies that (being well considered) hath done more hurt than good, 
The taking of Granado.  to the souls of the Spaniards, 
2  that went thither. Casaos' the bishop (who was an eye witness, & a natural Spaniards) wrote a book of the cruelties of the Spaniards towards the poor Indians, would God those which went thither, had had more zeal to teach, 
3  & augment the holy catholic faith, 
The discovery of the Indies  contained in holy scripture, then to enrich them selves, and for the enriching of themselves, to murder and on all sides rob (as they say) that simple people, which had reasonable souls, aswell as we; and for whom Christ also died. The Indians (as Augustine de çarate complaining, reporteth in his History of Peru; said that the Spaniards took from them their Idols, and gave them the Idols or Images of Spain, crosses, the Virgin Marie etc. to worship: They said: that the Spaniards had taken from them their many wives, telling them that the law of jesus Christ permitted but one only wife, and took them for themselves. Had they taught them to worship God in spirit and truth, as he saith that he will be worshipped: 
john 4. 23.  no mention at all had been made, of Idols or Images: seeing that God, in the second commandment of his holy law forbiddeth them. And chiefly the Indians being so addicted to Idolatry. If the law of Christ permit but one only wife, 
Gen. 2. 24.  according to the first institution of marriage, wherefore kept our Spaniards many whores and concubines? What manner of Doctrine was this? If the blind lead the blind, both fall into the ditch. The which to our Spaniards and their Indians hath happened. 
4  God send them better teachers. Of good zeal and intention, 
The Inquisition.  was the Inquisition ordained; and after some, it was ordained before the wars of Granada, by the same Don Fernando, whiles Sistus Poped. But be it as it was. 
〈◊〉  In the time of Alexander the fixed, and after the wiving of Granada, was it truly executed. Then commanded king Don Fernando, that all the jews should be baptized which would live in Spain: or otherwise depart: and so (as saith Sabellicus) departed a hundred and twenty thousand. The Inquisition than was instituted, to teach the Christian religion, to jews, and Moors which were turned Christians, and yet secretly returned to their old customs. But having now almost ceased, with the jews and Moors, from day to day, hath it done more and more tyranny against the faithful, 
The manner of the Inquisitors teaching showeth the spirit that moveth them.  Catholic and true Christians, who detesting Popish Idolatry, and vain superstitions, confess that only God, the Father, Son, and holy Ghost is in spirit and truth to be worshipped. Their manner or teaching them, whom they suppose to err, is injuries, disgraces, tortures, whippings, and evil life, Sanbenitos' galleys, perpetual imprisonmentes, and in the end Fire, wherewith they burn those, whom God, by his mercy, maketh constant in the confession of his son Christ jesus. Who so listeth to see the crafts, deceits, stratagems, and cruelties, which the Lord Inquisitors, or to speak better Inquinators of the faith use, with the poor sheep of jesus Christ, appointed to the slaughter, or furnace, let him read the book entitled Inquisitio Hispanica, translated into French, English, and Flemish. In this book it is lively depainted, and with many notable exampeles confirmed. This is to be noted, that how many soever entered into the Inquisition (for what cause soever) all came out with confusion, and loss of goods, and many, of their lives, and none at all instructed. Such is the entreaty wherewith the Fathers of the faith doth entreat them. They have not leisure to teach them, but to rob and kill them. Would God, that according to the laudable custom of Spain, in other Audienecs, judges of residence should be sent, men learned and void of passion, which might examine the Inquisitors, and those that be, and have been prisoners in the Inquisition: O what would then be discovered? Aragon as it were by force, received afterwards the Inquisition: and so they killed the first Inquisitors. In the 1546. year, Don Pedro of Toledo attempted to place it in Naples, but could never effect it, (as Doctor Illescas upon Paul 3. reporteth. For the Neapolitans, did vehemently withstand it. Things standing in these terms, Pope Paul before certified of what passed in Naples, dispatched forth a writ apostolic, whereby he declared, that the knowledge of causes, touching the offence, of heresy appertained to the ecclesiastical Court and jurisdiction apostolic, commanding the viceroy, and all whomsoever secular judges, to surcease in them, and not intermeddle to proceed against any heresy, by way of Inquisition, nor any other manner: reserving to himself the determination of such causes, as of a thing concerning the Ecclesiastical jurisdiction. Thus far Doctor Illescas. Some years after, one Sayavedra Cordoves, persuaded the king of Portugal that he was sent a Nuncio from Paul 3. unto him. And so in the 1545. year, thus brought in the Inquisition into Portugal. There went out of Portugal 30000. jews. Time brought it to light, that the Pope had not sent him, and so was he condemned to the galleys. Another pleasant conceit have I heard of this Nuncio, an excellent writer he was, and well knew to counterfeit what handsoever. This Nuncio, remaining in the galleys, came a poor woman to beseech the General of the galleys, to aid her with some alms, for the marriage of her poor daughter. The General made answer; that very willingly would he help her: but present want of money, was the cause he could not. The poor woman with this answer departed weeping; of whom, when the Nuncio saw her weep, he demanded the cause of her weeping: She told him, that which she had passed with the General. Then did he comfort her, saying: that he would effect what she desired. And taking ink and paper, he wrote these words: Steward, upon sight of these presents, give so many thousand marmades (the number I remember not) to her that shall give you this schedule, which schedule the Nuncio subscribed, as if the General himself had done it. The poor woman departed with her schedule to the Steward. The steward answered: that he wondered his Lord would in such a time send that schedule. But sith such was his pleasure, he would give her that which he commanded him to give her: and so gave it indeed. When the day came that the General took account of the steward, the steward presented the said schedule unto him: which he read again, and said to the steward. True it is, that such a poor woman came to me to ask an alms: but I answered her, that I could not help her for the present. And beholding the subscription said: this is my hand, but I wrote it not. Wherefore he made inquiry in the galley who had written it: and it was proved to be the Nuncio. For which cause the general would have caused his hand to be cut off: but at request of many, his hand cutting was spared and he put to the oars. For by reason of his wealth, he rowed not-before. D. Illescas in the life of Clement 6. saith: that he saw him in the galley rowing. One of the chief causes of the low country's revolt: wherein so many thousands of Spaniards and other nations have died, and so many millions of crowns have been wasted, y aun el rabo (como dizen) estápor desollar: 
4  & yet the tail (as the say) is to be flayed (for to begin anew is each day needful) was, 
The Inquisition is the cause of the revolt of the low countries.  that the Duke d' Oliva sought to bring in the inqusition. You see here the profit which the Inquisition hath brought to Spain. This say I not, as though I would that there were neither king, nor ruler, but that each one might do, and believe what he listed. Good laws be necessary in every common wealth, for this cause committed God the sword to the Magistrate, 
1. Pet. 2. 14.  for the chastisement of the wicked and praise of the good; as saith the Apostle Saint Peter. Let them then that do evil be punished; but not tyrannically. All laws permit the delinquent to know who is his adversary, and the witnesses that depose, and who they be, that he may except against them, if they be infamous, or his enemies, etc. In this Inquisitorie Audience, the Lo. Treasurer, who it may be never knew nor saw the delinquent, is made party, the witnesses, how infamous, what villains soever, or great enemies they be, are never named, and so cannot be excepted against. The which is contrary to all divine and human justice. If the witnesses have witnessed against one, three or four things, the Inquisitors do charge him, as though the witnesses had spoken of ten or twelve things, much more horrible than the witnesses have deposed. And so may the Inquisitors do what they list, knowing that there is no resident judge, which is to take account of that they have done. Against this tyranny do we speak. May it please the divine Majesty, which hath given to the king the sword, authority, and command over all whatsoever that live in his kingdoms, be they secular (as they term them) or ecclesiastical; to put into the kings heart willingness to be informed of the wrongs and grievances which the Inquisition doth, and to give (as is his duty) remedy for the same, which one day I hope the Lord will perform, & revenge the blood of the just, which the Inquisition unjustly hath spilt. The blood of the Just, 
Apoc. 6 9  is as the blood of Abel, crying for vengeance. How long (say the dead) for the word of God etc. 
5  Lord holy and true, 
The Brotherhood.  wilt thou not judge & avenge our blood. etc. The brotherhood hath done, and doth great good to Spain: for it cleanseth the ways, and waste places of the eves, and robbers and so men may walk, and sit safely, under their fig trees, and at the foot of their vine. 
The 3 holy sisters of Spain.  A common proverb it is, that in Spain are three holy sisters: the holy Inquisition, the holy Cross, and the holy brotherhood: from the one, which is the Inpuisition, they pray God to deliver them: from the other, will they keep themselves. The tyranny of the Inquisition, in this saying is noted: 
6  God of his great love deliver us from it. 
The Bubos a disease called the French pocks.  The Bubos (a disease until then unknown in Spain) they brought with them, which returned from the Indies; wherewith God did punish them, for taking the wives that were not theirs. This filthy and contagious disease, hath spread itself so greatly throughout all Europe, that they make now almost no reckoning thereof. And he is not holden for a gentleman which hath not had two or three times the bubos (as they call them) Other nations call them, the French evil. The Frenchmen call them the disease of Naples. A disease it is, wherewith God punisheth such as live in that filthy single life, despising marriage, which God in Paradise, 
john 2. 11.  & the state of innocency ordained; and jesus Christ with his first miracle (as saith Saint john) at a marriage in Cana of Galilee confirmed: albeit the popish votaries call it filthy, etc. Return we to Alexander 6. Of him saith the Enchiridion of times, that many things in his time did he licence, which neither for his person, his estate, nor for Rome (being that it ought to be) were lawful and honest. Machavell lib. de Principe, cap. 18. of him saith: Nought else but deceive men did ever Alexander the sixth, nor ever did he think upon other things: and found means suficient to effect it: and never had man more efficacy in striving to affirm, and with greater oaths would promise a thing, and less perform it, notwithstanding his deceit did always prosper with him, etc. Guicciardine, a grave author and of much credit (as faith Doctor Illescas) in the life of Alexander 6. ¶ 2. lib. 2. of his History giveth this notable testimony of him. The most vile nature (saith he) of the bishop made what wickedness soever in him credible. Who listeth to know further of this abominable Alexander 6. great shame of our country of Spain, 
Anno 1503.  let him read Paulus iovius. In the 1503. year, Alexander with poison, as before we have said, died. Don Fernando and Dona Isabella, then reigning in Spain.  
Pius 3. 
Pius 3.  of Sena, nephew of Pius 2. was thus chosen: when Alexander was dead, Caesar his son which murdered his brother, etc. advanced with all the treasure, and jewels of the Pope, and with twelve thousand men, guarded the Vaticano, a place where the Cardinals use to assemble for a new election. And this he did, that the Cardinals should make Pope, whom he best pleased. But to another place they went, called Minerva, which when Caesar understood, he sent thither his people, and beset them about. Then ran the report through Rome that the Cardinals were prisoners, and that there was nothing but death to be expected throughout all Rome. So great was the fear, that it only seemed Hannibal was eftsonnes to enter Rome. Caesar in the end, at the request of the Romans, and the Ambassadors of Spain and France. And for that his purpose he saw would not prevail, with all his people departed from Rome. And so the Cardinals went to their Conclave; where after long contention, they elected Pius 3. who being Pope, he presently conspired against the French, which occupied a great part of Italy: But he proceeded not further, for having Poped but 27. days, in the 1503. 
Anno 1503.  he died.  
julius 2. 
julius 2. a warrior.  a Genowey, nephew of Sistus 4. by his great and subtle wit, obtained great dignties, and in the end, to be Pope. A man he was naturally inclined to wars: which inclination, albeit he were Pope, yet mortified he not; but holding rather absolute power (as the Pope's feign to have) put the same in execution. He had great wars with the Venetians, the king of France, the Duke of Ferrara, the Bentivolians and other Princes. This julius, in the space of 7. years, that he warred with his excommunications, and arms, he took many things from Christian Princes. In which seven years, through the intolerable tyranny of the Pope, 
200000. men slain by occasion of julius 2.  there died by the sword above 200000 men. And yet nothing at all he grieved, imitating therein, the cruel Nero, who having caused Rome to be fired, rejoiced to see it burn, as saith the Spanish song.  
Mira Nero de Tarpeya,  
A Roma como se ardia:  
Gritos dan ninos y vieios,  
Y el de nada se dolia.  
Tarpeian Nero did behold  
Rome City how it burned:  
Yield shrieks and cries did young and old,  
His heart yet nothing turned.  
This julius was the cause of that so cruel and bloody battle of Ravenna, between the Spaniards and Frenchmen: wherein both the conquerors and the conquered remained losers. He seeing himself unable to vanquish the French king by arms, attempted another way, and so excommunicated him, and also with him the king of Navarre, which took part with France, he gave their kingdoms for a pray, to such as could get them. By virtue of this excommunication, Don Fernando the king that wan Granada, entered into Navarre, and in the 1512. year, 
Anno 1512.  by force of arms took it. Guicciardine in his 11. book of his history, 
Navarre taken.  speaking of this taking of Navarre, saith these words: The king of Navarre being unprepared and hopeless of power to make resistance, fled to Bierna on the other side of the Piren mountains: The kingdom of Navarre being abandoned (except certain forts, kept for the fled king) without any cost or difficulty, and this, more through the reputation and nearness of the English, than his own force, came into the power of the king of Arragon, who unable with other title to avouch his lawful possession, alleged the occupation thereof to be rightfully for the seat apostolic. The noble Acts of king D. Fernando, be summed up in this Sonnet.  
junté Arragon con Castilia,  
Gané à Navarray Granada,  
Puse in Napoles mi silla,  
Conquiste desde Sevilla  
Otro mundo con miarmada.  
Castille with Arragon I joined:  
I wan Navarre and took Granada:  
In Naples my seat I placed.  
Another world from off Sevilla  
I conquered with my Armada.  
In this self same year 1512. 
Anno 1512.  (as Friar Alonso Venero) in his Enchiridion of the times reporteth) died Paschal Bishop of Burgos. In this Bishopric he ordained, 
Vigils prohibited in Bu●gos.  that no vigils should be kept in Churches, for the dissolute behaviour, dancings, and other things much offensive to God, which there passed, and oft times whoredoms, and other grievous sins. Thus far Venero fol. 117. For the same causes in all Spain were they also taken away, for Pilgrimages were commonly turned into whoredoms. Doctor Illesoas upon the life of Eugenius 1. saith: that in the time of this Eugenius was celebrated the Council of Cabilona, etc. In which it was commanded, that in Churches, hermitages, & other houses of devotion (where it is accustomed to go on pilgrimage, & to make watches) no dancing nor vaulting should be used, etc. & a little lower: This is a thing that requireth remedy; & I hold it for good: if the prelate's should command to shut by night, the houses of devotion; & that there should not be in them the cry & small devotion, & the other inconveniences, which we ordinariely see in such like places, etc. And upon the life of Benedict. the eight saith, the same Illescas: That it should not be amiss for the prelate's to command: that none remain by night in such like hermitages, for many wicked things which are there committed should be excused, etc. This julius with his host, upon a time, issuing out of Rome, hurled the keys of Saint Peter into the river Tiber, saying. Sith the keys of Peter are now of no force, et, the sword of Paul prevail: and so drew he the sword out of the scabbard: For like a good captain, he carried the sword at his side. Upon this so notable a deed, many Poets made verses, of which I will recite four, that declare the History.  
Ind manustrictum vagina diripit ensem,  
Exclamansque truci talia voce refert.  
Hic gladius Pauli nos nunc defendet ab host,  
Quando quidem clavis nil juuat ista Petri.  
From scabbard then his naked sword he drew.  
Exclaiming &, with cruel voice he said:  
This sword of Paul shall make our foes to rue.  
Sith Peter's keys nought serve us for our aid.  
What religion had this Pope, that so shamelessly mocked with Saint Peter, and Saint Paul? When he was made Pope, he promised, & that with an oath, that within 2 years, he would hold a Council. Of this oath maketh mention, Friar Bartholomew Carrança, speaking of the Lateran Council, that in the time of this julius was holden. But when the 2 years, & years, & years more passed, and no hope of a Council was seen, the Pope being far of from any such matter (for that the Counsels are too bitter purges for the Popes: as before in the Counsels of Pisa, Constance and Basile we have seen) 9 Cardinals (whereof Barnardino Caravaiall a Spaniard was one) together with the procurators of Maximilian the Emperor, 
The Council of Pisa.  and of Lewes 12 king of France, assembled at Milan and nominated Pisa for the Council to be holden, which should begin the first day of September, in the 1511 year. 
Anno 1511.  The causes that moved them so to do, 
The Pope perjured.  were, that the Pope had broken the oath which he had made: sith so many years passed, yet made he no show of a Council: & therefore, to accuse the Pope of enormous offences, had they called a Council: Their purpose was, to deprive him of his Popedom: where unto he had aspired through ambition and bribes. But julius understanding hereof commanded under a grievous pain, that no person, of what condition, or estate soever, should go to Pisa and that nothing of that should be obeyed, 
The Council of Lateran.  which those of Pisa decreed, ordained, and nominated Rome for the celebration of a Council, the year following; 
Anno 1512.  which was to begin the 9 of April, 1512. At this time lived in Padua, Philipus Decius, an excellent lawer: who by writing, defended against the Pope, the cause of these Cardinals. When the king of France perceived that the Pope had joined with the Venetians to make war with him; 
Esaias 5.  he called a Council at Tours, 
Anno 1513.  and there propounded these 5 questions: whether it were lawful for the Pope to move wars, and that causeless, against any Prince: whether such a Prince defending his country, might set upon him that had invaded him, and depart from his obedience? It was answered, that it is not lawful for the Pope to move wars, etc. and that it is lawful for such a Prince, in defence of himself, to do that a foresaid: and that for the kingdom of France, the law pragmatical aught to be observed. That no account was to be made of the Pope's censures and excommunications, if then he should pass them. The King receiving this answer, sent it to the Pope, praying him either to be content with a peace, or else to call a general Council, purposely to examine and determine this business: but the Pope admitted, neither the one nor the other. This wretched julius, as some author's report, was reputed for a great Sodomite. Queen Anne of France (say they) sent 2 youths to Cardinal Robertus Nanetensis to be instructed: whom the Pope abused: the like report, another author maketh of an Almain youth, & great Lord, with whom he committed the like wickedness. These be things, which neither honest pen ought to write, nor chaste ears to hear: yet is it needful to discover the shames of the Roman Court; that Spain thereby be no longer deceived. And for this, pardon me good Christian reader. Albeit that such a one was julius; yet wanted he not those, that did extol him for very Godly, wise, prudent, and a man of Counsel. Woe unto you that call evil good, and good evil. When julius had Poped 10. years, in the 1513. year, he died. In whose time died also Dona Isabella Queen, and in her place Dona jane her daughter, which married with Don Philip of Austra, son of Maximilian the Emperor reigned. And so the low countries were joined with Spain. 
Leo 10.   
Leo 10. 
An Atheist.  a Florentine, was of his own nature, quiet and gentle: but leaving himself to be ruled by unquiet and cruel men, he suffered many Insolencies to be committed. Much given he was to Idleness. pleasure taking, and carnal delights, many bastards he had: whom he greatly enriched, making them Dukes, and mighty Lords, and marrying them with great Ladies. At the age of 13 years, was this Leo made Cardinal; what age was this to be a pillar of the Church? At this Coronation, were made most great feasts which should be long to recount: Above 100000 ducats (they affirm) were cast among the people, as saith D. Illescas upon the life of Leo, etc. Leo 10. at one time created 13 Cardinals among whom he would make Raphaell Vrbinas, a most excellent painter, that this way, he might recompense the great sum of money which he owed him for his pictures. See here wherefore the hats do serve; & yet is this to be passed over, for they are wontedly given for other abominations. Liberal he was in granting of Indulgences, & much more in taking money for them, to enrich his children. In the 1515. year, Leo granted a jubilee to Fra●ucis king of France: which jubilee passed also, into many other provinces. The comissares Echacueruos deceivers did preach, that whosoever would give the sum of money which was taxed should draw one, what soul he would out of Purgatory. They said: that God (according to the promise made to S. Peter, 
Mat●h. 16.  whatsoever thou looseston earth shallbe loosed in heaven) would do all whatsoever they would. But not a farthing (said they) must be wanting of that which was taxed. They pardoned those that took this jubilee, for things done, and to be done; which gain (as they said) displeased many Godly and learned, and so they began to debate the question of the authority, and power of the Pope. Which question, was the ruin of the Popedom. Martin Luther, 
Martin Luther  among others, opposed himself to these Insolent Pardons, and preached against them in Almaigne (as saith Bartholomew Carança a dominican Friar) whose words, be these: In the time of Leo 1●. Martin Luther an arch heretic, arose up in Germany: who first preached, and wrote against the Indulgences of the Pope, afterwards against the Primacy of the Roman Church, then against constraned single life, and other rites, and customs of the ancient Church. Carança our adversary, doth herein witness, what was the cause that moved Luther to speak against the Church of Rome. Who listeth to know this, let him read Sleidons History. Eckius took part with the Pope: 
What the cause was that moved Luther to speak against the Church of Rome.  and Luther and Eckius in the pulpits, preached, the one against the other. When Leo 10. heard of these rufflings, he condemned Luther for an heretic, which condemnation understood by Luther, he apealed to the first General Council: wherein he did imitate the university of Paris, which a few months before had appealed from the same Leo, to the Council. In Rome Leo caused Luther's books to be burned, 
Lnther burneth the Cannon Law.  which when Luther understood, he burned in Wittenberg the Cannon Law, which is the decretals, and Popish decrees, saying as they have done unto me: So have I also done unto them. Who will not wonder, and be astonished at so great a courage, and daring boldness, that a poor begging Augustine Friar should dare to do such a disgrace, and to give such a blow? and to whom thinkest thou? to the Pope. Was not the Pope he, whom in times past the potentates, Princes, kings and Emperors, fell prostrate unto, and worshipped? How cometh it then to pass, that a mean man of no esteem, gave him such a blow, that he left him for dead? Not Luther, but God it was, 
1. Cor. 1. 26.  that chooseth the low things to confound the most high. T●e stink of the villainies and abominations of the Popes, & Clergy, was gone up to heaven: now were the iniquities of the Amorites come to their height. And God cast down the pride of the Pope a second lucifer. God gave us the grace, that acknowledging such a benefit, we may be thankful, and in holiness and righteousness serve him, all the days of our life. By this means, hath God brought us out of darkness into light, and out of thraldom, into liberty. And Luther, not content here with, came to Worms or Wormacia where Charles the Emperor held his first Diet, & presenting himself before the Emperor & so many▪ Papists as were with him, he disputed, & maintained his cause: 
Charles the Emperor kept his word with Luther.  and in the end departed (the Emperor, better keeping promise with him, than it had formerly been kept, with john Hus, and jerom of Prage in the Council of Constance. One thing here I cannot leave to speak of: that Luther going to worms; his friend advised him in the way: before they came at worms, to beware of going thither: because they would do to him, as they had done to his books: which they had burned. 
The magnanimity of Luther  Whereunto Luther with great courage answered, that albeit he knew there were so many devils against him in Worms, as there were tiles upon the houses: yet for all that, would he not let to appear there, and give account of his faith, in so solemn, an assembly. And so he died. In the 1522. 
Anno 1522.  year. Leo 10 hearing that the Frenchmen, by the imperials were vanquished, slain, taken, and cast out of Italy, and that through his assistance, 
Leo died for joy.  died by his excessive joy, and laughter, his soul departed from him, but of poison that they gave him, 
Poison.  as Panuinus supposeth. An Atheist he was, & thought there was after this life, neither heaven nor hell. And so he died without receiving the sacraments. He could not (saith Sanazarro) received them; because he had sold them. And so almost no chief bishop (as noteth Panuinus upon the life of Pius 4) received them. 
The Atheism of Leo.  His Atheism plainly appeared by an answer which he made to Cardinal Bembus; who had alleged unto him a passage of the Gospel: Whereunto in these words, he dissolutly answered: what profit this fable of Christ hath brought to us, and our company: All the world knoweth. Leo by this answer, well showed himself to be Antichrist. Obey him then Spain, and hold him for Chists vicar. Paulus iovius wrote the life of Leo 10. where among other things. he saith these words: Leo had also an evil report, because it appeared that he affected unhonestly some of his chamberlains (which were of the greatest nobles of all Italic) & heartily and freely played with them. It is not Luther his enemy, that saith this against him: but his friend, an Italian, and Bishop Paulus iovius. Albeit that such a one was Leo, as the historians of his time do paint him: yet so great is the flattery of D. Illescas, that upon his life ¶ 12. these words of him he saith: After that he came to the Bishopdome his care was always to eat little, & of meats but meanly▪ hot, because they should not provoke him to dishonesty. Hither to Illescas. In the time of this Leo, Charles the Emperor reigned in Spain.  
Adrian 6. 
Adrian 6.  a Hollander, was tutor to Don Charles the Emperonr, and by his means, came to be bishop of Tortosa, Cardinal, and (jointly with Don Francisco Zimenes' Archbishop of Toledo) governor of Spain: & being resident in Spain, after the death of Pope Leo, was in his absence elected▪ when he was Pope, he promised to the princes by his letter to cause the court of Rome, which had given occasion of committing great wickedness, to be first of all reformed & amended: to the end, that that which had given cause of the malady, should give also the beginning of the medicine, & health: but all was but words. For Adrian following the steps of his predecessor▪ the▪ Antichrist of Rome, gave himself to persecute Luther▪ Ecolampadius & other godly ministers of the word of God. He changed not his name, nor yet in customs & life was so wicked, as the other Popes: & for not being so wicked, 
Poison.  many say, he was dispatched with poison, 
Anno 1523.  & in the 1523. year died. In whose time Don Charles the Emperor reigned in Spain.  
Clement 7. 
Clement 7.  (or as after some others) 8. or 9 for the cause we have spoken of in the life of the other Clement 7. Florentine was nephew, or as others say, the son of Pope Leo 10. Panuinus saith: he was the son of julianus de medices, and of another not certainly, or manifestly his lawful wife. D. Illescas upon the life of this Clement ¶ 5. saith: It is a thing much to be noted, that Clement having all his life time, been most liberal, and a spender, & here with all affable, and well spoken, exceeding discreet, and a great Negociator, when he came to be Pope, he was not known, for he wholly changed his conditions, and became most sparing and remiss. So great is the change which dignities & honours do often make, etc. In the time of this Clement, was great war between the Spaniards and French, which this Clement did much kindle to his own shame and Infamy. And this by his unconstancy: for now was he a Spaniard, now a Frenchman: and chose, now a Frenchman & now a Spaniard. Three great things in his time happened in Spain. 
The king of France prisoAnno 1525.  1. The taking of Francis K. of France, & so his nobility in Pavy: who was carried into Spain, and there was prisoner. 2. the sacking of Rome, 
Rome Sacked Anno 1527.  as we will declare in the year 1527. in which year was borne Don Philip the prince son of the Emperor Don Charles 3. 
The Coronation of Don Charles Anno 1530.  The coronation of Don Charles the Emperor, king of Spain, by the hand of this Pope Clement in Bologna, and in the 1530. year. In the same year, the german princes presented to the Emperor in the Diet, held at Augusta their confession of the faith, 
The confession of Augusta for which they are called protestants  which they called the confession of Augusta: and for that they made public protestation at the presenting thereof, therefore ever sithence are they called Protestants. Such was the sacking of Rome by the Spaniards, Italians, and. Germans, that since Rome was Rome, there was not another like it, The Spanish proverb is verified: Lo mal ganado elloy so dueno (se pierde) evil gotten evilly spent. Rome had robbed them, 
He that of a thief doth steal 100 days pardon doth not saith  and many other nations of all that treasure: God sent them such thieves, robbers, and Ruffiians, which neither pardoned men, nor women, small, nor great, Priest, nor Friar, ecclesiastical, nor secular person. These thieves, (if that be true which the Spanish Proverb speaketh) Quien hurta all ladron cien dias gana de pardon gained a hundred days pardon. Clement himself, that Satanical father was taken prisoner in his own castle S. Angelo, and the Spaniards made him rhyme a new Paternoster: which they sang together at the Pope's window, to give him music.  
Padre nuestro en quanto Papa,  
Soys Clemeynte, sin que os quadre:  
Mas reniego yo del padre,  
Que all hijo quita la capa, etc.  
O father our as being Pope,  
Clement thou art, though not a right:  
In him for father have I no hope,  
That his sons cloak doth take by might, etc.  
This cloak was the state of Milan, which the Pope pretended to take from the Emperor. Among others that wrote this History of the sacking of Rome, was a Spaniard, which at that time lived: the book is entitled ●Dialogo; wherein the things are particularly handled, that in the 1527. year happened in Rome. In it will very well appear what a one was this Pope Clement, and how he, and his Court of Rome, were justly handled of our Spaniards. Paulus iovius doth also recount it. john Tilius saith: that Pope Clement was ransomed for 40000 florences. In the time of this Pope, and in a monastery of Auserra in France, a notable history happened, of that which in the 1526. year was done with the vomited Sacrament. The which when we shall treat of the mass, for that shallbe his proper place (if God please) we will declare. Most great vices had this Clement, 
The virtues of the Pope.  a witch he was, a manslayar, a brotheler, a Simonist. a Sodomit, perjured, a ravisher of young maids, a necromancer, & a sacriliger. Adorned with these precious stones, he exercised his papal office: which is never to preach the Gospel, but to persecute them that do preach it, and cast them out of the Church: 
The Pope is Diotrephes. 3. john 9  Another Diotrephes (as were also the other Popes) was this Clement, of whom S. john in his last Epistle saith: that he loved to hold the chiefest rooms, etc. And a little lower, speaking of the same Diotrephes he saith: He not only not received the brethren: but also forbade those that would receive them, & cast them out of the Church. Note the place: & that the Pope at this day doth fully the same. Into France went this Clement, & lived in Marsille with Francis K. of France, with whom he made great friendship: for confirmation whereof, he gave in marriage his niece, Catalina de medices, to Hennry 2. some of Francis. This is she, whom they call Queen mother, so spoken of in Histories, who died in the year 1588. 
Anno 1534.  After the pope returned from France, but a short time he lived, In September and in the 1534. year he died of poison, which was put in the smoke of a torch: wherewith he and son●e Cardinals his familars, 
Poison  were poisoned. Don Charles at this time reigned in Spain▪  
When Paul 3. 
Paul 3. accursed.  a Roman was Pope, he endeavoured by all ways possible to advance his bastards, of whom he had store: and to beat down & oppress Luther. For reformation of the Church, (as he said) he first appointed Mantua, to celebrate there in a general Council: but all was but words. He afterwards appointed Vincencia, as little was aught done. The 3. time, he appointed Trent, all was but wind. The 4. time, he again nominated Trent, where it began the 13. day of Dceember, 1545. & ended in the year 1563. in the time of Pius 4. So that it 18 year continued; and for the hate as we have said, which the Popes bear to the Council, nothing ever had been done; had it not been for the instant v●ging of the Emperor, & his instigation of Pope Paul thereunto. To recount his enormous & horrible vices, his murders, robberies; witcheries, treasons, tyrannies, incests, and wicked whoredoms, we should never make an end. Some notable things will I declare, notwithstanding that thou Spain mayest open thine eyes, & hasten to know him, whom thou worshipest as God in the earth: as the successor of S. Peter; as the vicar of Christ. Paul 3. was a great ginger, soothsayer, Enchanter, & necromancer, & such as were of that art, he loved & advanced. A great friend he was of Dionisus seruita, whom he made Cardinal: of Gauricus Lusitanus of Cecius and Marcellus notable nigromancers, of these he sought to know the fortune of his bastards: which by their horoscopical aspects, and houses of the stars, and planets, they gave him to understand. To have the hat, as he had it, he gave his own sister▪ julia Farnesia to the Spanish Pope Alexander 6. His own mother, and sister he poisoned: Another sister he also poisoned, 
Poison.  with whom he had an evil report: the cause why he poisoned her, was for that she loved not him, as she loved others, etc. Whiles he was Legate in Ancono with promise of marriage, he deceived a young gentlewoman: & so the miad not thinking, it was the Legate, but one of his gentlemen, was deceived. Of this conjunction sprang that good piece Pero Luis prince of Sodom, captain General of the Roman Church, & Duke of Parma, & of Plazencia. The wicked abomination he committed against Colmus Cherius Bishop of Fana all the world knoweth. This Pero luys, his own gentlemen (unable longer to endure his tyrannies, and wicked abominations) in the 1548. year murdered. He was the eye of the Father, upon whom he looked, and looked again: And when the Pope heard any of his abominations, ●e showed no great sorrow: but smiling as it were said that his son had not learned those vices of him. This notwithstanding, there are some Parasites of the Pope, that against their own conscience, affirm Panl 3. to have been married. And so D. Illescas upon the life of this Paul 3. ¶ 17 saith: Paul 3. was married, and after he had put away his wife, of whom he had Poro luys, he was made Priest & obtained the hat, etc. ¶ 23. he saith: the unthought of death of Pero luis, 
Poison  lawful son of this Pope etc. But Illescas telleth not who was the mother of Peroluys, nor how long time he was married; nor where he was married; nor yet where he lived married. This Paul poisoned Fulgosius and Contarenus Cardinals, & johannes Baptista Vergerius Bishop of Pole, because they tasted how sweet and good was Christ, and how bitter and evil was Antichrist. Paulus Vergerius Bishop of justinopole, brother of the abovesaid john escaped, and fled into Germany, and from thence with his writings made war against him. In his time, with fire and blood, etc. Suffered the Church great persecution. In the 1546. year Alexander Farnesius Cardinal: and Octavius his brother, Duke of Parma, sons of the cursed Poro luys, and nephews of the Pope, going to make war in Almaigne, bruited it a broad; they there purposed to shed so much blood of the Lutherans, that the horses might swim therein. This Paul enjoyed the rent of above 40000. 
40000 Curtesanes in Rome  whores, or as they call them, Curtesanes, which were in Rome. The rent (as before we have said) is a julio, or Spanish royal every week. Multiply the same, & thou shalt see, if the Pope may make a mighty birthright of his whorish rents. This Paul 3. did excommuncate & an anathemise Henry. 
Henry 8 made no reckoning of the Pope  8. king of England, and gave his kingdom for a pray to them that could take it. All which this Magnanimous king nought esteemed, but so valiantly defended his kingdom, that they, whom the Pope had incited against him, themselves sought peace with him. In the biginning of his Popedom, & the 1534. year, happened one notable villainy, done by the Franciscan Friars in Orleans. The tale is this: that in that year, 
Anotable villainy, done by the Franciscan friars at orleans  died the wife of the Corregidor, or mayor of Orleans who commanded that she should simply, without any pomp at all be buried. With her father, and grandfather did they bury her in S. Francis Church of Orleans. The Friars (the person being qualified and rich) supposed they should have a rich reward; & commanded many masses to be said etc. but they were deceived. For they had but only six crowns, which the widower Corregidor sent them: whereat the Friars were highly offended, and for revenge, with devilish minds, they suborned one of their novices, 
The Franciscans deceive the people with false apparitions.  whom they placed above in the feeling of the Temple, that he might make a great noise from thence, at the time when they said their matins: which the Novice performed, and said he was a soul (as they call it) sinful & damned. By some that knew the mystery of Iniquity, was this soul conjured, & being demanded of the conjurers whom he was? he answered, that he was the soul of the wife of the Crrregidor, which a little before was deceased, & that she was for ever condemned; being demanded whereof? answered: for Lutheranisme. When the Friars hard this, they made great exclamations; healed their Church for excommunicate, drew thence the sacrament, & would not there say mass but went within the monastary. The fame hereof ran throughout all the city. when the Corregidon understood his villainy, he called the Friars before the Chancellor of Paris: where the cause being examined before the Chancellor Antonias praetentis the villainy was proved: and so Colimanus, and Stephen of Arras both preachers, and chief authors of this tragedy, were by public sentence condemned. But to what? To shame the villainies deserving a 1000 deaths, for mocking at God & his religron, & defaming of men. So gentle was the punishment, because they seemed not to faourthe Lutherans. In the time of this Paul 3. 
Jesuits.  arose up from the depth & bottom of hell, the new sect, called of the fellowship of jesus, or Jesuits: Whom with greater reason may we call jebusites, or jebuseans. Their first author, inventor, and founder was Inigo Layola: whom the more to authorize his name, they called: father Ignacius. This Inigo was a Guipuscuan borne, who being a simple and ignorant man, applied himself to the the wars, and so in the year, las Comunidades as they call it in Spain (which was about eyeare 1520. or 1521.) he was a soldier in the castle of Pamphona: which Castle was then beleaguered by the king of Navarre, and the Frenchmen. And upon a day as the enemies shot at the Castle, one of the bullets struck a stone of the Castle, and broke it, some of the pieces of the stones, stroke into the feet of this soldier Inigo; so that unable to stand, he fell to the earth Inigo finding himself unfit for the war, changed his purpose, and so of a soldier, became a holy hypocrite (yet recovered he his feet) and so gave himself to foolish devotion and superstition, which men of themselves, without the word of God have invented: and so deceive all those, whose names are not written in the book of life. Inigo then having been a soldier, and anignorant man, gave himself to study; and when he understood somewhat of the Grammar, to prosecute his study, he came to Alcala de Henares, where, to gain the greater credit, &, reputation of a holy man, he went barefooted: which manner ofliving, when the students of Alcala, laughed and jested at Inigo, confounded and ashamed, that they nought esteemed his course of life: leaving Alcala, he went to Salamanca: where the Students much more mocked him then before: For which cause. Inigo leaving Salamanca, went to Paris, where he was made master, and gained the opinion of an holy man: 
Anno 1537. begins the jebusites or Jesuits.  with whom in the 1537. year there joined ten companions, and so went they into Italy. Whiles Panle 3. Poped, the jesuits began to be known in Italy: but not without great gainsaying and contradiction. They were permitted in the end, to hear confessions: and by this means they obtained great reputation of holy, chiefly among Ignorant people. These ten companions, in the 1538. year were all together in Rome: whereof they obtained of Pope Paul 3. confirmation of their sect, and were received under the protection of the Roman seat: but this holy viva vocis oraculo, remitting them, in as much as touched the dispatch of the perpetuity of their sect, to Cardinal Guidiction Luques: And being aided by him, they were approved and confirmed by Letters and Bulls of the first of October, in the 1540 year, given at Tivoli, under the name and title of the fellowship of jesus, with licence and power to receive into their company (which then was only ten) to the number of of sixttie person's. In the 1543. year of the said Paul 3. they obtained licence, to receive into their company so many as they would: which Paul in the 1545. year, did grant them all the privilledges, faculties, and graces, which at this present they enjoy. Shortly after the master Petrus Fabrus, and Antonius de Araoz, and then others also came to Castille. When Paul 3. was dead. Pope julius 3. almost with the confirmation of this sect, in the 1550. year began his Popedom. By the conversation which Don Francisca de Boria Duke of Gandia, and marquess of Lombay had with the said Araoz, he bore great love and liking to this sect; wherein he was much more confirmed by the persuasions of his wife Dona Leonora de Castro a Portugal, much devoted to the Jesuits: And so went the Duke to Rome, in the company of the said Araoz, who was the first provincial in Castille. 
The Duke of Gandia a jesuit.  When they both two returned into Spain; the Duke was made a jesuit in the College of Onate: where he took all the orders. In Rome built Inigo Layola, the Almaigne College, to instruct the youth of that nation against the Doctrine which they call Lutheran: & saw before he died 16 Provincials of his own Institution and more than 70. Colleges. he died in Rome in the 1556. year, and in the 61 year of his age,  
The jesuits were commonly, and yet in Italy and Spain, are called Theatinos', but so be they not. For the Theatinians had another beginning, and manner of living, certain gentlemen, and other people they were, which moved with devotion, were given to prayers, & singing other such exercises: and were called at the beginning, the fellowship of Godly love. Of this company, was made ivan Pedro Carrasa a Neapolitan, Bishop of Chiety: who holden (a person famous as he was) for the principal and head of these religious persons, they began to be called Chietinos & after corrupting the word, for Chietinos were they called Theatinos'. This passed in the time of Clement 7. These Chietinians or Theatinians by reason of the sacking of Rome, fled from Rome to Astia: where they found certain venetian galleys, and in them passed to Venice. And this was 11. years before Inigo layola & his 10 companions came to Venice, to go to the holiland. The jesuits stopped in this voyage, by the wars between the Turk & Venecias', went from Venice to Rome. The Romans supposed they were the Chietinians or Thiatinians, which returned to Rome, and so through ignorance they confounded these two sects, which are far diferent the principal of the Thiatinians ivan Pedro Carraf● was afterwards Pope & called Paul 4. Of the Thiatinians, but few Colleges or monasteries are found (to wit) in Venice, Rome, Naples; & Pavia. The Jesuits also, in Arogon of Inigo their founder are called Iniguistes: & in Portugal, Apostles: but in all places else, they are called jesuits: and so in the bulls & process of the Pope are they called. Greatly in short time have these Jesuits multiplied. For the locusts be they, whereof speaketh S. john in the 9 chap. of his Revelation, which issued out of the bottomless pit, whose K. which is the Angel of the deep, in Hebrew is called Abaddon, & in Greek, Apolyon: both the one and the other word, as much to say as destroyer. And who but the Pope can be this Abaddon, which Popeth, and all destroyeth? And who be his locusts but the jesuits, which wheresoever they come do destroy & consume all things? They Insinuate themselves into the houses, castles, & palaces of princes, kings, and monarchs, and stay not till they know the very inward secret, and intents of the heart: with fire & blood do they incite them to war upon those which speak not, nor think as they do. And if force and violence suffice not, then by crafty treasons & poisonings do they practise to kill them. And so no Lord, prince, king, nor monarch, in his own house is secure, if he speak, & think not as they do: Sufficient exampls hereof we have had within these 20 or 30 years let the Histories be read. 
Jesuits attempt to kill the Queen of England.  Lady Elisabeth the most illustrious Queen of England (well knowing them for such, as she, that of the jesuits great treasons, hath so great experience, whom so, & so often, they have practised to murder; &▪ God the father of mercies hath as often again delivered her, for the comfort of his Church, advancement of the kingdom of his Christ, & the confusion and contempt of Antichrist, that Abaddon: hath banished them from her kingdom; commanding upon pain of life, that they enter not into it. These jesuits have also practised to murder Henry 4. 
Jesuits attempt to kill the French king.  king of France. And so one of this company called john castle did wound him; but by the providence of God, he miss his blow, and willing to strike him in the throat, hit his upper lip, & broke one of his teeth. The murderer was caught, and as a traitor adjudged to death, and so justice was executed, on Thursday the 29 of December, in the 1594. year: The house where the said jesuit was borne, was pulled down, & in it place, a Pyramids set; whereupon the cause why the house was pulled down, and the pyramids erected, are written in marble with letters of gold: which in latin say thus.  
Audi viator, sive sis extraneu●,  
Sive incola urbis, cui Paris nomen dedit:  
Hic alta quae sto Pyramid, domus fui,  
Castilia, sed quam diruendam funditus:  
Frequens senatus Crimen ultus Censuit.  
Huc me redegit tandem herilis filius,  
Malis magistris usus, et schola impia,  
Sotericum, eheu, nomen usurpantibus.  
Which in English is this: 
The cause why the Jesuits banished France.  Listen O thou traveler, whether thou be stranger, or inhabitant of the City, which Paris named. In this place where I stand the high Pyramids, was the house of castle: which the common consent of the senate, for punishment of the fault, appointed to be plucked down. To this hath the son of my master, brought me, because he had ill masters, and was trained up in a wicked school, which (o grief) usurp the name of the Saviour jesus. There was also written.  D. O. M. which is: Deo Optimo Maximo. 
Pro salute Henrici▪ 4. clementissimi, ac fortissime Regis, quem nefandus Parricida perniciosissimae factionis haeresi pestiferra imbutus, quae nuper abhominandis sceleribus pietatis nomen obtendit, unctos Domini, vivasque maiestatis ipsius Imagines occidere populariter docuit, dum confodere tentat, caelesti numine scelestammanum inhibente, cultro in labrum superius delato, & dentium occursu faeliciter retuso violare ausus est. Which in English is thus. For the health of Henry 4. most merciful and potent king, whom whiles the wicked homicide (infected with the pestiferous heresy of the most pernicious sect, which with abominable wickedness here lately, pretended the name of piety, taught the people to murder the anointed of the Lord, and dared to violate the sacred Images of his majesty attempted to stab. But the divine majesty letting the cursed hand, caused the knife to wound the upper lip, and so by the teeth to be most happily hindered. Also: Pulso praeterea tota Gallia hominum genere novae ac maleficae snperstitionis, qui rempublicam turban, quorum instinctu piacularis adolescens dirum facinus instituerat. As much to say as: Banished from all France that kind of men, which with their new and pestilent superstition disturb the weal public: by whose instinct and persuasion that miserable young man committed so great abomination. It was also by the same Parliament of Paris (which is the Chancery royal of France) commanded; that the Priests and students of the College of Claremont, and all the rest of the same fellowship, as corrupters of youth, perturbers of the public quiet, enemies of the king, and commonwealth, should within three days after the publication of the present sentence, depart from Paris, and from the other Cities and people; where they have their Colleges; and avoid the whole Realm, within 15 days after: upon pain, wheresoever they were found (the said time expired) to be punished as offenders, culpable of high treason: their goods aswell movable as unmovable to them any ways belonging, to be employed in Godly works: and the distribution thereof, to be made according to the oder which the Parliament shall prescribe. Moreover it was commanded to all the king's subjects, that none of them send their students to any College of the said company, which were out of the kingdom, to be in them instructed, upon the same pain Laesae Maiestratis. All that which I have said be the self words of the Sentence. Thus then were the jesuits, for their treasons and villainies out of all France banished. But they, as unquiet spirits, and friends to bloodshed, have not ceased to effect their business, And so have printed a book, wherein wickedly they speak against the king, and the Parliament, that gave such Sentence. They justify, sanctify, and Canonize the foresaid traitor john castle, incite the people, and every one of them, either by force or treason to kill their Princes and Lords, if in and by all things they agree not with that which the Jesuits teach. This their shameless boldness, caused the most prudent Parliament in the 1598. year, eftsoons to confirm the Sentence which it had formerly given against the said Jesuits. Don Sebastian king of Portugal, for listening to these Jesuits, and being governed by them, destroyed himself and his kingdom. They persuaded his going into Barbary, where he valiantly fight, with the whole Niobilitie of Portugal, was destroyed, These Jesuits are the cause of the uproars in the kingdom of Swethland. They of the kingdom being protestants, would not that the king (at his return from Polonia) should place Jesuits about him. The king, who was governed by the Jesuits, would place them. So that of necessity it came to blows. Then let other princes and Lords beware of strange directions, and in no wise suffer the Jesuits in their lands: because they nought serve for, but spies, and disturbers of the peace public, setting Princes against Princes. And that which worse is, all this which they do, they sanctify with the title, pretext and colour of religion. Much puffed up they are with the title which they have taken of the fellowship of jesus: as though the rest of the Priests and Friars, and all other Christians were of the fellowship of the devil. Many of their own Papists, do now begin to smell and understand. And so the Franciscans, Dominicans, & others eat no good crumbs (as they say) with them. I will here conclude this matter of the Jesuits, with a terrible lie: which to advance the kingdom of their king Abaddon (that is to say, destroyer) they have forged.  
All the world knoweth, 
The City Geneva in the land of Savoy.  that in the land of Savoy, is a City called Geneva. This City in these last times, hath God particularly blessed with the true knowledge of his holy word. With these weapons hath this City warred against the Ignorance, superstition and Idolatry of the Popedom. And that to the great advancement of the kingdom of jesus Christ, & confusion of Antichrist. The Antichristians for this cause, and chiefly the jesuits bear secret hatred towards the city, & have practised the total ruin and destruction thereof. And seeing they could not by violence destroy it (because God did help & defend it) with notable lies have they often practised to defame it. And so invented they that, which their father the devil (who is the father of lies) could not more invent. 
A qualified lie of the Jesuits.  They wrote one to another with great rejoicings, that Geneva was reduced (as they call it) to the lap of the Church. They said, that Theodor de Beza (the chief minister of Geneva) who with his learned sermons, and writings in that city, hath advanced the kingdom of Christ for forty years space, and more, being ready to die, had repent and turned to the Church Catholic: and that being in this holy purpose, he sent to request the Lords of Geneva, and the ministers to come visit him: which had some what to impart unto them: they came (say they) and that Beza exhorted them to be come Catholics. And that with such vehemency he spoke unto them, that he converted them: and that he also reduced all▪ Geneva to the catholic Roman faith. They proceed with their lie: The Landgrave of Hessen (said they) hearing this news; sent some of his Gentlemen to Geneva, to understand what had passed; who returning from Geneva, said, that Geneva was reduced to the catholic Roman Religion. They said also; that their Jesuits had gone to dispute with the ministers of the elector of Brandenburg: and that they had shamed & confounded them. To these most notable lies, answered the most learned Beza: the other ministers of Geneva did briefly also answer, but very lively, in their proper colours and shadows depainted the Jesuits. To which answer I refer me. 
john 8. 44.  The devil, (as our redeemer painteth him out) hath been a murderer from the beginning, and abode not in the truth: for there is no truth in him. When the devil speaketh lies, he speaketh of himself: For he is a liar, and the father of lies. The sons of such a father, cannot be but murderers, and liars: Perque de mal Cueruo (conform all Commum refran) mal huevo. For of an evil crow, (after our Spanish Proverb) an evil egg. Such (except by miracle) cannot leave their nature. When the Blackmore shall change his skin and the Leopard his spots, 
jer. 13. 23.  than these sons of the devil, taught to work wickedness, to murder, and lie, may do good, and speak the truth. The gain which these wretches have gotten by their lie, is that very many which before well conceited them, seeing their lies so palpable, & known, that God (to advance his holy catholic faith hath no need of lies, now nought account of them. Amongst wise people, and such as fear God, by little and little, will they lose their credit; and so return to the bottomless pit from whence they came. For God abhorreth all those that work iniquity, 
Psal 5. 6. 7.  and those that speak lies will he destroy. The bloody and deceitful man (as are the Jesuits, murderers and liars) will the Lord abhor. Return we now to Paul the third, who approved, sanctified, advanced, and extolled such monsters in nature. Paul 3. having Poped 15 years in the 1549. 
Anno 1549.  year died. In whose time Don Charles the Emperor reigned in Spain.  
julius 3. 
julius 3. a blasphemer.  an Aretinian, after great discord had among the Cardinals, was chosen; who (for that by the ancient custom he might give his hat where his listed) gave it to a youth called Innocent, whom he had favoured being Legate in Bologna; & so made him Cardinal, 
The Pope giveth the bar to whom he list.  and received him to his ancient office, This pleased not the Cardinals. And albeit one of them spoke freely unto the Pope, saying: what saw your holiness in this young man, for which he ought to be placed in so great dignity? The Pope answered: what saw ye in me, that ye elected me chief Bishop? So that (seeing it is the play of fortune, which advanceth whom she pleaseth) as your advanced me without desert of mine, 
The Pope saith that fortune is it that maketh the Pope.  we advance this young man, and make him Cardinal: and so he was. This Innocent the Romans called Ganymedes: and the Pope they called jupiter: The Fable of jupiter and his Ganymedes is filthy: and therefore will I pass it over. When the same julius was merry, he said of his Innocent, that he was very lascivious, etc. O what a vicar of jesus Christ? o what a holy father? D. Illescas (albeit the Pope's parasite) uttereth these woods, julius 3. gave his hat with the tittle of Cardinal de monte to a youngling of 15 or 16 years, whom he held with, him and most● strangely affected him. He shortly made him rich: & Caesar holp him with sufficient pensions, and all this to gain the favour of the chief Bishop, that the Council should eftsoons return, and be holden in Trent: hitherto Illescas upon the life of julius 3. julius was a great blasphemer, very filthy in his words, and much more filthy in his deeds: the same blasphemies he used, that the desperate soldiers and horse-keepers, are accustomed to use: which, for that it is so much against the majesty of that good God, that with so great patience suffereth the blasphemy of him who boasteth to be his vicar, & calleth himself most holy father, (A satanical father I call him) I omit to write them. Swine's flesh, & peacocks he greatly loved (which flesh is evil for the gout) & therefore his Physicians forbade them to be set on the table: 
Pope julius 3. his blasphemy for swine's flesh  but notwithstanding, he would have them. And when upon a time they failed to set them on the table, the Pope missing them, demanded where the pork was become? And when the steward answered, that the Physicians had commanded not to set it on the table: he cursed with his cursed mouth, dispiting God, with the same words, which ruffians & villains in Italy blaspheme, saying, that they should bring him the pork. Another time as he was eating, they brought unto him a peacock, which was untouched: and the Pope commanded they should reserve it for supper. And when he saw not at supper that cold peacoke, albeit he had hot peacocks, he was terribly enraged, & blasphemed, as he was wont. A certain Cardinal which supped then with him, said: Let not your Holiness be so angry for a thing of so small importance: whom julius answered. If God would be so angry for an apple, 
Terrible blasmy for a peacock.  that he cast our first parents out of Paridice: why shall it not be lawful for me, that am his vicar, to be angry for a peacock, seeing a peacock, is a thing of greater importance than an apple? If this be not to profane the scripture, what shallbe? So wicked was john of the house of Florence Archbishop of Beneuent, Deane of the Chamber apostolic, and this julius his Nuncio in Venice, that he compiled a book in praise of the wicked sin: which book was printed at Venice, in the house of Troyano Navo. Behold, if the abominations of the Ammorits be come to the height. Awake Lord, remember, and judge thine own cause: behold for thy Church's sake, that swine do destroy her: Qual Abad (Aizen) tall Monazillo such Abbot (say they) such novice. An abominable Sodomite was Pope julius, an abominable Sodomite was his Nuncie; which sat to judge the cause of Christians. Open thine eyes, O Spain. Upon the money made by julius, he put this circumscription.  
Gens quae non seruierit tibi, peribit.  
The people that will not serve thee shall perish.  
Wherein julius 3. appeareth to be another Nabuchadnezzer K. of Babylon, 
Anno 1555.  of whom these words are spoken. jer. 27. 8. In the 1555. year he died. In whose time the Emperor Don Charles reigned in Spain.  
Marcellus 2. a Tuscan changed not his name; who being meanly learned in humanity, 
Marcellus 2.  was made master of Grammar and afterwards Paul 3. made him tutor of Alexander his grandchild, whom he had made Cardinal, being a youth of 12 years old. 
A youth of 12 years old Cardinal.  What a pillar of the Church was this? Thus by little and little came Marcellus to be Cardinal, & afterwards to be Pope: He was one of the three Legates, 
The Popp permitteth not any to speak his mind freely in the Council.  whom Paul 3. sent to the Council of Trent. This man (as he whom the Pope most trusted) the Pope commanded, that nothing in the Council should be suffered to be spoken, which might any way prejudice the Majesty of the seat Appostolique. & that all those which any such thing attempted, should be expulsed the Council: and when jacobus Nachiantes Bishop of Clodia Fossa, said: that he could not approve the decree which said: That traditions ought to be received and kept with the same Godly affection and reverence as the Gospel which was written. 
The blasphemy of the Trident Council.  This Marcellus was the cause, that the said Bishop was expulsed the Council: and when Gulihelmus venetus a Dominican Friar, said in the Council; that the Council of Constance was above the Pope. This Marcellus sent for him, and most sharply reproved him, and when the Friar answered, that experience showed the Council to have been above the Pope, sith it disposed him: Marcellus answered, it is not so. For that the Pope willingly deprived himself: & said moreover; that this he could prove by a bull of lead: and so commanded him to depart the Council. Petrus Paulus vergerius, Bishop of lustinople, was at this time come to the Council some held this man suspected in doctrine. For that he had been often the Pope's Legate in Almain. The other two Cardinals Legates of the Pope: Poole, & monte, & the Cardinal of Trent himself, and Pachecus would have permitted the forenamed Vergerius, to have entered the council: & this lest in should be said the Council was not free, if they chased away Vergerius, a man well known in Germany. But Marcellus the Pope's third Legate, never stayed until he saw him forth of the Council. Many bishops hearing that the purpose was to expulse Vergerius. The Council agreed, to write to the Pope that in no wise he should suffer such a thing to be done: because many would say the Council was not free, seeing that the Bishops were expulsed the same. Ier●nimus Vida Bishop of Cremona, had in the name of the other Bishops, indicted the letter to the Pope. Which known to Marcellus, with most vehement words he warned Vida, in no wise to send the letter to the Pope. For that it should be a thing evil in example, that the Bishops assembled in the Council should write such letters to the high Bishop, as though they would seem to prescribe him a law: which would be so great a mischief, that they should be holden for suspected. Vida vanquished with this saying so tempered with the other Bishops, that the letter was not sent. When Vergerius was to depart the Council he went to speak with Marcellus, and among other things that he said unto him, he demanded, for what cause he did cast him from the Council, and what Articles he could object, why he would exclude him from the company of the other Bishops? To this answered Marcellus, because I have heard, thou hast said the Legends of Saint George, and Saint Christopher, were not true. Vergerius answered: so it is, I said so; and so I say still. For I rely upon the authority of Pope Paul 3. 
The Legends of S. Christopher end Saint George false after Paul 3.  who having commanded, that both the one, and the other Legends should be sponged out of the Roman breviary. In the preface of the said breviary he had commanded (saith he) the Legends, which were not true to be taken away; Marcellus thus caught, answered: that they ought not to be holden for good men, that seem in the least thing, to consent with the Lutherans, and so said he unto him: depart then from our Council. This have I said, that it may appear, what hope is to be had of the Councils, where the Pope and his Legates govern. If there be any that will speak with good zeal of God's glory; his mouth they will stop: and if he will not yet be silent, cast him out of the Council. Behold how free is that Council, 
It is no Council except it 〈◊〉 free.  where each one is not suffered to speak that is meet? Such a one was Marcellus, before he was Pope: and such, and worse being Pope would he have been, had not God taken him from the world, when he had Poped but twenty three days, and some say that he died of Poison.  
Paul 4. 
Poison.  a Neapolitan, before called johannes Petrus Carafa Cardinal Chietino or Theatino in the 1555. 
Paul 4. an enym●e to the Spaards.  year with full consent of the Cardinals, who desired to please Henry the French king, 
Anno 1555.  was chosen Pope. He being in Venice, before he was Pope, with his hypocrisy and feigned holiness did Institute, or reform the new order of the fellowship of divine love, which of him (that was Bishop of Chiety) was called Chietinos or Theatinos', as we have said upon Paul 3. He forsook this order, by him instituted or reform: and being ready to depart Venice, his religious consort demanded whither he went. Whether I go, answered he, can ye not come: giving them to understand, that he went to Rome, to be Pope, if he might. He gave it out before he was Pope, that he nought else desired, but reformation of the Church: and so of this argument wrote a book, which he dedicated to Paul the third. But when he was Pope, he for nothing less cared. Who listeth to read this book, 
The vices 〈◊〉 the Roman Church.  shall see, that almost he confirmeth those Articles, whereof we accuse the Papists. To wit, that so ruyned is the Church among them, that it is not now the Church of Christ, but of the devils. The Popes (saith he) having itching ears, have heaped up Masters, which entertain them in their lusts and concupiscence. That through the Cardinals, and Bishops, the name of Christ is blasphemed among the Gentiles. That the power of the keys, serveth only to ●ake together money. That wicked men are ordained. That nothing but Simony is seen in the Church: That the Prelates be very ambitious, and covetous: That in monasteries, are committed enormous offences: That Rome is full of whores. These things and other such, doth this book contain: of wicked customs and life, it only speaketh: but not once entreateth of the false doctrine, Idolatry, and superstition, which is taught in Rome: nor yet of the tyranny of fire & blood, wherewith such are handled, as endeavour to serve God in spirit and truth doth it speak. But when he was Pope, how did he amend it? As did Benedict 13. Pius 2. Pius 4. his predecessors and others (who before they were Popes, much spoke of the duty of the Pope; but being Popes, did the like, or worse than the rest) even so did he. For the cause of Religion, certain Augustine Friars, many Bishops, and a great number of the faithful, he imprisoned, tormented, and did them in the end, what evil he could: Not for that they were adulterers, nor Incestuous persons, Simonists, nor blasphemers: was all this: but for the Christian religion, which they professed. Reformation then cast aside: he was occupied in the wars, against Don Philip our king, and the Spanish blood. Deny him then (O Spain) for father, who from the son taketh the cloak. The which this Paul from the king Don Philip, and Clement 7. from Don Charles the Emperor endeavoured to take; as in the life of Clement 7. we have before declared. This Paul being a Neapolytan, and so vassal to the king, was to him a traitor, & teacher: taking part with Francis his kings enemy. His great servant Panuinus saith: that aided by the French & Swizzars, he raised great wars against king Philip: and renewed the old hatred. For the Spanish name, had he long before detested, that (as saith Panuinus) for public and particular Injuries, and so the Neapolitans he well hoped, would have risen against their king. When he was Cardinal, he persuaded Paul 3. to war against the Imperials in the kingdom of Naples: promising him his service, and the aid of many Neapolitans: of whom he had many friends (said he) within that kingdom: But Paul 3. was more wise, and refused his Council. Then Duke Dalva understanding that this Pope Paul 4. conspired against the king to take Naples: with a great camp, came upon Rome and sent a letter to the Pope, wherein he showed all, that sithence he was Pope, he had practised against the king, etc. and vehemently exhorted him to peace, warning him, that if he said not, and that quickly, what he would do touching war, or peace, that he should be assured, the war was proclaimed: To the College of Cardinals, he wrote also to the same purpose: and after fifteen days, when the Duke perceived that the Pope prolonged the time, he entered upon the Church lands and very many of them took, which he kept (said he) for the Church, and the succeeding Pope. All this notwithstanding would not the Pope yield to peace; until he heard news of the great victory, 
Anno 1557.  which the king in the year 1557. hadhad against the French at the taking of Saint Quintanes: 
The taking of S. Quintanes.  wherein all the nobility almost of France, 
The death of Don Charles the Emperor, and of Mary Queen of England.  and Saint Quintanes also were taken. In the 1558. year, and the month of September, died in Spain Don Charles the Emperor. And the 17 of November the same year, died Mary Queen of England and Cardinal Poole, & in her place reigneth Lady Elizabeth by whose means, the great persecutions of fire and blood, prisonment and banishment, 
Anno 1558.  which the Church, in the time of Queen Mary had suffered in England, 
Elizabeth Queen of England.  ceased. Forty whole years that this magnanimous and most prudent Queen hath reigned, hath this kingdom by the mercy of God enjoyed this freedom. In which time, this kingdom hath been, and is, a refuge and sanctuary for many strangers, who escaping the talons of the hawks, 
England a refuge for strangers.  and the teeth of the lions, and wolves, have thither retired. God for his infinite mercy, every it, with his spiritual and temporal riches: sith it hath entertained and holpen poor strangers, in the time of so great affliction and calamity. 
Persecution in seville.  In the time of this Pope Paul 4. begins the great persecution in Spain, and chiefly in the City of seville, and Valladolid. At the end almost of the 1557. year, this pesecution began: as we will afterwards declare. The City of Sevil, is one of the most Civil, populous, rich, ancient, fruitful, and of most sumptuous buildings, that is this day in Spain. To be most rich it plainly appeareth, seeing all the Treasure of the west Indies cometh unto it, & that the king hath thence every year a million and a half of Ducats. Which rent is so great, that few kings there be, that have so much of one whole entire kingdom. Most ancient it is: For (if we credit Histories) Hispalo Novono king of Spain (of whom it is called Hispalis) built it, and Hercules before the destruction of Troy did augment it. That it is fruitful, is proved by that place Axarase where be such, and so many olive trees, from which is drawn so great plenty and abundance of oil, that it storeth not only a great part of Spain: but many other lands also far distant from Spain: It is seen also by the fields, of Carmona, and Zeres, so abounding with wheat: and by the pastures so full stored with vines, oreng trees, fig trees, pomegranate, and other infinite fruits. And where nothing is sown, the earth bringeth forth much spirage and palm trees, etc. It hath also much cattle: & chiefly sheep, from whence much wool is sent into Italy, and flanders. The father of mercy hath not only enriched this city, making it so civil, populous, rich, ancient, fruitful, and of such sumptuous buildings: but hath also enriched & blessed it with all spiritual blessings, in heavenly things in Christ: 
Ephes. 1. 3.  electing it before the foundation of the world (all this saith Saint Paul of the city of Ephesus) to be the first city of our Country of Spain; 
seville the first City in Spain where the Gospel in our time was almost clearly preached.  that in these times should know the abuses, superstitions, & Idolatries of the Roman Church. Wherewith Spain hath so long time been deceived; and knowing them to cause it to amend, should publish (as it hath published and dywlged) the same. And so jesus Christ might reign in his Church, and Antichrist be banished, destroyed, and slain. 
Rodrigo de Valer.  About the year 1540 one Rodrigo de Valeria borne at Lebrixa, lived in seville, where also was borne, the most learned Aentonius de Brixa, restorer of the Latin tongue in our Country of Spain. This Valeria passed his youth, not in virtue, nor spiritual exercises, not in reading, nor meditation of holy scripture, but in vain and worldly exercises as rich youth accustomably doth. He delighted to have good and well barded horses. To day was he suited in one apparel, and to morrow in another: he gave himself to play, to hunt, and to such other exercises, whereunto knights and Gentlemen apply themselves. In the midst of which his vain exercises, he knew not how, nor by what means, God touched, altered and changed him into a new man, far different from the former. So that by how much the more he formerly loved and followed his vain exercises: by so much the more did he afterwards abhor, detest and forsake them, heartily applying himself, and bending all the forces of his body and mind, to the exercise of piety, reading, and meditation of holy scriptures. Some small knowledge he had in the Latin tongue, did much herein avail him. For now is the tyranny of Antichrist known, which suffereth not in Spain, the books of holy scripture in the vulgar tongue. Many that understood not the mysteries, which God wrought in Valeria, held for foolishness and want of judgement, such a sudden and great alteration. For this is the judgement, which flesh holdeth of spiritual and divine things: it holdeth them for foolishness, 
1. Cor. 1. 18.  and drunkenness, as saith S. Paul 1. Cor. 1 18. The word of the cross is truly foolishness to them that are lost, etc., And in the 12. verse. It pleased God by the foolishness of the Gospel to save those that believe. And in the 2. chap. 14. The Carnal man understandeth not the things that pertain to the spirit of God: for to him they be foolishness, etc. And S. Luke Act. 2. 13. reporteth that many, 
Acts 2. 13.  ignorant of the sudden alteration which the spirit of God wrought in the Apostles, said, they were drunken; but those that have eyes, may see, that it was not folly, nor drunkenness, but a change, wrought by the hand of the most high: and that the spirit of God it was, that moved Valeria. When Valeria was thus changed, he conceived great sorrow and repentance for his vain life passed, and so employed himself wholly in the exercise of Godliness, always speaking and entreating of the principal points of Christian Religion: reading and meditating in the holy Scriptures, and gave himself so to read them, that he knew much thereof by heart: which he very aptly applied to that which he handled. In seville where he dwelled, had he daily disputations and contentions against the Priests and Friars: And told them to their faces, that they were the causes of so great corruption, as was, not in the ecclesiastical state only, but also in every Christian commonwealth: which corruption (said he) was so great, that there was none, or very little hope of amendment. For this cause, he reproved them sharply, & that not in corners, but in the midst of the markets, & streets, & upon the exchange in seville, a place where Merchants twice a day meet about their business: he pardoned nor spared them not. S. Paul (as saith Saint Luke Acts 17. 16. and 17. seeing the city of Athens so greatly given to Idolatry was much moved, and disputed with the jews in their Synagogue, and in the open market or assembly of men, with those that encountered him. Even so our Valeria seeing so noble a city as seville is, given to so great superstition and Idolatry, and so full of scribes and Pharisees, of so many priests and Friars, he disputed with them in the markets & streets, and reproved and convinced them by the spripture. The same God which of old: made Saint Paul to speak: the same made Valeria also to speak, And as Paul was holden for a Preacher of Novelties, and foolish: for such another was Valeria held also. The new Pharisees seeing themselves thus handled, demanded whence he had such wisdom, and knowledge of holy things? whence (being a secular man, not having studied, nor giving himself to virtue: but so evil spent his youth in vanities) proceeded his boldness so unreverently to handle the ecclesiastical persons, which be pillars of the Church? By what authority (demanded they) did he this? Who had sent him? What sign had he of his callings? The self same demands, 
Matth 21. 23.  made the old Pharisees to jesus Christ, and his Apostles, when they could not deny their villainies, nor well be silent, when he showed them their wickedness. Behold how the old Pharisees, and the new be all one, and the sons of the devil. To these demands, excellently and with great constancy answered Valeria. 
john 7. 38.  This knowledge of holy things, he had obtained (said he) not of his own stinking puddles, but of the spirit of God, which maketh flowing rivers of wisdom run from the hearts of those which truly believe in Christ. He told them, that God and the cause he had in hand, gave him courage and boldness: that the spirit of God was not tied to any estate how ecclesiastical soever; the ecclesiastical state especially of any other being the most corrupted and nearest to destruction. That the spirit of God in old time made of secular, unlearned, and fishermen, Apostles: that they might clearly show the blindness, & ignorance of all the Synagogue, so well instructed in the law, and call by their preaching, the That Christ had sent him: That in the name and authority of Christ, he did that he did: But the adulterous generation (said he) which hath long time degenerate from the true race of the sons of God, seeing that darkness to be much manifested by the light and reshining of the sun, demandeth a sign. In conclusion, for so liberal and constantly speaking, was he called before the Inquicisitors▪ valiantly did Valeria dispute of the true Church of Christ, her marks and signs, of the justification of man, 
The Principal pomtes of Christian religion.  and other like chief points of Christian religion: the knowledge whereof Valeria had obtained, without any ministry, or human help, but by the pure, and wonderful revelation of God. His foolishness (as the Inquisitors called it) did then excuse him, and so first confiscating all that he had; they sent him away. To take away his goods, pleasant means to reduce a mad man to his sense. Valeria notwithstanding this loss of goods; ceased not to prosecute what he had begun. A few years after, for the self same cause they called him again: and yet supposing, that he was a fool indeed, they burned him not, but made him to recant or deny, not in open audience, but to himself alone, in the great Church between the two quires. For all his foolishness, they condemned him to continual wearing of a great Saint Benito (or devils coat) and to perpetual prison. 
About the year 1545.  From this perpetual prison, every Lord's day, they carried him, with many other penitents, to hear mass and sermons in the Church of Saint Saviour; where, set to hear the Sermon (albeit a prisoner) he oft times rose up before all the people, and when he preached false Doctrine, gain said the preacher. But the Inquisitors, as than not so wicked, with conceit of his folly, excused him. Much did it also avail Valeria, to have been an old Christian, and not descended of the jewish or Morish race. The Inquisitors in the end, drew him from this perpetual prison in seville, and sent him to a monastery in Saint Lucas, called of our Lady of Barrameda; where being 50 years old and upwards, he died. By the means of this Valeria, many that heard and conferred with him, had knowledge of the true religion: & chiefly that famous and good Doctor Egidius, 
D. Edigius.  Cannon & preacher in the great Church of seville, that so much good did in seville, both with his good good life and Doctrine. I have long dwelled upon discourse of this History of Valeria: but pardon me; for this Valeria was the first, that openly, and with great constance, discovered the darkness in our time in seville. After this persecution of Rodrigo de Valeria, many others were persecuted, some of whom escaped: as Doctor john Perez, who came to Geneva: where he imprinted the new Teament, & other books in the Spanish tongue, others abode there still, of whom many persevered. And others of the Inquicitions conceived such fear, that they denied the truth: and which is worse, were persecutors thereof as was doctor Herman Rodriguez, & master Garci Arias, whom commonly they called master White. But God showed mercy upon White, and of a wolf, made him a lamb, & so was he with great constancy burned. This White, when God had made him truly White, said freely unto the Inquisitors, when they examined him in the audience, that they were fitter to follow a drove of asses, then to sit and judge matters of faith, which they nothing understood. 
Anno 1555.  In the 1555. year, seven persons, men and women went out of seville, and came to Geneva, where they made their abode. 
Anno 1557.  In the 1557. year happened marvelous things in seville, & worthy of perpetual memory: namely, that in a monastery called S. Isidor, the most famous and rich in all Sevil, the business of true religion went so, & so plainly forward: that unable with good conscience, there to stay longer, 12 of the Friars in short time departed, some one way, and some another: all which within a year came to Geneva; whither at their departure, they determined to go. None of them there was that passed not great dangers & perils: but from all these perils God did free them, & with a mighty hand brought them to Geneva. These, that abode in the monastery (for it is to be noted, that almost all those of the monastery, albeit they went in wolves habits, had knowledge of Christian religion) suffered great persecution: taken they were, tormented, disgraced, very hardly & cruelly entreated, and in the end many of them burned: and in many years almost was there no act of Inquisition in seville, in which there went not more or less, out of this monastery: Among those that went out, and came to Geneva, was the Prior, vicar & procurator of S. Isidor, & with them the Prior of the Vale of Ecija, of the same order. And God with his mighty arm, did not only deliver these 12 from the cruel gripe es the Inquisitors before the great persecution began in seville: but afterwards also in the time of the great persecution, delivered other 6 or 7 from the same monastery, making foolish; and of no worth nor effect, all the stratagems, Counsels, subtleties, crafts, & deceits of the Inquisitors, that sought, but could not find them: for who shall destroy, whom God will preserve? In the same year of the Lord: 1557. another memorable thing happened also in the same city of seville. And this it was, that one called julian Hernandez (whom the French, by reason of his small stature, called julian le petit) with the great desire, and zeal that he had to do some service to God, and his country, drew out of Geneva two great drifattes, full of Spanish books, of those which before we have said Doctor john Peres to have printed in Geneva; Which books, and moreover all those that taught true Doctrine and Godliness, had the Inquisitors forbidden: because the ignorance, and darkness of Antichrist, loveth not the wisdom, and brightness of the Gospel of Christ: for fear that their works should be convinced and reproved. julian by God's great miracle, carried all these books, and put, 
julian brought many books to seville.  and dispersed them in seville. Yet so secretly could he not do it, but (by means of a fearful man, an hypocrite, which sold himself for a brother, and was in deed a judas) it came in the end to the Inquisitors ears: and so they took julian, and many others more. So great was the taking, that they filled the prisons, and some particular houses also. 
800. prisoners for the teligion in seville.  There was eight hundred then taken for the Religion in seville: a thing which astonished the Inquisitors themselves. Among these prisoners, and them also, which were afterwards taken, were found many men, excellent in life and doctrine. As were Doctor Constantine, master White, the licenciate john Gon●ales, the licenciate Christopher de Losada Physician, & minister of the private Church in Sevil, Christopher de Arellano Friar of S. Isidor, a most learned man, even by report of the Inquisitors themselves, & master jeronimo Caro, a Friar dominik, Olmedo, a man learned, & the beneficed çafra. There were also people both men & women, rich & of quality; among whom, was that truly illustrious, in piety and goodness, Don john Ponce de Lions, brother to the County of Baylen, and eldest son of the Duke of Arcos: and Lady jane, wife of the Lord de la Higura; to whom (newly delivered of child) the Inquisitors gave the torment called del Borro, in the Castle of Triana: and such was the torment, that thereof she died. For the cords pierced the very bones and marrow pipes of the arms, of the muscles, and of the legs. And so tormented, they carried her to her prison as dead, casting out of her mouth blood in great abundance; by reason that her entrails were broken in her body. Eight days after this cruel torment, without company, or any assistance (save only a young maid, which a few days before was likewise tormented) in the end she died. Oh Inquisitors, more cruel than wild beasts, how long shall the Lord suffer your tyrannies and cruelties. O ye Spaniards, that so much love your wives; and so zealously, keep them: how long will ye suffer that these cursed Elders of Susanna, should see your wives and daughters in their smocks, yea in a manner naked, taking pleasure to behold them, and after giving them torments, having sometimes formerly made love unto them, o that all that were known, which in the Inquisition passeth. A certain Inquisitor there was, which in merriment and jest, said of his companion; that he contented not himself to beat a cutle, but also to eat it. This said he, because the Inquisitor, had whipped a fair young maid, that was taken for a jew, them lay with her, & burned her afterwards. By this subtillty may the rest be understood, which the Lords Inquisitors use with the women, which they hold prisoners. Of this great number of prisoners, where many burned by twenties, or few less, it chanced that they burned them. The rest were unhappily handled. 
The like was done of the house of Doctor Cacalla in Vallodalid.  The house of Isabella de Vaena, where the faithful assembled to hear God's word, was plucked down and sown with salt, that it should never be built again: and for a perpetual memory that the faithful Christians, whom they called Lutheran heretics, there assembled. In the midst thereof they placed a marble pillar. The Licenciat Losada, minister of God's word, was burned: many deceased, were untombed and burned: 
D. Vargas. D. Egidius.  namely Doctor Vargas, and Doctor years was this Egidius in the Inquisition prisoner, part of them in the castle of Triana, and the rest in other places; where they shut him up. 
D. Constantine.  D. Constantine (who by infirmity and ill entreaty was not long before dead in the castle of Triana) and so knew by such as were present at his death, and aided him in his sickness) was also untombed: which notwithstanding, the sons of falsehood bruited it abroad, that Constantine murdered himself. This so great a lie, they invented, that the vulgar sort, which neither know nor believe, but that only, which the Inquisitors command them to know and believe, should abhor the religion, and the preachers thereof, sith being desperate like judas they killed themselves. This D. Constantine, was one of the most learned, and eloquent men, that of long time our country of Spain yielded: confessor, & preacher he was, to Don Charles the Emperor & K. of Spain; & thereby might (if he had would) have attained to great dignities: but as one that nought esteemed the vain honours of this world, 
The persecution of Voll odalid etc.  he despised them all and returned to seville: where, of the Inquisition, he was taken; therein died, and by the same was afterwards burned. About this same time, 
D. Cacalla.  or a little after, began the great persecution in Vallodalid, where Doctor Caçalla preacher to the Emperor, the most eloquent (as saith D. Illescas) in the pulpit, of any that preached in Spain, his mother, brethren and sisters, Don Charles a knight qualified, and many others, were burned: The son of the marquis of Poza, and others were disgraced, and the house where they assembled was pulled down; and in like sort used as was that of Isabella de varna in seville. The vulgar sort believed, that they met by night in these houses; and that the sermon ended, they put out the candles, and abused themselves together without respect of kindred or other, & of many other abominations were they slandered. These lies be not newly stamped: many years are since passed that to defame the Gospel, and professors there of, Satan did innent them: as by the apologies made by the fathers of the Church that then lived, to justify their cause doth appear. Read justine Martyr lib 1. of his questions, and the answers to the 126 question. Tertulian, in his apology. S. Cyprian against Demetrianus. Origen against Celsus, Arnobius in seven books, and chiefly in the first against the Gentiles Saint Ambrose & Prudencius, against Symachus, & much to the purpose S. Augustin in the 5 first books de Civitate Dei: and Orosius lib. 7. Of the self same things that were the Christians in old time slandered, of the very same things are we now falsely slandered. About the sixty five year Nero caused Rome to be fired: which burned nine days: and the tyrant gave it out, that the Christians had done it. About the 170. year, the Gentiles forced with torments the servants of the Christians, to say of their masters, many abominations: and among others, that they eat their own children. Celsus the Gentile Philosopher, accused the Christians for disloyal, and traitors: and said: that their religion they had taken from the Barbarians and jews. Origen defended the Christians, with 8 books which he wrote against this Celsus. In the time of S. Augustine, were great calamities and wars, the which Symachus an orator, and many other imputed to the Christians, 
Cap. 7. ●8.  saying: that whiles the Roman Empire adored their Gods, 
Cap. 44. 17. etc.  it prospered. The like History reciteth jeremy, that when they worshipped the Queen of heaven: then all things prospered. Read the books entitled of the city of God, where Saint Augustine wrote against this slander in defence of the Christians. In the time of the glorious martyr Saint Cyprian, who many years lived before S. Augustine, there was a Proconsul in Africa, called Demetrianus a great enemy of the Christians: he, and others such like with him, said: that all the wars, famine and pestilence, wherewith the world was then afflicted aught to be imputed to the Christians; because they did not worship the Gods. Against this Demetrianus, wrote S. Cyprian, saying, that not the Christians, but the Gentiles were the cause of these calamities: because unwilling to worship the true God, they adored false Gods, and afflicted the Christians with so great, and so unjust persecutions: not that they should confess God, but that they should deny him. The weakness of their Gods he showed them, seeing they could not defend themselves, etc. All this in our time fully passeth: For the self same causes are we at this day slandered, and unjustly, to the most cruel and shameful kind of death condemned: The same state of the Church is now, as it was in the time of Saint Cyprian, and of the other Saints by us named: And as they were defended against the Gentiles. So we, against the Antichristians do now, make our defence. We tell them, that God sendeth in our days, so many calamities of wars, famine, and pestilence, because they have profaned the divine worship, 
The cause of the present calamities.  and in the place of the creator, they honour the creatures: They worship not God (as he hath commanded) in spirit and truth, but after the doctrines and commandments of men, and God alone do they not worship: but also the Saints, their Images and pictures. They adore not, will they tell me, the Images, but that which they represent albeit their second Nicen Council (not the first which is holy and good) commandeth Images with the same adoration to be worshipped, as that which they represent: as in the beginning of this Treatise we have declared. Also our adversaries seeing themselves in some affliction, invocate the saints of Paradise, without any commandment or example in all the holy scripture so to do, where they ought to invocate none but God alone. Also whereas there is but one only mediator, Intercessor & advocate, betwixt God & man, which is Christ jesus, as the Apostle calleth him: they not contented with the only Intercession of Christ (for were they contented Christ is sufficient for them) many mediators do they invent, & each one maketh choice of one for himself. Also they take away, & add to the law of God (he which so doth being cursed of God) & so take they away the 2. commandment against Images: & to fill up the number of ten. of the tenth, do they make two commandments. Also we read in holy scripture, that the Lord in his catholic church did institute but two sacraments, baptism & the holy supper: they have made 7. 
The Pope, the Council and Inquisition can not err.  They also say that neither the Pope, nor Council nor the Inquisition can err: hence cometh it that they give so much credit to the decrees & constitutions of the Popes, Counsels, & Inquisitors, as if they were the word of God itself: & yet would God they gave not more credit to them, then to the word of God. Very common are ignorance, superstition, & Idolatry in the Roman Church: This is the height of all their wickedness, that with fire & blood do they persecute the true & catholic Christians: because so instructed & governed by the word of God, they worship one only God in spirit & truth; & because they hold jesus Christ for the only, and alone mediator and because they add not, nor ought diminish from the law of God, nor his word. When our adversaries shall then say; that we trouble the world with our new doctrine, we will make them the same answer that Elias (inspired with the divine spirit) freely made unto K. Achab. 
1 Kings 18. 17.  Art thou he (saith Achab) which troublest Israel? Elias answered. Not I, but it is thou & thy father's house, that trouble Israel: because ye have forsaken the commandments of the Lord and followed Baal. ye then (will we say to our adversaries) are they, that have forsaken the commandments of Christ, & have followed the traditions of Antichrist, your father the Pope; ye are they, which worship not, nor honour God, but ye worship and honour Images, against the express commandment of God Exod. 20. Deut. 5. with many other places. Let our adversaries (at last) understand, these & others such like, to be the cause why God afflicteth the world, with so great wars, famine, pestilence, & divers other calamities, within our days we have, & yet do suffer. His majesty for his infinite mercy, & for his Christ's sake, open their eyes: that they may consider the works of God, & so may soften, & not harden their hearts, as did Pharo: who by the more God did afflict him for his rebellion & contempt, by so much the more was he hardened against God, & the people of God.  
But leaving ancient histories, come we to that which in our days happened, let us come to our country of Spain. God by his just judgement hath many times in the space of 40 years afflicted Spain, with wars, famine, pestilence, and other calamaties, which began a little after that great persecution, against the faithful and catholic Christians: This persecution beginning in seville, hath stretched almost throughout all Spain, against the noble & learned people (as after we will declare) The priests of Baal in their pulpits, confessions & discourses do affirm all this of right to be imputed unto those whom they call Lutheran heretics: The common people which neither know, nor other thing believe, but that which these Baalamites tell them, & command them to believe, do believe it so to be. For confirmation of my sayings, I will here recite that which D. Illescas cap. 31. upon the life of Pius 4. saith. His words be these. In the 1561. year, on Saint Mathewes day the 21 of September being the Saboth, 
Fire in Valladolid.  two hours before day in the morning, after was kindled in the street called Costanilla of Valladolid so terrible and fearful, that without hope of remedy, in the 30. hours space, it ruined above 400. of the most principal & rich houses of that famous city. So wonderful, & almost never seen was this calamity, that it was taken for a thing miraculous: For the neighbour houses, and near adjoining to those that burned, were not only burned: but the fire in a moment did leap from one street to another far of distant, and beginning at the top of the house, brought the whole presently with it, to the earth. Many merchandises, much wheat, wine, and other things, which by reason of the great fury and fierceness of the fire could not be put in safe keeping were lost. The whole City was greatly troubled: because none could know, how, or by whom the fire was kindled. And all feared, that it was some conjuration of the Lutherans, And a little lower: There is made every year upon Saint Mathewes day a most solemn procession, to entreat our Lord, to be pleased by the means of his holy Apostle, to deliver the city from the like plague & tribulation. Thus far D. Illescas. To the self same purpose will I here also recount a very pleasant tale, which I read in a history, & I myself also heard D. Bourne, who in Queen Mary's time was bishop of Bathe in England tell the same. The history is this: 
A history of john Fox.  In the time of K. Henry 8. one Malary master of Art of the university of Cambridge, was for profession of the Gospel of jesus Christ, condemned to do public penance in the Church of S. Mary, in the university of Oxford. The penance was, that he should publicly recant, and bear upon his back a faggot, for the terror of the students of that university. And for the more solemnity of this recantation D. Smith divinity reader preached. The principal and only matter, which he handled in his sermon was, concerning the Sacrament of the altar. The Doctor for more confirmation and credit of that he had to say in his sermon, caused their holy and catholic peace of White bread, which they call the Sacrament of the altar, to be hanged in the pulpit before him: To this spectacle, ran very much people; aswell students as citizens: which heard the sermon with great attention: hardly had the doctor half finished his sermon, when a voice of one that cried in the street Fire, fire, was suddenly heard in the Church. The cause of the cry was, for that one coming along the street, espied a chimney on fire, and after the English use in such cases, he cried through the street Fire fire. When they within the Church, & near to the door heard fire fire: they also began to say, fire, fire. And so from mouth to mouth went fire fire. even to the doctors & the preacher himself: who at the hearing of fire fire, remained astonished with the great fear he conceived, and marvelling what it might be, began to lift up his eyes, and behold on all sides the roof and walls of the Church. His auditory seeing him look up, began with a loud voice to cry, Fire, fire: some demanded of other some, where see ye the fire? To this demand one answered: In the Church● Hardly had the other answered: In the Church: 
Imaginary fire in the Church.  when all in a moment began to cry out, The Church burneth, the heretics have set the Church on fire. And albeit no man saw any fire, all notwithstanding together cried Fire, fire, and each one supposed that was truth which he heard. Then feared they indeed: such was the concourse and tumult in the Church, that cannot with words be expressed: such as have found themselves in the like cases, have experience thereof. This strong Imagination of fire possessing their heads; all whatsoever they saw or heard, confirmed and increased in them the imagination conceived. The principal cause that augmented this suspicion, was to see him with his faggot, whom they held for an heretic. This made them believe, that all the other heretics had jointly conspired with him, to set fire on the Church. The great dust which with the unquietness, concourse, & tumult of the people was raised in the Church, did augment in them also this suspicion. This dust than seemed to be smoke of the fire which they had imagined. This concourse was also the cause that many came to their deaths: for the small ribs & bones were broken, whereof many died. The people flocked to the doors of the Church: but so great▪ was the throng & press; that none could go out of the Church In the end seeing no remedy, they begun to cry out against the conspiracy of the heretics, which had kindled the fire, to burn them alive. It was a world to see those great rabbins, those great doctors, with their long scarlet robes & doctoral habits, run from one side to another, blowing, panting, and sweeting, seeking some corners where to hide themselves. In all this company was there none more quiet, than the poor penitent heretic who, throwing from him the faggot, it fell upon the head of a Friar that was next him, & so abode quiet, expecting what God would do with him. Among them all was there none more fearful, nor more cried out for fear; then Smith the preacher; who with the first began to cry from the pulpit, saying. These be the webs & crafts of the heretics against me: Lord have mercy upon me, Lord have mercy upon me: But his breadden God, which he called Lord, & was hanged as we have said near unto him, could not quiet him. Nought in this garboil more caused than to fear, then when the lead was to begin to melt (for ye must know, that many Churches in England are covered with lead) & many of them began now to affirm, that the molten lead fell upon them. Then were they amazed, & many of them that had authority & command, seeing that neither by force, regard of their learning, nor authority they could aught prevail, they changed their purpose & began to use very gentle words; promising to them they would pull them from that danger (albeit by the ears) a good reward. There was a man that gave 20 pound (every pound is forty Spanish rials) an other promised his garment, & others, other like things. They that might, placed themselves in the hollowness between pillar & pillar, that the lead, which they said was melted, should not fall upon them. A master of the College there was, which unnailed a table, & covered therewith his head & shoulders, that the lead should work him no annoyance. There was a man, albeit very gross, who seeing there was no means to go out of the Church, needs would be breaking of the glass, to go out by the pane of a window, but half of his body being forth, he stuck fast in the grate; so that he was not master of himself, nor could he go forward nor backward. The poor paunched monk saw his danger doubled: for if the fire, or molten lead should fall without, that part than that was without the window, would be in danger, & if it fell within the Church, the part then within was in the same danger.  
To another monk, another chance happened. And this it was▪ A certain boy (seeing that by reason of the great press and multitude of people, he could not go forth climbed as he could, upon their shoulders and heads; and so came and placed himself on the top of the Church door, where he abode, not able to pass further: Thus resting upon the height of the door, he espied by chance (among those that came crawling upon the heads of others) a monk coming towards him, who bore at his back, a great and large cowl: the boy seeing good occasion offered, 
A boy put himself in the cowl of a Monk.  let it not slip: and so when the monk was near unto him, he let fall himself from the height of the door, and very wittily put himself into the monks cowl; supposing if the monk escaped, that he also with him (as it happened) should go out of the Church. In conclusion the monk crawling upon the heads of others, at last escaped, carrying the boy at his back that was placed in the cowl, & for some time perceived not any weight or burden upon him. In the end, within a while the monk came somewhat to himself; felt his cowl more weighty, then wontedly it was, and hearing the voice of one that spoke in his cowl, than began he afresh to fear, more than before, when he was thronged among the people, supposing (& that verily) that the evil spirit, which had fired the Church, was placed in his cowl: & then presently began he to conjure the spirit, saying: In the name of God, and of all the Saints I command thee, to tell me whom thou art, that hangs at my back? To whom the boy answered: I am Beltrams' boy (for so was his master called) But I conjure thee (said the monk) in the name of the indivisible Trintie, that thou wicked spirit tell me, who thou art; whence thou comest, and that thou depart hence. To whom the youth answered, I am Beltrams' boy: I beseech you sir let let me go: and so speaking, assayed to go out of the cowl, which, with the weight, and the boy's endeavour to go out, began to rend upon the shoulders of the monk. When the monk well understood the matter, he drew the boy out of the cowl. The boy seeing himself out of danger; took him to his heels, and ran with what speed he could. In the mean time whiles this passed, they that were with out the Church, beholding on all sides, and seeing there was no cause of fear, marveled to see them in such a strait, and made signs & shows, to them in the Church, to be quiet, and told them abroad, there was no cause of fear. But for as much as they that were in the Church, could not for the great noise, and rushing within, hear that which was told them; the signs which they made, they interpret to the worst sense, as though all without the Church had with lively flames burned, and that for the distilling down of the molten lead, and for that it fell in many places, they should abide within the Church; and not adventure to go forth. So that signs, and voices much increased the fear. For the space of some hours endured this confusion. The day following, and that whole week also, were many billets fixed one the Church door: one said. If any have found a payer of shoes, lately lost in the Church of Saint Mary: another said, if any have found a garment: In another it was prayed that a hat should be restored: In another, a girdle, with a purse, and money which was lost: In another was demanded a little ring, & other such like things: for there was no one person almost in the Church, which had not lost or forgotten some thing. As touching the poor penitent, him they commanded, that for as much as he had not by reason of this tumult, done his penance as was meet, he should do it the day following, in the Church of Saint Frideswid, and so he did it. These Histories of the fire of Rome, of the fire of Vallodalid, and the imaginary fire of Oxford do very well confirm that which we have said: that the poor christians▪ have at all times been slandered, and unjustly condemned. Therefore are they called sheep appointed to the slaughter▪ God, who is Just, will not leave without punishment, such monstrous lies, such false testimonies, and such fierce cruelties: his day (albeit he slack) will come upon the Inquisitors. For the blood of the Just, holy, faithful, and catholic Christians, by them shed, crieth unto God, 
Apoc. 6. 10.  as did the blood of Abel, saying. How long Lord holy and true, wilt thou slack to judge and revenge our blood on those that dwell upon the earth? To whom it was answered: that they should rest yet a while, until their fellow servants were fulfilled, and their brethren which were also to be slain with them. This day let us then expect with patience. God one day show mercy to Sevil, that this monastery of Saint Isodor, be converted to an university, where divinity may be chiefly professed. The rents of this monastery, which be great, suffice, with over plum to maintain the said university: and the ruyned house of Isabella de Vaena, may be converted to a public Church, where the word of God may be preached, and the Sacraments without adding or diminishing, according to the institution of jesus Christ, administered. So great and greater things than these, hath the Lord in our time brought to pass. It shall not be from our purpose to recite that which D. Illescas reporteth to have happened in Spain in the time of this Paul 4. touching the great number of Spaniards, of the religion (which he calleth Lutherans) that was discovered. His words be these: In the former years were Lutheran heretics accustomed to be taken & burned whatsoever, in Spain: but all those that they punished, were strangers, as Dutchmen, flemings, or Englishmen, etc. And of those which came from these kingdoms. And a little lower: vile people and of most wicked race afore times did wontedly go out to the Scaffolds, and to wear the Sarbenitoes in the Churches: but in these latter years, have we seen the prisons, scaffolds, and fires also furnished with famous people. And (which is more to be moaned) of illustrious persons also and of such, as to the eye of the world, in learning and life were far before others, etc. And somewhat lower: The business came to terms, that they practised now among themselves, a most fearful conspiracy, such, as had it not happened so soon to be discovered (as it was afterwards understood) all Spain had run in great hazard to be lost, etc. And a lttle lower: In Valladolid D. Caçalla, his five brothers and mother, with most great secrecy, & singular diligence, were taken. In Toro was taken Herrezuelus, & many other in Cemora, & in Pedrosa, many men & women, Nuns, married women, and damsels, famous and of great quality, etc. Among those that were burned, were also certain Nuns, very young, and beautiful: who not contented to be Lutherans, were teachers of that cursed doctrine, etc. And a little after. All the prisoners were of Valladolid, seville, and Toledo, persons sufficiently qualified, etc. And so many & such they were, that it was thought if they had two or three months more slacked to remedy this mischief: all Spain would have burned, and we should have come to the most bitter mischance that ever was seen therein. Hitherto D. Illescas. Whereof we will conclude, that God hath revealed the light of his Gospel in Spain to learned people, and people of renown, famous & noble. He will show like mercy when he pleaseth, to the vulgar and common sort. When they see in Spain a man well lettered and learned then say they, Que es tan docto, que està en peligro de ser Luthrano he is so learned, that he is in danger to become a Lutheran: And there is not almost any noble house in Spain, that hath not had in it some one or more of the reformed religion. His majesty for his Christ's sake our redeemer increase the number, for his glory, & the confusion of Antichrist. But returning to Paul 4. In August, and the 1559. year, after he had poped 4 years, and almost three months, 
Anno 1559.  he died. The seat was void 4 months, & 7 days, Don Philip 2. being king of Spain.  
Pius 4. 
Pius 4.  a Millanist was not much liked nor loved of his predecessor Paul 4. which Paul in the consistory, did publish, & openly speak against him, saying: that by evil means he had procured the Archbishopric of Milan. Then Pius knowing the dislike of Paul 4. against him, departed from Rome: & thence was absent all the time that Paul the fourth Poped. But when Paul was dead, and he chosen after great discord, and four months & 7 days: that the sea was vacant, he revenged himself of him. 
Pope against Pope.  For many things which Paul had commanded, did Pius countermand: & so pronouncing Don Charles the Emperor, & Don Philip his son, kings of Spain innocent and faultless, he absouled them of all whatsoever Paul 4. had objected against them. He confirmed the resignment of the Empire, made by Don Charles, to Ferdinando his brother, which Paul whiles he lived, neither would approve, nor confirm. To master Antonius Columna, he restored his patrimony, whereof Paul had deprived him: 
So did Benedict. 3. Pius 2.  many otherlike things he did, in despite of his predecessor Paul 4. by Panuinus upon his life recited. The same Panuinus, 
Martin 5. and Paul 4.  of Pius 4. saith: that when he was Bishop, he became another man; entertaining other customs, & manners (not better but worse) For he which till then was holden courteous, patient, a well doer, gentle, and not covetous, suddenly seemed to have changed his nature. Such is the seat papal, that he which once sitteth therein; albeit before he were not evil, becometh evil. And if he were evil, becometh worse, and in the end most evil: as to this Pius 4. it happened. The same Panuinus saith: that Pius had no gravity, either in countenance gate, or gestures: that more scoffing he was, then beseemed the majesty which he represented: of him (saith he) that whiles he lived without charge he was of good life & reputation, and whiles also he had charge, under the high bishops his predecessors. When he was Pope, great shows he gave of a good Bishop, insomuch that he held the Council of Trent (note the hypocrisy) whiles the Council continued, 
The hypocrisy of Pope Pius 4.  he feigned to be good, but the Council once ended, Pius using great liberty, did many things that pleased not all men. And a little lower, Pius was a glutton, and swillar: but chiefly in eating, for at supper he exceeded. Given he was to delights and pleasure: he was openly collerique, envious he was, but in secret: impatient to hear. In his answers sometime hard and bitter, ambitious, to command, crafty, a fainer and distembler. When he sa●●e it needful, fearful, but bold in dissembling his fear, and ill be loved. Panuinus his friend, all this▪ and yet much more saith of him: Albeit true it is, that as a Parasite of the Popes, much good he saith of him also. But what virtues could possess a man subject to such manifest and enormous sins? He had (saith he) a singular memory, and so could aptly, and suddenly recite the whole volume of the ancient lawyers, Poets, and Historians (but not of the Bible, which I suppose he never read▪ for by his profession, he was not a divine▪ but a lawyer) of him (saith he also) that at the hands of Cardinal Borromeo his nephew and sister's son, with great devotion he received all the Sacraments of the Church, the which (to my knowledge) we do not read (saith the same Panuinus) to have happened to any of the chief Bishops. Doctor Ille●cas speaking of Paschal 2. saith. That having first received the holy sacraments, he died. Of the other Popes I do not remember that he saith any such thing. The reason is (as saith Sanazarro speaking of Leo 10.) that the Pope's being great Simonists, have sold the Sacraments, and so not kept them for themselves. Or to speak better, the cause is, that the Pope's hold and say in their hearts there is no God: and so in the time of sickness, and at point to die, they make no esteem of the sacraments, 
The Popes esteem not the Sacraments be case they be Antichrists.  or Christian religion, but die like swine. This Pope Pius 4. ordained a confession of faith, which all they should make, that were to be Bishops: the which in his life Panuinus placeth. This confession is a summary of all the ignorances, superstitions, and Idolatries of the Antichristianisme or papism. This Pope's whole study was, by right or wrong, to get money: and whereof he had store: which upon his kindred, friends, & buildings, Whereunto he was much inclined he wasted. In the 1565. year, after he had Poped almost six years, he died (as in Rome went the common voice and fame) in the arms of his minion (which is not much out of square, sith Panuinus his friend of him saith, that he was given to delights and pleasures) and (as saith the same Panuinus) he procured his own death. Morbo ex victus intemperancia hausto) to wit by disorder in eating, and glutting, whose belly was his God: our king Don Philip 2. then reigning in Spain. In the time of this Pius 4. 
Anno 1563.  and the 1563. year, a thing very strange happened in seville, 
Confession was almost the cause of the ruin of the Popedom.  the which, had it proceeded further, & the Inquisitors been a little more careless; so likely it had brought the whole papacy to the ground: else should it at the least have received some notable damage. The matter is this. In seville where some more curious, then was meet for the papacy: which of the priests and Friars complained bitterly to the Inquisitors, because they abused confession (as others also afore time had abused it) in courting and making love to honest matrons and damsels; 
Confession serveth for a band  and for such end moreover, as such beginnings accustomably succeed. The holy office thought meet, that such confessors should be punished: But for that the matter was obscure, and none in particular but generally were accused; they made an edict, & published it throughout all the Churches of the Archbishopric of Sevil, commanding all & every person of what estate or condition they were, which had known, heard or understood, if any Friar or Priest whatsoever, that with their daughter or daughters at confession had to this end abused the sacrament of confession; that such person upon most grievous pain, should declare it to the holy office within 30 days. This decree once published, so great was the multitude of women, which from seville only went to accuse their filthy confessors to the Inquisition, that 20 notaries, and so many Inquisitors, sufficed not to take their depositions. The Inquisitors finding themselves much wearied and unable in 30 days to dispatch the business, gave them other 30, and yet these 30 not sufficing, again and again, they prolonged the time. Many honest matrons, and many Ladies of quality, held great wars within themselves: The scruple of conscience, on the one side, to incur the sentence of excommunication imposed by the Inquisitors upon such as should conceal it, moved them to go. And on the other side, they feared lest their husbands holding them for suspect, should become jealous of them. And so, neither durst they, nor yet found opportunity, to go and speak with the Inquisitors. But at last disguised and masked after the manner of Andaluzia, as covert as they could, they went to the Inquisitors: yet how disguised, and secret soever they were, many husbands left not to follow them, and watch them early to know whither they went: which was the cause of great jealousy. On the other side it was a sport to see the priests and Friars fathers of confession, to go sad and sorrowful hanging down their heads, by reason of their guilty conscience: every hour and minute expecting, when the Familiar of the Inquisition would lay hands upon them. Many of them supposed, that a great persecution was to come upon them; yea and greater then that which the Lutherans then suffered, yet was all their fear but wind, and smoke which passeth away: For the Inquisitors by experience foreseeing the great damage that would redound to all the Roman Church, if their ecclesiastical persons should be despised and pointed at: and the sacrament of confession should not be so prized nor esteemed as before: would no further proceed in the business; but interposing their authority, hushed all things, as though nothing had ever happened. And so no confessor was chastised, no not those, whose villainies were sufficiently proved: which thing freed the ecclesiastical order from great anguish of mind, and all their sorrow was turned into joy. But his day will come upon such, and the Inquisitors that smothered so great villainies, and abominations: Who pardoning their friends, and household fathers of confession: turned all their hate and fury against their enemies the Lutherans: whom with fire and blood, they did not only persecute in seville and Valladolid: but in many parts of Spain also. And thus was jesus Christ again in his members condemned, and Barrabas let loose. About the 1550. year one Don Pedro de Cordova priest made confession an Instrument to abuse his devout penitents. About 1576 year for the like business, were many Theatinians, or Jesuits (called Alumbrados) in Erena condemned: the principal of whom was called Father Ternan daluares who died in the galleys. Not many years since, in Sicilia another such like chance happened, not that which to this purpose saith Machavile, in the third book and first chapter of his discourses. I allege not Machavile because I hold him for Godly, but for a wicked politician do I hold him: the History that he recounteth, do I allege.  
Of all the Roman Bishops (as saith Panuinus upon the life of this Pope) very few there were, 
Pius 5.  that from such low beginnings, and in such short time had attained so great dignities as did Pius 5. for being a friar Dominick, without any other office, he came on foot to Rome: and within 15 years obtained all these offices: Inquisitor he was, Bishop, Cardinal and Pope. His name at the font was Anthony: because he was borne on S. Anthony's day: when he was fifteen years old, he placed himself a Friar, in a monastery of the Dominicks, and called he was Michael: This name he held, until he was Pope: and would then neither be called Anthony, which was his Christian name: nor Michael, which was the name of his order, but called himself Pius 5. which name well agreeth with the figure called Antiphrasis, as when we call a Negro White john; So he being Impious, called himself Pius. Concerning his election might well be said, that which said john Bishop and Cardinal of Porta said (as Panuinus reporteth) of Gregory 10.  
Quem patrem patrum fecit discordia fratrum. The discord among the Cardinals, made Pius the fifth; Pope. After he was made Pope, he gave out against the most gracious Queen of England, defendresse of the true & Catholic faith, a most pestilent bull; wherein he absolved all her subjects from of their oath of obedience which they had made: and exhorted the Christian Princes, to take arms against her. This furious and brutish lightning effected no mischief, all was turned to smoke nothing was heard but a certain thunderclap, & noise of gun-shot or childernes squibbes. And so his bull was foolishness, a little bubble it was, which when is raineth, is made upon the water, and presently vadeth away. He that brought this bull to England, was caught; and as a traitor sentenced to death: and quartered; the Pope his God on earth being unable to help him, nor with all the Masses, they said for him, could draw him out of hell. And the Queen in her kingdom liveth and reigneth; triumphing over her enemies, maintaining and defending the holy catholic faith, and making her kingdom a receptacle, refuge and sanctuary for poor strangers, which from so many parts of Europe (flying the tyranny of the Roman Antichrist) have these 40. years space with drawn themselves to it. The powerful arm of the most high God, all sufficient, whose name is jehova hath done this: to him be the glory for ever & ever amen. 
Psal. 97. 7.  For besides him is there no God: confounded then be they that serve and worship carved Images; those that worship Idols: sith they neither can help them, nor yet do goodness. 
Pius 5. took out of the books that which the authors with great truth said against the Pope.  This Impius 5. sponged out of Petrarque and Bocace the famous Italian Poets, all that, which with great liberty and truth they had said concerning the Pope, the court of Rome, and ecclesiastcal persons. For ye must note, that before God raised up Luther, and others more that succeeded; the Italians, and chiefly, the subtle and free witted Florentines, were those, that with their lively colours, and proper shadows painted out the Pope, his Roman Court and clergy. Read Dant, petrarch and Bocace (but beware they be not those which the Pope hath gelded, and thou shalt see if I speak truth. Great shame it is for our Spaniards, who esteemed themselves of as free and good conceit as the Italians, that they disable, and deject themselves slaves to the Pope; not daring to whisper against him, what villainies soever they see him commit. Liberty of conscience: Liberty, away away with the Pope this proud Antichrist. Some of these places which Pius 5. hath gelded, among the sayings of learned men, which have spoken against the Pope, will we afterwards allege. 
Anno 1572.  In the 1572 year, and first day of May died Pius 5. Don Philip being king of Spain.  
Gregory 13. 
Gregory 13  a Bolonnist, before called Hugo boncompagno the 15. day of may, & 1572. year was set in the seat of Antichrist. 13 years little more, or less he Poped, when he was Pope, he renewed the old hatred of his predecessor Pius 5. against the Queen of England: & so practised by all possible means, one while by force (as appeareth by the great Armada sent into Ireland, & had a miserable end) another while by craft and deceit, (as was seen in the great traitor Parry, and others by him sent, who had also a miserable end, and were quatered into 4 parts, as they had deserved) to do her all the mischief he could. But God delivered the Queen from all those cursed inventions, and the same God a just judge, in the end chastised this Gregory, by killing his body, and sending his soul into hell. It was the common voice and fame in Rome, that Gregory, before he was Pope, and also being Pope, like a father, but not most holy: nor yet holy, but carnal, had his concubine of whom he had also little sons, which said unto him such graces, as made him to laugh. And being Pope, such was the grace that his little son Philippicus said, that the Pope his father gave him five thousand crowns of rent. Mark o ye Spaniards, how the Patrimony which you call Saint Peter, is employed. And he is not alone, he which hath it doth so also employ it: as we have seen in the lives of the Popes. The ceremony of the stool, needed not this Gregory: for very well was he known to be a man, and not a woman. In the time of this Pope, was the most fierce & bloody battle between the Portugals, and Moors in afric: wherein 3 kings died. Don Sebastian the king, being dead in this battle; the Cardinal Don Henry, brother of king Don john the third grandfather of Don Sebastian, was elected king, who like another Anius was king and Priest, of whom Virgil saith in the 3. of his Aeneads.  Rex Anius, rex idem hominum, Phaebique sacerdos. 
Of this Cardinal say the Portugals, that in the Epistle of the moon he was borne, and in the Eclipse of the moon he died. In the 1581. or 82 year, & in the time of Gregory 13. his Popeing, a very strange chance happened in Valladolid. There dwelled in Valladolid, 
The cruelty of a father.  a knight qualified, who in the Inquisition had 2 daughters, which constantly persevering in the good religion, they had learned of the good D. Ca●alla, and other martyrs of jesus Christ; were condemned to be burned. The father being a most rank Papist: besought the Inquisitors to permit them for their better instruction to be carried to his house: which thing, the Inquisitors, in regard of the great credit they reposed in him: granted. And brought thus to his house, the father endeavoured to divert them from their constant resolution. And seeing he could not convince them; he caused Priests and Friars to dispute with them: but in vain were all their disputs. For the Lord (as in Luke 21. 15. he had promised) gave them utterance and wisdom, which the new Pharisees, Priests, and Friars were not able to resist, nor gainsay, The father then seeing all his endeavour nought availed, went himself to his grove, cut down wood, and caused it to be drawn to Valladolid, he himself kindled the fire, & so were they burned. And no marvel: Seing the Lord in the same place of S. 
Luke 21. 18.  Luke forewarned us, that it so should hap. Ye shallbe (saith he) delivered up, even of your own fathers, brothers, kinsflolkes & friends, & they shall kill you, & ye shallbe hated of all men for my name's sake, thus far of the afflictions & miseries of the poor faithful: yet that which the Lord than addeth, is for our comfort. But one hair, saith he, shall not perish or fall from your head: in patience possess ye your souls. So did these two blessed of the Lord possess, and now enjoy that celestial glory, which the Lord, for whom they died, had prepared for them before the foundation of the world. This cruel father, in doing that he did against his daughters, undoubtedly supposed, he did great service to God. Of this also hath the Lord foretold us, 
joh. 16. 2.  john 16. 2. The hour cometh saith he, that whosoever shall kill you, shall think he doth God service. And that we should not be dismayed, but courageous in such afflictions, the Lord, in the end of this chapter saith. These things have I told you, that in me ye might have peace: in the world ye shall have trouble, but be of good comfort, I have overcome the world. This Gregory careless to correct himself, or Clergy either in life or doctrine, by anticipating 10 days in the year, gave himself to correct the calendar. And to eternize his name, this calendar he called Gregorilanum. At this time, were reunited all the kingdoms of Spain, which from the entrance of the Moors into Spain 880. & so many years sithence, have been divided, & so Don Philip our king and Lord in all Spain reigneth I beseech my God, from the bottom of my heart, to give him understanding to know who the Pope is.  
In the 1521. 
Sistus 5.  year & the year of famine, the 13 of December, and in a village of 25 or 30 houses, called Montalto near to the city of Firmo, which is in the marches of Ancona, was borne Felix Pereto called Sistus 5. In this Sistus 5. the common saying in Spain was fulfilled: Rex por natura y papa por Ventura. A king by nature, a Pope by adventure: for so poor was his father, that he was a swineherd. Felix in his childhood was very poorly brought up, but showing some sufficiency of wit, a gentlewoman for God's sake, clothed him with the habit of Saint Francis, & entreated the warden to receive him into his covent where he studied Grammar, logic, Philosophy, & school divinity: and in those sciences much profited. In the end, being now of age he was made Inquisitor. In which office, such was his carriage, as few could abide his cruelty: And so it happened, that he called before him, a magnifico of Venice, who (being come) very discourteously, & inhumanly he entreated. This gentleman unaccustomed to hear such injuries and disgraces, (as by that which after he did for revenge to the Lord Inquisitor appeareth) did stomach the matter. A few days after, this gentleman encountered the Inquisitor, & when he saw him, he commanded his servant with a good cudgel, which he carried, to abate the fierceness of the unhappy Pereto. Inf●●lix being thus cudgeled, returned to Rome, and recounted his mischance to Pope. Pius 4. very much complaining upon the Magnifico. The Pope hereat disdaining: sent him back to Venice, with much more authority & power then before. When Felix was returned unto Venice, he presented his conomission to the signory. The signory being wise & prudent, & knowing the quarrilous humour of this man, & well perceiving that he came with a desire to revenge, commanded a wax candle to be kindled and Felix if he were wise, precisely to depart their dominion and jurisdiction, before that candle were consumed. This Infoelix unable to do otherwise, 
A notable act of the signory of Veni●.  returned eftsoons to Rome, & complained to the Pope. The Pope seeing this man meet for his service. made him master of his Palace. After this when the Spanish Inquisition (of all men how high soever feared, & liked of none (held the Archbishop of Toledo for suspected of heresy; the Pope sent Felix into Spain to hear this cause. The General of the Franciscans, the chief dignity among them, now happened to die. This dignity gave the Pope to Felix, whom a few years after, the same Pope made Cardinal. In conclusion, when Gregory 13 was dead: Felix by means of his good friends in Spain, was made Pope, and called himself Sistus 5. This name he took in memory of Sistus 4. who was, as was he a Franciscan Friar. So abominable truly are the things read of this Sistus 4. that their memory with him, deserveth to be buried in hell, and perpetual oblivion. Read his life, which we have culled out of divers authors. Notwithstanding, all this, would Felix be called Sistus 5. because he thought to be another, and yet worse than Sistus 4. When he was Pope (as though in himself, his Roman court, his Rome, his Babylon, which for her customs, is the mother of all fornications, and more than beastly abominations, and for Doctrine, the school of error, and Temple of heresy said her renowned Petrarque) now 200 years past, nothing there were to be corrected or amended) he gave himself I say (as though in his own house he had nothing to do) to seek to correct & after his manner, to intermeddle in the houses of others. And so by all possible ways, deceits, crafts, treason and violence, he practised to disturb the quiet and happiness of the kingdom of England, suborning, and animating most wicked men, and abominable traitors: promising them that, which he neither had for himself, nor could give to others: at least the kingdom of heaven; if they should murder the most illustrious Queen of England, who for forty years space, with so great peace, & clemency, most prudently hath governed her kingdom. In which time with temporal riches & abundance of bodily necessaries, & with spiritual riches, which is the preaching of the Gospel, hath God blessed this kingdom. From all these treasons, God as a most merciful father, maugre Antichrist of Rome hath delivered the Queen. Let the Pope then burst for anger. So also hath this Pope opposed himself to the most illustrious king of Navarre, and his first brother the prince of Conde, cursing and depriving them of all whatsoever they had, and were to have, and chiefly of the undoubted right which for want of right heir male, hath the king of Navarre to the crown of France. God for his infinite goodness, have mercy on his poor Church, which this Antichrist in these princes doth persecute. Arise Lord, put to flight thine enemies, break the horns of this beast, that he do no more harm to thy poor children: hasten to destroy Antichrist with the spirit of thy mouth, with the preaching of the Gospel. The God of peace beat down Satan, & that speedily under our feet, 
Ephes. 1 21.  and exalt his son Christ jesus, subjecting all things under his feet, & placing him above all things, for head of his Church: which is his body, & he the fullness thereof; which filleth all things in all persons. This most Christian prince of Conde, whom Sistus 5. banned, in the 1588. year died of poison. 
The French K. causeth the Duke of Guise to be slain.  In the same year did Henry 3. K. of France cause the Duke of Guise to be slain, & another day the Cardinal, brother to the Guise: the cause was, for that the Duke had conspired to kill the king, & usurp the kingdom. Shortly after (but of her natural death) died also the mother of the king. The death of the Duke of Guise, & of his brother, caused many, & the most principal cities of of France, as Paris, Rouen, Lions, Tholous, & others to rebel against the king. The year following, which was the 1589 the king came upon Paris, and besieged it straightly. The Parisians seeing themselves in that estate, resolved of no other remedy for deliverance from their present misery, but to kill the king: To him that would kill him, did they promise great rewards: & so there wanted not some desperate persons, 
A Dominican Friar killeth the French K.  which offered to do it. Amongst all these, was a Dominican Friar called Clement before the rest preferred, a man unlearned, & of little honesty: & for such a one, had often been chastised, with the discipline of the covent. To the king's camp came he, feigning business to deal with the king, of most great importance: The king in affection much inclined to these Friars, commanded he should come in. The Friar being entered, kneeled on his knees before the king▪ the king, who was sitting the better to hear him, somewhat doubled his body: The cursed Sinon then drawing a poisoned knife, which he had brought for that purpose, thrust it into the bowels of the king. The king feeling himself wounded, cried out: to the cry ran many, who stabbed and killed this unmerciful Clement, albeit the king commanded they should not kill him. This wound of the king, caused sadness and sorrow in the king's camp▪ chose, great mirth amongst the enemies: who instantly demanded aloud, if the Friar's knife were sharp enough. The king (after he had appointed the king of Navarre his brother in law, called Henry 4. who was the nearest in blood, for his successor) the night following died. When news of the king's death came to Rome, Pope Sistus 5. made a solemn Oration in the concistorie of Cardinals, the 11. of September 1589. where he not only compared the treason of this cursed Dominick, with the act of Eleazar, 
judith 13. 10.  and of judith: but said also it surpasseth them. (Of Eleazar is made mention 1. Macha 6.) who seeing an Elephant more mighty than the rest, armed with the arms of the king supposing that king Antiochus was upon him, to deliver his people, and purchase eternal glory, he adventured himself, & ran courageously to the Eelephant, through the midst of the squadron, killing on the right hand, and on the left, and all sides throwing down, until he came under the Elephant, and placing himself under him, slew him: the Elephant fell to the ground upon him, and there he died. judith cut of the head of Holophernes. The war that Antiochus and Holophernes made against the people of God was unjust: but the war which Henry the third made against the league, which had conspired against him, to kill him, and take from him his kingdom; was most just: So that herein was he no tyrant. Besides this, both living and dying, he was of the same religion of the league: as at his end appeared. For in that small time that he lived, after he was wounded, he confessed, communicated, and was anointed. But leaving these human reasons, come we to the holy scripture. It appeareth by the scripture, that Saul was a wicked king, an hypocrite, a tyrant, forsaken of God: and so hath God to Samuel. How long dost thou morn for Saul, seeing I have forsaken him, and that he shall not reign over Israel? And commanded him to go, 
1. Samuel ●6. 4  and anoint for king, one of the sons of Issai: which was David, and in the same chap. verse 14. it is said. The spirit of the Lord, departed from Saul, and the evil spirit of the Lord did torment him. Albeit such a one was Saul, yet did not God command Samuel or any other to kill him. And so David (although God had chosen him, and Samuel anointed him for king) when manifest occasion and means were twice offered him, to kill Saul; yet killed he him not. Also when David and his followers were hid in a cave for fear of Saul (as 1. Sam. 24.) appeareth Saul entered the same cave to do his needs: then did David's men advise him not to let slip occasion, but to kill Saul. But David instructed in a better school than were they, answered: The Lord keep me from doing such a thing against my master, and the anointed of the Lord, that I stretch not out my hand against him: for he is the Lords anointed: And not only did not kill him, but grieved to have cut of the lap of his garment, as if herein he had done some great disgrace. And in the 26. chap. of the same book, it is reported; that David & Abisai came by night to the camp of Saul, & found him sleeping, etc. Then Abisai said to David, God hath closed thine enemy into thine hands this day: now therefore I pray thee let me smite him once with a spear unto the earth, and I will not smite him again. And David said to Abisai: Destroy him not: for who can lay his hand on the Lords Anointed, 
2. Sam. 1  and be guiltless. Moreover, David said: As the Lord liveth, either the Lord shall simite him, or his day shall come to die; or he shall descend into battle, and perish. The Lord keep me from laying mine hands upon the Lords anointed, etc. And when one brought news of the death of Saul, saying; that he had slain him: what gave David unto him for his good tidings? He said unto him, How wast thou not afraid to put forth thy hand to destroy the Anointed of the Lord? Then David commanded one to kill him: who wounded him, and so he died. And David said unto him. Thy blood be upon thine own head: for thine own mouth hath testified against thee, saying, I have slain the Lords anointed. And David mourned for Saul, etc. Whereupon we will conclude, that wickedly did this Friar, and those of his counsel, in murdering their king: and that wickedly did the Pope, in praising and cannonising this fact. What revelation had Sistus 5. that God had wholly cast off Henry the third, that he should forbid any obsequies and honours, accustomed to be made for the dead, should be made for him, & commanded also, that they should not pray for him? Samuel and David had most sure revelation that Saul was forsaken of God, and that (as such a one) was he fallen into a reprobate sense: yet notwithstanding did they let him live, & conspired not his death. If a Prince in our time, be he heretic (as they call him) or Catholic, shall not fully obey whatsoever the Pope commandeth him, albeit it be to the depriving him of his kingdom, and giving it to another, then shall he be cursed and excommunicate both in body and soul, and the most vile person (if we believe Sistus 5.) with good conscience may kill him. And such a one that shall murder him, shall have done an act very meritorious and holy, for the which he deserveth to be canonized. What Christian religion is this, that one shall be canonized for committing that which by the word of God (as by examples we already have proved) is expressly forbidden? Oh times! oh customs! But upon such will his day come: these swine shall not escape (as they say) without their Saint Martin.  
With Sistus 5. conclude we saying, that in the month of September, and 1590. year he died, whom Vrban 7. which poped 12 days succeeded. At the end of the year 1590. Gregory 14. succeeded him, and died in September 1591. Innocent 9 succeeded Gregory 14. who a small time poped. So that in the space of 14. months, four Popes died: Sistus, Vrban, Gregory, and Innocent: and it is to be thought, the most, or all of them died of poison. For Brazuto is not dead that giveth them poison. This Brazuto killed 6 Popes with poison (as upon the life of Damasus 2. we have declared.) In the 1592. year Innocent 9 being dead Clement 8. 
A Capuchan friar practised to kill the French king.  or 9 or 10. succeeded. This Clement poping, in the 1599 year, a Friar Capuchan, incited by the jesuits, attempted to kill the French king Henry 4. but his treason was discovered, and so was he caught. In the time of this Pope, & in September 1598. died the king Don Philip 2. aged 70 years: & Don Philip 3. son of the forenamed Don Philip 2. and of the daughter of Maxmilian the Emperor, and of the Empress Dona Maria de Austria, sister of the king Don Philip 2. succeeded him. God grant him grace, as the duty & office of a king requireth, night and day to meditate in the law of the Lord, 
God commandeth the king to read the holy scripture.  & accomplish that which God (Deut. 17. 18.) commandeth a king should do: When he shall sit (saith God, speaking of the king) upon the throne of his kingdom, he shall cause to be written the book of this law, etc. And it shall be with him, and he shall read therein all the days of his life. Note ye Spaniards, that God commandeth the king to read the holy Scriptures: and then (saith he) he is to read them, that he may learn to fear the Lord his God, that he may keep all the words of this Law, and these ordinances to do them: That he lift not up his heart above his brethren, nor turn f●rm the commandment, to the right hand nor to the left: that he may prolong his days in his kingdom, he and his sons, etc. And God not only commandeth the king to read the holy scripture, but his captains also, when they be in wars, to read the same. So commanded he josua the General, and most warlike captain of the people of God, saying unto him: The book of this law, shall never depart from thy mouth: but day and night shalt thou meditate therein: that thou mayst observe and do according to all things, that are written therein. For then shalt thou make thy way prosperous. And then shalt thou understand. God of his infinite goodness, give to our king and Lord, his captains and governors, the grace, to read the scripture (which god hath commanded them, and the Pope hath forbidden) that ruled thereby, they may well govern his subjects.  
Albeit, by that we have said it clearly appeareth the pope's, I mean from Boniface. 3. which was in the year. 605. unto Clement the 8. or 10. which now tirannizeth) to be of evil life, and of worse doctrine, by reason whereof, they neither are, nor in any wise can be successors of Peter, nor vicar's of Christ, but truly Antichrists: yet, for better confirmation, with reasons, and notable sayings of the doctors of the Church; with Decrees of Ancient Counsels; & chiefly, with 3. passages of holy scripture admirable for this purpose, we will confirm it not with standing. But before we do this, we will set down, certain ancient Spanish proverbs, declaring what are the lives of these ecclesiastical persons, and how we ought to fly them.  
The Spanish tongue, is not only eloquent, and copious, but sententious also. Many proverbs it hath, by us called Refrains: which be certain brief sayings, sententious, and true; so by common consent, and that of long time allowed. To such proverbs, in all tongues, aswell learned as unlearned give great credit: because they be some chief principles, which the latins call pierce nota. Contrary whereunto; whosoever will speak, shallbe holden for unlearned, and ignorant. That the Spanish tongue is plenteous in proverbs & brief sentences, the book called Celestina (the first part I say, for the rest is falsified) a book doubtless, did it entreat of some other matter, worthy to be read, doth very evidently declare. The book of Proverbs, which Hernan Nunes, the Comendador, most excellent professor of Rhetoric and Greek in Salamanca collected, doth show also the same. Whose purpose was not only to collect so infinite a number of Spanish proverbs, but also would (had not death prevented him) have glossed and commented upon them, as did Erasmus upon the Latin proverbs. Verily had the Comendador effected his purpose, our Spanish tongue should have had a great treasure. But to what end, wilt thou say unto me, entreating of the Pope and his Clergy, sayest thou this? To great purpose (I answer) have I said this: 
proverbs against the Ecclesiastical persons.  because here I will allege many Spanish proverbs, which very briefly, and most truly do naturally, & with lively colours, paint out the life of the priests, and Friars, and of all the other ecclesiastical persons▪ from the little Novice that helpeth to say Mass, even to the Pope himself. Of the wicked life of the Clergy, their deceits, subtleties, & hypocrisies, covetousness, robbery, whoredoms, ambition and simony, etc. speak these undoubted true proverbs, and so command us to fly from them. All these proverbs following, are drawn out of the said book of the Comendador.  

OF THE WICKED LIVES OF Ecclesiastical men.  
Sin Clerigoy palomar teruas limpio tu lugar. 
Evil life.   

Of priests and doves where is a want,  
There's cleanness rife, and foulness scant.   
Siboo negocio trazedes frade, podeys falar de la call (Potuguez.)  

Speak friar, if good: it light doth crave:  
If bad, it darkness seeks to have.   

Entrays Padre sin licencia,  
o os sobrà favour, o falta verguen●a.   

Here freely father interest thou,  
Or under leave, or shameless now.   
Cregos, frades, pegas, e choyas do à ordemo quatro joyas (Gallego) clerigos, frails, pica●as, y grajas do all diablo tales quatro alhajas (● joyas.  

Priests, Friars, Pies, Daws and such like chaffer,  
All jewels four to the devil I offer.   
Frail ni judio nunca buen amigo.  

Nor Friar nor jew,  
ever friends true.   

Hize ami hijo monazillo,  
y tornoseme diablillo.   

A novice young my son do make,  
For demi devil do him take.   

Quien quisiere su hijo vellaco del todo,  
meta lo missario, o mo●o de cor●   

Of knavery who listeth to have his son heir,  
Make him a Mass priest or youth of a Quire.   
Moço missero, y Abad ballastero y frail cortes reniego de todos tres.  

A massing youth, a flattering Friar,  
A hunting Priest, a hateful liar.   

Monja para parlar,  
y frail para negociar, jamas se vido talpar.   

A Nun to prate, a Friar to proule,  
Who ere two such hath seen so foul.   
Ni amistad con frail, ni con monja que te ladre.  

With flattering friar, nor puling Nun,  
No friendship, else thou art undone.   

Ni fies en monje prieto,  
ni en amor de nieto.   

In coal black friar have thou no trust,  
Nor rest on grandchilds' love thou must.   
Ni à frail descalço, ni à hombre callado, ni à muger baruuda no le des posada.  

To barefoot Friar, nor silent man▪  
Nor bearded she, subject thee than.   

Nunca vide de cosas menos,  
que de Abrilee y Obisp●s buenos,   

Things less I never understood,  
Then April's fair, and Bishops good.   
Bendita la casa que no tiene corona rasa (choir dezir rapada.) Este Refran es tomado de Italiano. Beata quella casa que non ha cheregarasa.  

The dwelling house is surely blest,  
Wherein no shaveling hath his nest:   
This Proverb is taken from the Italian, Beata quella casa que nen ha cherega rasa.  
Ni fies muger de frail, 
Whoredom.  ni barajes con alcayde.  

No woman trust a holy Freyr,  
Nor yet scold with a judge for fear.   
Ni mula mohina, ni moça Marina, ni poyo à la puerta, ni Abad por vezino.  

No Mule of colour sad,  
Nor bench have at thy door:  
Nor maid of Marian's trade,  
Nor priest for thy neighbour.   
Ni frail por amigo, ui Clerigo por vezino.  

A Friar for friend see thou forsake,  
And priest for neighbour do not make.   

Ni buen frail por amigo,  
ni malo por enemigo.   

No good Friar for a friend do choose,  
Nor bad for foe, else shalt thou lose.   

Por 'las haldas' del vicario  
sube la moça all campanario.   

By Vicar's skirts, the maid  
up to the Belfry goeth,  
Yet nought at all afraid,  
What makes she there, who knoweth?   

Muchas vezes' de hombres casadoes  
Clerigos y soldadoes no son amadoes   

Holy Priests and Soldiers then,  
Are oft not loved of married men.   
Obispo d● Calahorra haze los asnos de Corona. 
Covetousness.   

For bribes do bishops orders give  
To Asses shorn, o that they live!   
Ni de frale, ni de menja no esperar de recebir nada▪  

Of Friar nor Nun ought to receive  
The hope that is will sure deceive.   

Si con Monia quieres tratar,  
cumplete de guardar.   

If with a Nun thou list to deal,  
Stand on thy guard for thine avail.   

El frail que pied pan,  
carne toma, si se la dan.   

The holy Friar, that bread doth crave,  
Will take flesh, if he it may have.   
De los bivos muchos diezmos, de los muertos mucha oblada (q. d. offrenda) en buen ano renta, y en mal ano doblado.  
Of the quick many tithes, of the dead many oblations (to wit, offerings) In a good year a good rent, and in an evil year doubled.  
Al cabo delano mas come elmuerto, que el sano. (Esto se entiende por las offrendas q los Eclesiasticos tienen por las animas de purgatorio.)  
At the end of the year, eat the dead more, than the whole. (This is meant by the offerings which the Ecclesiastical persons have for the souls of Purgatory.)  
Andad diablos tras aquel finado, que no mandò nada (q. d. à los clerigos que lo entterravan no dexó dinero para Missas, etc.)  

The Devil foul that corpse do take,  
Which gave us nought good cheer to make.   
That is to say, which left nothing to the Priests for saying of Masses.  
Hurtar elpuerco, 
Hypocrisy.  & dare los pies por amor de Dios.  

To rob, to spoil, to steal a swine,  
And give the feet for cause divine.   

Vnas de gato,  
y habitos de beato.   

Fell Wolf in Lambskin quaintly clad,  
Like Cat's nails Friar, though habit sad.   

Cuentas de beato,  
y unas de garavato.   

A friars beads, a grapple hook,  
A guileful heart, though holy look.   

La Cruz en los pechos,  
y el diablo en los hechos   

The holy cross upon the breast,  
Yet there the devil hath his nest.   
Has lo q dize el frail, y no lo q haze. (Son pues phariseos hypocritas)  
What saith the Friar that do: what doth he, that do not. (They be then hypocritical pharisees.  

Seize milagro,  
y hagalo el Diablo.   

A miracle is it,  
and the devil doth it.   
La carcely la quaresma para los pobres es hecha.  

The prison and lent  
for the poor are meant.   
Camino de Roma ni mula coxa, 
●●monie.  ni bolsa floxa. (Q. D. que el que va à Roma por algun beneficio, o por meior dezir maleficio, ha de tener buena cavalgadura para bolar, si pudiesse, de medio quo otro no se adelante, y se lo coja. Y no basta it presto, es menester tambien llevar la bolsa fornida para comprar el beneficio: lo qual es Simonia.)  
Neither a halting mule, nor empty purse is the way to Rome. To wit: he that for any benefice, or, to speak better, malefice, goeth to Rome, must have a good horse to fly if he could, lest another come before him, & catch it up. And to go speedily is not sufficient, a purse well stuffed must he carry also, to buy the benefice, which is Simony.)  

Roma, Roma, la que à los locos doma,  
y à los cuerdoes no perdona.   

Rome, Rome which tameth fools,  
And spareth not the wise:  
To pry, and proule for gain,  
Hath Linx his piercing eyes.   

Quien tiene pie de altar, 
Idleness the mother of many vices.   
come pausm amassar.   

Idle Mass of the Altar,  
Eat the fruit of others labour.   

No ay casa harta,  
sino donde ay Corona rapada.   

No house there is that's fitly stored,  
Which wants a crown not finely shared.   
Quien es Conde, y dessea ser Duqut, metasc frail en Guadalupe.  

Who so is an Earl, and would be a Duke,  
Put he himself Friar in Guadelupe.   
Que la fortuna, como elloes llaman, y no el espirtitu santo elija all papa.  

That fickle fate, not Spirit divine,  
Doth choose the Pope (they say) in fine.   

Rey por natura,  
y Papa por ventura.   

A king by nature,  
and a Pope by adventure.   
That we ought to fly these Ecclesiastical persons: by that which is said, and this proverb appeareth.  
A frail hueco soga verde y almendro seco.  

A hollow hearted Friar,  
A rope that's very green,  
A withered Almond tree  
Are never gainful seen.    
This then being so (as these most true proverbs affirm) blessed are they, 
jer. 51. 6.  that knowing them, depart from them, and do that which God by jeremy commandeth: Fly saith he out of the midst of Babylon and deliver every one his own soul, lest ye perish by reason of her wickedness, etc. And fear not poverty: for God is the God of all the roundness of the earth: 
Psal. 147. 9  he will provide for you For if (saith David) it be God that giveth food to the beasts, and to the young ravens which call upon him, according to that which God himself demandeth of job: 
job. 39 3.  Who prepareth (saith he) for the Raven his meat, when his birds cry unto God, wandering for lack of meat. If God then take care for beasts, ravens, and young ravens, and feedeth them, how much more shall he feed man, made to his own likeness, and bought with the blood of our Christ his son? chiefly, if such a man, abhorring superstition and idolatry, desire in holiness & righteousness, to serve his creator? 
Psal. 37▪ 25.  I have been young (saith David, well experienced in the power and mercies of God) and now am old: yet never saw I the righteous forsaken, nor their seed begging their bread. The godly will he never fail, seeing he never faileth the beast, from whom by this or that means, their need is satisfied. For example, 
1. King. 17. 6.  the Ravens that brought bread and flesh to Elias, 
Dan. 14. 32.  and the pottage brought by Habacuc to Daniel, in the den of the Lions. Notwithstanding all that I have said touching the wicked life of the Cergie: I confess (as the truth is) that there be some good, honest, & desirous to serve God among them: which more offend of ignorance, than malice: who, when the Lord shall show them mercy to know the vices, both in life & doctrine, will reprove them: and if that suffice not, go out from among them. 
Two Roman Empire.  As the Lord in all times hath ever prevented some, in our time chiefly, and hath made them notable preachers of the Gospel of his son jesus Christ. His Majesty show the same mercy to the rest, that the kingdom of Antichrist may wholly fall to the earth, and that of his Christ be exalted. Let us now come to the reasons.  
Two Roman Empires have been (the first will we call the old, and the second the new) Of very mean beginnings, began the one and the other, & by little and little so greatly climbed, that they became the greatest & most mightiest Empires that ever were, or shall be in the world.  
The first took beginning in two shepherds, Romulus and Remus, his brother: who made a receptacle of evil doers and offenders, and a gate (as it were) whereby they retired and escaped: of that multitude was a city builded which they called Rome. Romulus, not brooking a competitor in the Empire, slew Remus his brother. From this city, did they great violence and outrage to their neighbour nations; not only robbing them of their goods, but of their young maidens also. This was the first occasion of the wars: This war ended, others much more great, had they: wherein they so much increased and enriched themselves, that not contented with Italy, they made wars also upon foreign nations, and leaving their own limits, 
The beginning of the Popedom, which is the new Empire.  they invaded Africa and Asia. Thus were they daily increasing, until another Prince and Lord arose up in Rome, thrusting himself into the same seat of the Empire, and at the side (as it were) of the Roman Emperor. This new Prince at the first made no show, that he purposed aught to diminish the authority of the Emperor: but only took care of the affairs of the Church: wherein, whiles he was so employed the strength of the Emperor, & Empire flourished. But afterwards, he began to think, how to benefit himself of that opinion of religion, and holiness which he held: and to attain hereunto, he doubted not to entreat the Emperor, that by his authority he might hold the sovereignty over all Churches. The cause that this new Prince alleged was, that Rome was always the Lady of the whole world: and therefore was it meet that the Bishop of that city should go before other Bishops in degree & dignity. To obtain this was a thing most difficult: For albeit that the Emperor let it slip: yet did the Bishops of other nations confidently gainsay him: alleging lawful causes why they withstood him: unwilling to acknowledge the Bishop of Rome, otherwise then for a brother, companion, and in power equal with them. Notwithstanding all this he of Rome forslowed not, but continually urged to attain to his purpose, until he obtained of Phocas the Emperor (who murdered Mauricius his good Lord and Emperor) that which he would: 
Boniface 3.  and so called himself universal Bishop, and what besides he best pleased. Here may ye see, that old Rome was founded upon one murder, 
The Popedom founded upon murder.  and the new, which is the Popedom upon another. In this concerning the primacy, was the Pope merely oposit to Christ, 
Mark 13. 41.  who sharply in his disciples reproved the like strife and ambition, 
Luke 22. 25.  But the Pope mounted to this height by the benefit of the Emperors, did now further dare to promise to himself greater matters: yet long time proceeding with great dissimulation. A hundred years almost after the death of Constantine the great, was the Empire much weakened: it lost France, England, and Almain, The Huns held Italy, the Vandals, Africa. Such was the dissipation, that the emperors leaving Rome, which is in the West, went to Constantinople, 
The Pope taking occasion of the question about Images denieth obedience to the Emperor.  where they made their abode. The Bishop of Rome, seeing the scattering of the Empire, minded not to let slip occasion: but armed a question for his part against the Emperor: The chief cause was; that the Emperor commanded all statues and Images to be taken out of the Churches: So greatly did the Pope withstand this command, that he dared to excommunicate the Emperor: so much now was the horn increased. At this time in the East, arose up Mahomet, who took many lands form the Empire. The Emperors notwithstanding, would have it understood, that all the dignity, power and Majesty, which the Pope did hold, depended upon them. The Pope then to be freed from this subjection, and the wars which the king of Lombardy made in italy, devised a notable policy; and this it was. To advance of himself another, whom he liked, and to name him Emperor of the Romans. Who accknowledging the benefit, 
Charles the great made Emperor and why.  should deem himself happy, to please and serve him in all that he would: And so Charles the great he elected, and declared Emperor, who had chased out of Italy, the king of Lombary, and enemy to the Pope. This caused great anger, and strife between the Eastern and Western Emperors: and not between them only, but the Churches also of both the one and other party: of all which, the covetousness, and ambition of the Pope of Rome were the cause. Much contention was there afterwards, among the Italians, French and Almains, about the election of the Emperor. But in the end, when Otho the third Duke of Saxoni● was Emperor, and Gregory 5. an Almaigne Pope, order was given, that seven electors should choose the Emperor, (as in the life of this Gregory the fifth we have declared) And this was done, to exclude strange nations, that none but an Almaigne should be Emperor. Great garboils arose afterwards between the Pope and the Emperor, who could no longer endure, the unmeasurable arrogancy and ambition of the Pope. Read the Histories of Henry the third and fourth, and of Frederick the first & second, and to come nearer our time, those of the Emperor Charles 5. whose host in the 1527. year, sacked Rome▪ took Pope Clement 7. and held him prisoner. This Clement (as sang the Spaniards at the Pope's window, whiles he was prisoner) would have taken away the cloak from the Emperor, as upon the life of this Clement, we have before declared. So also sought Paul the fourth to take away the cloak from our king Don Philip the second. The kingdom of Naples would he have taken from him: but the host of the king, whose captain was the Duke Dalva put the Pope into such a strait, that he was contented to make peace, and chiefly hearing of the taking of Saint Quintans, which was in the 1557. year (as upon the life of this Paul the fourth, before we have said. So proud is the Pope become, that he hath made the form of an oath, the which he causeth the Emperor to swear (being in time past his master and Lord, and so Saint Gregory called Lord, the good Emperor Mauricius) but now, 
The oath which the Emperor maketh to the Pope.  is he his servant and vassal. This form of oath, containeth; that the Emperor, by all possible ways keep, increase and defend the goods of the Roman Church, and chief bishops, their dignity, privileges, and decrees. And so no Emperor (but if he would be holden infamous & a faith breaker) durst in any thing contradict him. The oath which the Emperor Charles 5. made to Clement 7. or 8. in the 1530. 
The 1. oath of the Emperor.  year, at the time of his Coronation, will I here put down. Ego Carolus Romanorun rex, etc. That is to say. I Charles king of the Romans, which by God's assistance, hold to be Emperor, promise, protest, affirm, and swear to God & blessed S. Peter, that I will henceforth be protector and defender of the chief Bishop, and of the holy Church of Rome in all their necessities and profits, keeping, and preserving their possessions, dignities, and rights, etc. When he had made this oath, was Don Charles made king of Lombary, and after he was king of Lombary, another oath in this form he made: 
The 2. oath.  Ego Carolus, etc. I Charles king of the Romans and Lombard's, promise and swear, by the father, son, and holy Ghost, and by the word of the living flesh, and by these holy relics, that if the Lord permit me to come to be Emperor, I shall to my power, advance to holy Roman Church, the holiness thereof▪ and her Rector, and that by my will, Council, consent, nor exhortation, he shall lose neither life, member▪ nor honour which he holdeth. And I shall not make in Rome any decree or ordynation of all that, to his holiness, or to the Romans pertaineth, without your consent: And all that of Saint Peter's lands, which shallbe in our power, we shall then restore, and to whom soever I shall deliver over the government of Itali●, I shall cause him swear to be an aider of his holiness, to defend to his power, the lands of Saint Peter, as God me help, and by these holy Gospels of God, 
The Emperor made a canon and knight of S. Peter.  etc. After this 2. oath Don Charles was made a Cannon of Saint Peter, and after, a knight of Saint Peter. These two oaths shall ye find in the History and 10. book of the marquis of Pescara. Here may ye see, how the world goeth contrary. The Pope of a subject to the Emperor, hath made himself his Lord. This which I have said, touching the original and growing up of the Pope, in an information, presented to the princes, and states of the Empire in the time of Don Charles the Emperor, our king and Lord, is handled more at large. Hence will we conclude, that the authority, which the Pope boasteth to hold, is neither by divine nor human right, but diabolical: with subtlety he thrust himself into it, with strange force (as saith Daniel) he doth and shall maintain the same, until God destroy him with the force and power of his word. By which saying it appeareth, that the Popedom built (as it is) upon hypocrisy, craft, 
Matth. 16. 16.  avarice, ambition and tyranny, is not builded upon the firm rock which is jesus Christ, whom Saint Peter confessed saying: Thou art the Christ, the son of the living God. And if the Popedom be not founded upon Christ, much less is the Pope the head, or universal Bishop of the Church of God, but of the devil. And that he is not universal Bishop, I will confirm it proving with short and apparent reasons, that Saint Peter whose successor they say the Pope to be, 
The 1. Reason. Clemens ad jacobum.  was not universal Bishop of the Church. The first reason Saint Clement, Bishop of Rome, writing (as say our adversaries) to Saint james, called him the brother of the Lord, Bishop of Bishops, Governor of the Church of jerusalem, and of all others through the whole world. If this be true, it followeth, 
The 2. Reason. Acts 15.  that so was not Saint Clement, albeit he were Bishop of Rome. 2. Also in the first Christian Council, whereof Saint Luke in his History maketh mention, not S. Peter as universal Bishop but S. james governed. Who heard each one, and among them S. Peter: and when all had spoken, Saint james, as Precedent, concluded, in the 19 verse, saying: wherefore my sentence is etc. Read the chapter, and you shall see that which I say to be truth. Notwithstanding all this D. Illescas the Pope's parasite, in his part 1. fol. 20. saith: That Saint Peter as chief Bishop was precedent in this Council. 
The 3. Reason.  3. Also the Apostles (as reporteth Saint Luke) hearing that Samaria had received the doctrine of the Gospel; to teach and more fully instruct them; sent Peter & john thither. But who shall now, send the Pope to preach? Surely the Counsel will not be so bold: and though the Counsel so should, yet would not the Pope do it, saying: he is Immediate from God. The Apostles sent Peter, and Peter, as a faithful member of the. Church, 
The 4. Reason. Gal. 2. 11.  obeyed, went and preached. 4. Saint Paul, reproved Saint Peter because (faith Saint Paul) he so deserved, Saint Peter listened thereto and allowed the reprehension. That he was immediate from God, that he was universal Bishop, and therefore greater than he, answered he not neither did he answer, that none ought, nor could reprove him, nor yet demand account of him, why he did so, or so: as the Popes now, and many years also, to kings, Emperors, yea and general Counsels, have answered. So shameless are some of our adversaries, that notwithstanding Saint Paul saith, that being come to Antioch, I withstood Peter to his face, etc. And verse 14. he saith: whom when I saw that they walked not rightly, according to the truth of the Gospel, I said to Peter before all, etc. yet say they, that Saint Paul reproved not S. Peter, but another, which was called Cephas▪ Read D. Illescas part 1. fol. 21. Whose words be these. Before that S. Peter (say they) came to Rome, he held equality with S. Paul in Antioch, etc. Illescas believeth not that which S. Paul witnesseth of this equalltie: and therefore; as one doubting, saith: They say, what credit shall we give to such a one, that doubteth of that which Saint Paul affirmeth? 
The 5. Reason. 1. Thes. 2. 3.  That Antichrist, whosoever he shall be, which Saint Paul calleth the son of perdition, & man of sin, 
Apoc. 17. 9  shall sit in the temple of God; and as addeth S. john, in the city situate upon 7▪ mountains. This city as S. Jerome and many others declare, is Rome: Only the Pope sitteth in the Temple of▪ God, in the city of seven mountains, which is Rome. 
The 6. Reason.  Therefore only the Pope is that Antichrist. 6. Also, in the first Council of Nice assembled by Constantine, that good Emperor, to confound and destroy the heresy of Arrius (who with this blaspheamous mouth took away the divinity of jesus Christ) the Legates of the Bishop of Rome, not in the 1. 2. nor 3. but in the 4. place did sit: Ergo the Bishop of Rome, was not then head, nor universal Bishop of the Church. In this Nicen Council, the Limits of the patriarchs were bounded, to whom the same authority, over their Churches, was given, as held the Bishop of Rome over his neighbour Churches. The Papists (as they know, which have read Histories) have endeavoured, what they could, to falsify this decree. Read for this purpose, the sixth Council of Carthage, whereof we will afterwards make mention. Cardinal Cusanus alleging the Nicen Council, showed the rialtie of the truth, saying as followeth. The Bishop of Rome, of the ancients, 
Lib. 2 de concordia Cathol, cap. 12.  is often called Patriarch, or Archbishop: and like authority was given him in the Council of Nice, as to the other patriarchs. Here we see, what great authority hath the Pope newly in our times usurped, more than that which the holy and ancient constitutions gave him, and all this by continuance, and custom of slavish obedience. Neither Iu●us, who then was Bishop of Rome, nor his Legates, which were in this Council, gain said this decree. And that which more is, the same decree, was afterwareds, in the Council of Antioch, and in the Council of Constantinople, confirmed. In the first Council of Ephesus, Cyrillus, In the 2. Dioscorus, Patriaches of Alexandria did govern, albeit the Legates of the the Bishop of Rome, were there present. In the 5. Council of Constantinople, Menas, as patriarch of the city where the Council was holden, governed. In the General Council holden in Aquilea, S. Ambrose bishop of Milan was precedent, & not the bishop of Rome: albeit the Council was holden in Italy. But what forceth it to allege so many Counsels: sith in one Council this question was heard and determined, and both parties heard also? The bishop of Rome, with the title of Patriarch, took upon him much authority, over the Churches of Africa. 
The Council of Milevant against the Primacy  So that the Sismatiques of Africa as to a refuge, retired unto him. For this cause, the Council of Malevant (wherein was Saint Augustine, and a great number of fathers) pronounced all those excommunicate, which should appeal to parts beyond the seas. The Bishop of Rome grudging here at, sent his Legates, to the 6. Council of Carthage (wherein also was S. Augustine present) to defend his right. This question, in this Council, was truly handled; Zozimus, Boniface, and Celestine, successively being Bishops. Aurelius, Archbishop of Carthage, where the Council was holden, and not the Legates of the Pope (albeit they were three, and present: namely, Faustine Bishop, Philip & Aselias' presbyters) there governed. These had the Bishop of Rome sent to the Council of Carthage, to defend the authority, which the Nicen Council (said they) had given to the Bishop of Rome: to wit, that appeal might be made to the Bishop o of Rome, from the sentence given by any metropolitaine whatsoever. One Daniel a notary red the whole 5. chap. of the Council of Sardice, which the Bishop of Rome said (but very untruly) was of the Council of Niece. The Pope like a good apothecary, when it is for his profit, well knoweth to give quid pro quo. All the Bishops and Archbishops much marveled, and said, that such a thing was never read in the Council of Nice: and so the same Council of Nice, which they had then in writing, they commanded to be read: which being read, and no word of such appellation found: yet did the Roman Legates insist, that it was so. Needful it was then, to send certain men, to Constantinople, Alexandria, and also to Rome itself, 
The deceit of the Pope discovered.  that they might bring other copies of the Nicen Council. Within one year were they brought, and the original itself chief, which was kept in Constantinople: Read they were, and no mention, nor ought else that might give suspicion of this privilege, which the Romans alleged, to have been granted them in the Nicen Council: was at all found in any of these copies. A letter than was written by consent of the whole Council of Carthage, to the Bishop of Rome, wherein no such thing (said they) but the contrary rather was found in the Council of Nice: 
In those times every Bishop was called Pope.  that the Bishop of Rome, as did other Popes and Metropolitans, should meddle within his own limits and bounds. And that therefore, if he were wise, he should thenceforth be content with his own diocese, and bishorick; & not intrude upon an others possession. This letter was subscribed by 230 fathers, and among them, the Pope's self same three Legates before named. If the Pope and his Legates, when they used not such tyranny as now they use, did dare to falsify a Council: in almost a thousand, two hundred, and so many years passed, after this Council of Carthage, unto this year 1598. What shall they not have done? Quien haze un cesto, hara ciento: He that maketh one basket, will make a hundred. And no wonder it is, that they have dared to falsify the Counsels, seeing they have shamelessly taken from the law of God the 2. Commandment, Thou shalt not make to thyself any image, etc. And seeing but 9 Commandments, of the tenth commandment, Thou shalt not lust, etc. have they made two commandments, as in the beginning of this Treatise we have noted. Our Spanish Caran●a in his Summa Conciliorum, setteth down no one of so many Cannons in it) of this 6. Council of Carthage the cause is, lest he should therein have discovered the falsehood of the Bishop of Rome, in alleging of the Nicen Council, that which the Council never, but the contrary rather determined. A Summarie only he made, and very brief saying: that the Council determined, what the Nicen Council demanded of the Eastern Bishops: but saith not unto what purpose. O great subtlety. This Council of Carthage, albeit it was general, called he provincial. So also calleth it Panuinus, notwithstanding they both confess that there were found there present 217 Bishops, and three legates of the Pope: what letteth it then to be general? The Papists, what they may, will forget this sixth Council of Carthage: albeit, saith Panninus, it was confirmed in Trullo. Gracian also interpreting the words of the Council, 
Cursed is the gloze that corrupteth the text.  useth the same malice: That none appeal (saith he) to parts beyond the sea, except it be to the Bishop of Rome. The cause why it was commanded in this 6. Council of Carthage, that no appeal should be beyond the sea, was, for that the sismatikes of Africa, condemned by the good Bishops of Africa, appealed to Rome: Therefore commanded the council they should not appeal, but that the business, without seeking further, should be concluded in Africa. And so was the conclusion of this Council: That the Bishop of Rome should not receive those, that were excommunicate by the Bishops of Africa, nor accept their appellations, which had in Africa been condemned: and those that appealed to him, should be, for the same matter, excommunicate. The reasons whereupon this Council was founded, sent by it to Celestine Bishop of Rome, be these: That in no Council was any such thing determined: But that the Nicen Council chose gave the charge of the Bishops, and Ecclesiastical persons to the Metropolitan. The grace of the holy Spirit (saith it) will assist every province to judge controversies: that each one which felt himself grieved, might appeal to a provincial Council: For it is more to be believed, that God will rather inspire many Priests in a Council assembled then one only man, etc. By that which we have alleged of the sixth Council of Carthage, it clearly appeareth: how false is that, which the Pope said, that in the Nicen Council the primacy was given him: and yet want there not some in our times also, which renew this falsehood. And so D. Illescas upon the life of Boniface 3 in the marginal note saith these words: Phocas de clare by the Law, that the Roman Church is head of the Church universal. Also he saith: This superiority of the Roman Church hath ever sithence been, and by all faithful and Catholic Christians is holden for a thing proved, & without dispute: as the Council of Niece chap. 6. and Raimundus Rufus against the heretics of this time, for lovers of novelties, etc. most plainly proveth. In the seventh Council of Carthage, 
Anno 600.  the matter of the primacy was also debated. The cause was this: That john, Bishop of Constantinople, seeing himself favoured of Maurice the Emperor, called himself Bishop of Bishops, and universal bishop. And this because he was Bishop of the city, where the Emperor was resident. Mauricius willing to advance his city, and abase Rome, did support, and maintain him. A curse than was pronounced in this Council, not against john of Constantinople, but generally, against whomsoever should take upon him the title of universal Bishop. 
The Doctors against the primacy.  The Doctors which at this time lived, and chiefly Saint Gregory, do witness the same. Let them read his epistles of the first book the 76. 
Saint Gregory against the primacy.  78. 80. 85. and of the second book, the 188. and 194. In none of these epistles saith S. Gregory, that the said john wronged S. Peter, nor withheld, nor yet usurped the right and title of the Bishops of Rome: but protesteth, that it is title profane, sacrilegious, and the forerunner of Antichrist. And in the 4. book and 48. chap. of the Register, the same Saint Gregory doubteth not to pronounce him, that suffereth himself to be called universal and chief Bishop, to be the forerunner of Antichrist. Read for this purpose the same Saint Gregory lib. 4. Epist. 76. 78. 30. lib. 7. and 69. epist. And in the 35. epist. which he wrote to john Bishop of Constantinople, who usurped this title, he saith: All that was prophesied is fulfilled: the king of pride (namely Antichrist) is near at hand: and that which is abomination to speak, an host of Priests make preparation for him. And in an epistle, which he wrote to Mauricius the Emperor, he saith: And I say boldly, that whosoever is called universal Priest, either in his pride desireth so to be called, or is the forerunner of Antichrist: for that in waxing proud he preferreth himself to the rest, and with incomparable pride, walketh in the way of error. For, as that perverse man will above all men be holden for God: 
A notable discourse made by Edward bishop of Salisburg.  so neither more, nor less is he (be he what he will) that seeketh to be called Priest over the other priests, etc. About the 1240. year, Edward Archbishop of Salisburg, speaking in the Council holden at Ratisbon to repress the insolency and tyranny of the Popes, 
How the Popes employ themselves;  said these words: we might have perceived, had we not been blind, under the title of chief Bishop, a most cruel wolf in shepherds clothing. The Roman bishops daring, deceiving and sowing the wars of wars, draw weapons against all Christians. And becoming great, they kill the sheep, cast peace and concord out of the world: draw from hell civil wars and domestical seditions: more & more weaken the strengths of all men to triumph over all men, to deliver up all men, and to put all men in bondage and captivity. It is now (saith he) 170 years, since Hildebrand (he was called Gregory 7.) under colour of religion, laid the foundations of the Empire of Antichrist: he was the first that began this abominable wars: which his successors: until this day have continued. And then, the chief Bishops of Babylon, desire to reign, they cannot endure an equal. Believe me, that have made experience: cease they will not, until (having suppressed the Emperor, defaced the majesty of the Roman Empire, 
All this is fully accomplished.  & oppressed the true Pastors) they destroy by the same way, all whatsoever remaineth: they put all under their feet: they sit in the temple of God, & lift up themselves above all that is worshipped. He which is servant of servants desireth (as if he were God) to be Lord of Lords. In his breast tosseth, he new Counsels to establish a proper empire: laws he changes, and establisheth his own: This man of perdition, whom they wontedly call Antichrist (in whose forehead is written the name of blasphemy, I am God: I cannot err, polluteth, robbeth, spoileth and killeth. 
The title of the Pope.  He is set in the temple of God, making himself Lord of all. And that moreover, which ye may read in the 7. book of the Annals of Auentino fol. 685. If such were the Pope's 357. years since, when malice was not yet come to the height, what manner of men shall the Popes of our times be? Surely, much worse: for in nothing do evil men profit, but in doing more evil.  
Arnulphus Bishop of Orleans, 
Arnulphus.  openly in the Council at Rheims, holden more than 560. years since, called the Pope Antichrist. 
Bernard.  Saint Bernard, who lived in the 1150. year, in his second, third and fourth books of Considerations, called the Pope Antichrist. 
joachin.  The Abbot joachin Calabres, who lived 350 years since, called the Pope Antichrist. About the 1101. 
Fluencius.  year lived Bishop Fluencius, that called the Pope Antichrist. 
Nicholas Gallus.  About the 1245. year, lived Nicholas Gallus, who seeing the deformity of the Church, wrote a book against the Popes entitled Ignea sagitta, 
Marsilius.  a fiery arrow. Marsilius, a learned man, 
Cesenas.  wrote more than 200. years since, against the Pope and his laws. At the same time almost lived Michael Cesenas, General of the Minoritts, who openly called the Pope Antichrist. Above. 
Wickliff.  200. years past, john Wicliffe wrote and preached against the Pope; 
john Hus. jerom of Prage Petrarcus.  and reform many popish abuses in England. The same did after wards john Hus, and Jerome of Prage in Bohemia Francisco Petrarca, an italian borne in the 1304 year, and in the 1374. year died, very truly wrote, against the Pope, and his court. Read this 20. Epistle, wherein he calleth the court Papal, Babylon, & Babylonish strumpet, which is set upon many waters. Mother of all Idolatries, and whoredoms. Read his 92. which beginneth: Del' Empia Babilonia, etc. which word for word thus soundeth in English. From wicked Babylon, whence all shame is fled, where no goodness remaineth: Harbour of sorrow, mother of errors, to prolong life am I fled. Item the 106. Sonnet, which beginneth Fiamma d'oal ciel, etc. The flame of heaven upon thy hairs (or curled locks) O caitiff, which from the fountain and wallet (to wit from drinking of water, and poorly feeding) by impoverishing others, art become rich and great: Sith so much thou rejoicest in doing evil. Nest of treasons, wherein what mischiefs are now spread through the world, be hatched. Servant of wine, bed, and belly cheer, in whom whoredom hath made her last proof: For thy Chamberlains young and old go playing the wantoness, and Baelzabub in the midst, with bellows, fire, and looking glasses. In the feather at the shadow wast thou not brought, but naked to the wind, unshod among the bushes, etc. Such now is thy life, that the stink is gone up unto God.  
Also in the 107. Sonnet, which beginneth, L'auara Babylonia, etc. Covetous Babylon so full hath heaped the sack of the wrath of God, and of wicked and perverse vices, that it bursteht: and not jupiter, nor Pallas, but Bacchus and Venus hath made her gods. Expecting reason doth torment and consume me, etc. And four verses further. Her Idols shall be holden for earth, etc. Also the 108. Sonnet, which beginneth: Fontana di dolore, etc. Fountain of grief, harbour of wrath, school of errors, and Temple of heresy: Rome in elder time, now false and perverse Babylon, for whom I so much weep & sigh. O shop of deceit, o prison of wrath, where goodness dieth, and evil is maintained and nourished: hell of the living: great wonder shall it be, if Christ in the end be not wroth with thee, founded in chaste and humble poverty, liftest thou up thy horns against thy founders? Shameless strumpet, where hast thou put thy trust? In thine adulteries, in so great abundance of evil gotten riches? etc. If Petrarch 260 years and more sithence, with great reason and truth said this against the Pope and his Court papal: what shall be said now, when the malice, tyranny, ungodliness and idolatry of the Pope and his court are come to the height? 
Dante.  Danter an Author more ancient than Petrarch, and Bocace, of the same time with Petrarch, as little flattered the Pope: other things as much as Petrarch say they. Dante in his 7. song of hell, accuseth the Pope of covetousness. In the 11. song and 6. circle he accuseth him of heresy. In the 15. song he accuseth him of sodomy. And in the 19 he accuseth him of simony. 
The Pope's four cardinal virtues: avarice heresy, sodomy and simony. Bocace.  (These be the four cardinal virtues, which are found in the Popes, Covetousness, heresy, sodomy, and simony. Bocace in the second Novel of the jornada of his Decameron, in the name of a jew called Abraham, saith, that generally all the Court of Rome, from the greatest to the least, dishonestly sinned in the sin of whoredom: and not naturally only, but also sodomitically, without any bridle, without any remorse of conscience, or shame, etc. They have not (saith he) either holiness, devotion, or good works, etc. And in many other places doth he the same. These three Dante, Petrarch and Botace be ancient writers, Italians, and fathers of the Italian tongue, 
Sanazarro.  and well experienced in the affairs of the Pope and his Court. Sanazarro the most excellent Italian Poet of our times, speaking of the Pope, thus saith in his Epigrams.  
In vaticano noster latet, hunc tamen alto,  
Christ vides coelo, proh dolour, & pateris.  
To wit, In the Vaticano (which is the palace of Saint Peter in Rome) our (Barbarian) lieth hid: but yet thou Christ from the high heaven beholdest him: ah grief, & dost thou suffer him? What more could Luther, or Calvin, or the rest of the late writers, which have written against the Pope and his Romish court say, than these his Italians have said. Petrarch calleth it wicked Babylon, mother of errors: he wisheth fire to fall from heaven and consume it (such abominations had seen therein) he calleth it a nest of treasons, etc. gluttonous and luxurious. God cannot (saith he) longer be patient with her, etc. Idols he saith shall be thrown to the ground, 
The Church of Rome erreth in faith.  etc. He calleth her the fountain of grief, harbour of wrath, school of errors, temple of heresies, etc. Behold if the Pope may err in faith: And it is to be noted, that Pope Pius the fifth, (as in his life we have said) hath sponged all these places by us alleged, out of Petrarch and Bocace. The cause is, least men should know their wickedness, abominations and impieties, but may hold him for holy, and for God upon earth. Great shame was it for the Pope, 
Thomas Rendonio.  that so famous Italian Authors, that Italian books, and printed in Italy, should so roundly tell the wickedness of him & his. About the 1430. year lived Thomas Rendon, a Carmelite, of whom in the life of Eugenius the fourth, we have before made mention: He said in his sermons, which in Italy & France he preached: 
Laurencius Valla.  that in Rome were committed great abominations, etc. For which cause Pope Eugenius 4. did cause him to be burned in Rome. Above a hundred years is it, sithence Laurencius Valla Patricius, a Roman opposed himself to the Pope, and called Rome Babylon: for which cause he was banished: but the king of Naples, 
Savanarola.  received, and very honourably entertained him. jeronymus Savanarola a Dominican Friar, preached in Italy, the Pope to be Antichrist, etc. For this that our cursed Spanish beast Alexander 6. (as in the life of this Alexander 6. we have said) did cause him in Florence most cruelly to be burned. Within these 80 years space, have been infinite numbers, that in Almain, France, Italy, England, yea, in Spain, and other nations also have written against the Pope and his Popish doctrine: let their works be read, and their reasons agreeing with the word of God considered, which is the true and only squire & rule, whereby every life and doctrine ought to be ruled and confirmed. Return we now to the Primacy, which the Pope as another Diotrephes (of whom speaketh S. john in his 3. catholic Epistle) loveth to hold, 
3. Io. 9  and so doth usurp it. A history wrote S. Augustine, very well declaring the equality which hath the Bishop of Rome with other Bishops. Donatus (saith S. Augustine) de casas negras, of whom the Donatists take their name, had grievously accused Cecilianus Archbishop of Carthage. 
Epistle. 162  Constantine the Emperor (the cause being simply ecclesiastical) committed the same to Miltiades Bishop of Rome, & other certain Bishops of Italy, France, and Spain. Had there been ordinary jurisdiction no commission from the Emperor, nor to appoint him associates had been needful. But listen a little: Donatus was condemned by them above named, who seeing himself condemned, appealed to the Emperor: the Emperor remitted the appeal to the Archbishop of Areletum, either to allow or disallow of the sentence, which the Bishop of Rome and his associates, had given. Where then was the Primacy of the Pope his jurisdiction: his sentence without any appellation: his knowledge, & hearing of all appeals, his fullness of power, whereof he so much glorieth? And the Emperor, will they not say, was an infidel, or tyrant: for it was Constantine the Great, who (by their own reckoning) spoilt himself of a good part of the Empire, to give it unto them. That Constantine the Great appointed Miltiades jointly with the rest, for judge, to hear the cause of Cecilianus. Onuphrius Panuinus in his note upon Platina, in the life of Miltiades doth witness the same: and confirms it with Optatus Milevitanus in his first book, and with that which saith Eusebius in the tenth book and fifth chap. of his ecclesiastical history. But Panuinus as a Flatterer of the pope maketh no mention of the appeal we have spoken of, because it impeached the authority, 
The Emperors called the general Counsels  which the Popes have usurped. As touching the calling of the Counsels, the Emperors called the General, the patriarchs and Metropolitans called the national, or provincial Counsels: The patriarchs and not the Bishop of Rome did govern in the Counsels, which they held in their Patriarkedomes: for all being equal, and under one head Christ, the Bishop of Rome did not exceed them either in dignity or power. 
Epistola ad Liberium Epise opum Romanun.  So saith Athanasius, writing to Liberius Bishop of Rome. All the Apostles (saith he) in honour and power be equal. Saint Cyprian likewise, more ancient than Athanasius: There is not (saith he) but one bishopric through the world, whereof every bishop holdeth his part. 
De simplice Prelat.  Also that none in his time was called, 
In sen●entiis Episcoprum. libro 1. epist. 1.  or made Bishop of Bishops, nor had by tyranny subjecteth his companions to obey him. Also he complaineth that the profane Sismatikes withdrew themselves to the Bishop of Rome. There was none (saith he) that would do this, but certain lost and desperate men, making men believe, that the Bishops of Africa had less authority than he of Rome. 
Hieronymus in Epist. ad Euagrium repetitur in Decreto Graciani.  S. Jerome to this self same purpose saith: Wheresoever a Bishop shall be, be it in Rome, or in Egubium, be it in Constantinople, or in Regium, one self same dignity he hath, and one self-same priesthood: 
Hieron. ad Nepotianum.  riches nor poverty either make him superior or inferior. And so the ancient Doctors, as Ireneus, Tertullian, Hillarius, Cyprian, etc. when they wrote to the Bishop of Rome, they gave him not the glorious titles, which the flatterers of our times now give him: Most holy father, most blessed Pope, chief Bishop, our Lord, & God upon earth: they called him brother, fellow Bishop, companion in office: & other such like titles, which savoured of love & Christian simplicity, & not of flattery & pride, wherewith the miserable Popes are puffed up, & rest much contented. And if it seemed to those Fathers, that the Bishop of Rome countermanded, or in any thing faulted (seeing he was a man) either in life or doctrine, they advised him, & if need so required reproved him. Thus not once by chance, but many times, & that very sharply did Cyprian handle Stephen Bishop of Rome. Ireneus reproved Victor, for that through an impudent ambition, he excommunicated the Churches of Asia, for the difference in celebration of Easter. Who should now dare to do this, albeit the Pope were another john 8. 12. 13. 14. 23. or 24. or were he another Boniface 8. another Sylvester 2. another Gregory 7. another Alexander 6, Paul 3. & 4. or Pius the fifth. By divine law all Bishops are equal: and so as brothers, are to advise and correct one another. If any difference there be of majority, or Minority, by positive law it cometh, as the Canonists themselves, when the truth doth enforce them, confess, saying: Quod omnis maioritas & minoritas, etiam Papatus, est de iure positivo. That all majority and minority, yea the very Popedom itself, is by the positive law: as much to say, that men have made it. And yet go I further. The majority, say I, which the Pope hath usurped over all the Churches, being against the Lamb of the Apocalyps, and against his Saints, is not by divine, nor yet human law, I say it is de iure diabolico, of the devil: that it is, an infernal tyranny, against which, all the world is to rise up, as against a fire and general burning, which toucheth every particular person. Note here, that which in the life of john 24. we have noted: where the Pope by a decree of the Council of Constance and Basile is proved to be subject to the Council: and that more over which there we have said. Not bluntly and foolishly (as they say) but with good reason me seemeth, do I say this: as by the sayings of the Fathers, and decrees of ancient Counsels, we have sufficiently proved the same. And had there been none to have said it, yet their proper life and doctrine, which we have in the beginning mentioned, are most evident testimonies to confirm our sayings. By their lives may each one see (if of wilful ignorance he become not blockish, 
Anno. 605.  foolish, and blind) the Popes, which have been bishops of Rome, from Boniface the third (who was a creature of Phocas the Emperor, an adulterer, murderer, and tyrant) until Clement 8. or 10. which now tyrannizeth) to have almost been all noted (read their histories) of terrible, enormous and wicked vices, and sins. Witches they have been, murderers, ill beloved, tumultuous troublers of common wealths and kingdoms, seditious, revengeful brothellers, simonists, sodomites, perjured, incestuous, Nigromancers, sacrilegious, wicked, without God, without religion. They then being such, we conclude them not to be successors of Peter, but of judas: not to be vicar's of Christ, but of the Devil, and very Antichrist. But now for more confirmation of that which is said, we will allege certain passages of holy Scripture, which the Papists themself understand and interpret of Antichrist: we will consider if that which the Scripture saith Antichrist shall do and say, the Pope doth and saith. And seeing that the doctrine and life of the Pope is the very same, which the scripture doth say shallbe that of Antichrist: by the Papists own confession, will we conclude, the Pope to be Antichrist.  
The first passage, 
Dan. 11. 36.  is taken out of Daniel the 11. chapter: which saith: And the king shall do what he list: By king, aswell in this place, as chapter 8. 23. and 24. is meant Antiochus, a great persecutor of the people of God; This Antiochus was a figure of Antichrist, which is the Pope. Antiochus burned the Bible, advanced his God Mauzim, forbade marriage, made Idols of gold and silver, adorned them with rich ornaments, etc. and the same doth the Pope. Daniel proceedeth. He shall exalt, and magnify himself against all that is God, and shall speak marvelous things against the God of Gods: and shall prosper till the wrath be accomplished: for the determination is made; Neither shall he regard the God of his fathers, nor the desires of women, nor care for any God: for he shall magnify himself against all, 
Three marks wherewith Antichrist shallbe marked.  etc. Note here in Daniel. 3. notable marks which (saith he) Antichrist shall have: In whomsoever then we shall see them, hold we him for. Antichrist. The 1. is that he shall not acknowledge the God of his fathers: 2. is that he shall not regard the love of women, 
The Pope is an Apostata in religion.  3. nor care for any God. The cause of all this (saith he) is the excessive pride. The Pope being of the race of Christians, which have worshipped the true God, father of our Lord jesus Christ, hath brought into the Church of God, where he holdeth his seat, Idolatry and superstition, commanding men, in affliction & calamity, to invocate another, & others then God: 
Exod. 20.  contrary to the express commandment of God. Thou shalt have no other Gods before me: and contrary to that which he commandeth by his Prophet: 
Psal 50. 51.  Call upon me in the day of trouble. There is no commandment of God, either in the old or new Testament, that commandeth us to invocate any other but God alone. Neither is there any example of Patriarch, Prophet, 
Rom. 10. 14.  or Apostle, which hath called upon any, save God alone. For how shall they call upon him, in whom they have not believed? as saith Saint Paul. In one only God we believe, upon him only let us call. This new Doctrine hath the Pope brought into the Church, to call upon others then God alone: Therefore is he Antichrist. Who hath forbidden Christians to read the law of the Lord, the books of the Prophets, Apostles, and Evangelists? The Pope. Who burneth these holy books, and those that for instruction of their conscience read them? The Pope. Who hath taken upon him authority to pardon sins, and that for money, it being God alone which doth graciously pardon them? The Pope. Who hath caused a little piece of white bread to be worshipped saying: it is the true God, which created heaven and earth? The Pope. Therefore is he Antichrist, which neither honoureth nor a doreth the God of his fathers, 
The Pope abhorreth matrimony by God ordained.  who in the books, that the Pope burneth, hath manifested himself to his faithful. The 2. mark is, that he shall not regard the love of women (to wit) that under colour of chastity, holiness, & meritorious works, he shall abhor marriage. So greatly hath the Pope abhorred marriage that a law he hath made, that no Pope, Cardinal, Patriarch, Archbishop, Bishop, Deane, Archeacon, Priest, nor Friar, Deacon, nor subdeacon, nor any Nun shall marry. And wherefore? For pure hypocrisy; to be sold to the ignorant people, for holy; for Angels, which are not fleshly, but wholly spiritual: And the miserable people, despising the means of marriage, which God hath given them. Will rather burn then marry. And so God delivereth them up to shameful & vile affections, and in their lusts do they burn (as saith S. Paul) Fornicators they are, 
Rom. 1.  adulterers, Incestuous persons, & that moreover which the Apostle mentioneth. These be the fruits of his constrained chastity, of his angelical, & not fleshly life, of his vow of chastity, vowed of so many, and kept of so few. Of such like, the same S. Paul forewarneth his disciple Timothy, 
1. Timothy 4. 2.  saying: that they shall speak lies through hypocrisy, having their consciences seared; that they shall forbid marriage. What nation in the world, hath been so barbarous, so cruel, so tyrannous, & Godless that hath forbidden marriage to so many thousands of men and women as are at this day of Priests, Friars, and Nuns? Only such law maketh Antichrist: Only the Pope maketh it, therefore is the Pope Antichrist: which regardeth not his own lawful wife, but his Ganimeds' and strumpets. Much pain hath the Pope of long time taken, to cause this his tyrannical law to be observed: Many people and nations, seeing it a law tyrannous, and prejudicial to the Commonwealth have withstood him: because that priests and Friars, not having proper wives, and being lusty men, which live in idleness, and abundance (a life inclining men to luxuritie) bestow themselves among the wives & daughters of their neighbours & friends. 
The Council of 〈◊〉. S. Gregory permit marriage.  In the Council of Nice, was this business proposed: but through the Council of good Paphnucius not affected. S. Gregory forbade marriage: but (taught afterwards by experience of 6000. heads of young Infants, which they found in a pond) adnulled & revoked his decree: as before in his life, we have declared. Note that which we have said to this same purpose upon the life of Siricius who so against the hair alleged the saying of S. Paul. Those which be in the flesh cannot please God. And that which we noted upon Nicholas 1. & in the life of Pius 2. & of Paul 2. experience at this day sufficiently showeth, how impious and tyrannous this law is. And suppose it were good yet is it not observed. Much better should it be to leave to each one the liberty which God hath given them, and not to lay s●ares for the conscience. He that can pass without marriage, shall do very well not to mar●y: and chiefly the minister in time of persecution which i● to be free to preach the word of God wheresoever they shall call him. But the gift of chastity is not given to all: and if to any, yet is it not perpetual. The surest way than not to offend God, nor defile his own body, w●ich is the temple of the holy Ghost, 
1. Cor 7. 2.  and ●herefore to be kept clean is that every man (as Saint Paul doth advise us) have his own wife and every woman her own husband to the great grief of the Pope, who is Antichrist, 
The Pope an Atheist.  and commandeth the contrary. The third mark is, that Antichrist shall not care for any God: to wit, he shallbe an Atheist; a Godless man, and without religion. This in many Popes have we fully, and clearly seen which neither living, nor dying, had any religion. He is not one alone, that entered into the Popedom like a fox, 
Boniface 8.  lived in the Popedom like a Lion, and died like a dog: Let their lives be read. the reason of all this giveth Daniel, saying: for he shall magnify himself above all Antichrist, which is the Pope, hath made himself universal Bishop, head of the Church absolute (or dissolute) Lord, aswell in the temporalty, as the spiritualty, ever all the monarch. kings and Princes, of the world: that he may displace and place them, when he pleaseth, and no man ought to demand why dost thou so? And so causeth Emperors, kings, and great Lords to fall prostrate on the gorund, in token of vassallrie, slavery, and subjection, kiss his feet, and worship him: The Pope truly is proud as the devil, who said to Christ. All this will I give thee, if thou wilt fall down and worship me. And so shall have the wages, that had the devil. Which thing Daniel declareth, in the 36. verse of the 11. chapter saying, that he shall prosper, until the wrath be accomplished: for the determination is made: and in the last words of this chapter he saith. And his end shall come, and none shall help him. This is the comfort of a Christian, that Antichrist, the Pope, his enemy, and persecutor: shall so end, as he hath deserved. And so shall the Church be from hi● tyranny. 
The 2. passage 2. Thes. 2. 3.  The 2. passage is, of S. Paul to the Thessalonians, where clearly and plainly he calleth Antichrist, man of sin, and son of perdition, which opposeth, & lifts up himself against all which is God, 
Verse. 9  or that is worshipped: So that, as God, he sitteth in the temple of Cod showing himself that he is God. And a little lower: whose coming is by the working of Satan, 
What thing is Antichrist.  with great power, & signs, & lying wonders, & with all deceiveableness of unrighteousness (working) in them that perish, etc. The papists themselves confefse, that Saint Paul here speaketh of Antichrist. Now let us fee, if the Pope do the same things: and if he do them, than is he Antichrist. By Antichrist, must we not understand one man alone, which is to be and happen: but an estate, a seat, a succession of men▪ & an Empire exalted against Christ: yet with the name and title of pastor, and Bishop of the Church, and with the title of the vicar of Christ jesus himself. Through hypocrisy, and feigned humility, he calleth himself, the servant of God's servants: but through devilish pride, he maketh himself Lord of all. In the time of S. Paul, began this Empire of Antichrist, as he witnesseth saying: For all ready the mystery of Iniquity beginneth to work, 
Verse 7.  only he which now ruleth, shall let, until he be taken out of the way. This shallbe, when the Lord shall slay him, with the spirit of his mouth (as there saith the Apostle) Now have we proved that of the ruin of the Roman Empire, the Pope, who is Antichrist, by little and little hath erected his kingdom. All this to one man cannot be applied: but to an estate, and condition of men. Antichrist is a Greek word, as much to say, as contrary to Christ: See we then some things, 
john 6. 15.  wherein the Pope doth oppose himself to Christ. 
Contrarieties between christ & the Pope.  The people sought to make Christ a king: but Christ would not: For his kingdom, he saith: is not of this world. The Pope without demanding, 
The first Contrarietic.  or seeking it of the people, hath made himself universal king over all the kings of this world. and so at his fantasy, doth place and displace them. The second opposition. 
Phil. 2. 6.  Christ, being God, humbled himself, and to save us, 
The 2. contrarity.  became man, reconcyling us with the father. The Pope being a man, maketh himself God, saying: that in hell he hath authority and power casting into it, whom soever he will, and also drawing out from thence (If he please) as did Pope S. Gregory (say they) draw the soul of the Emperor trajan, 
To this purpose read Damascen in the sermon of the dead.  who was an Infidel, & persecutor of the Church. Authority he hath in purgatory, drawing souls from thence (as say they) he doth daily. He hath authority in earth binding and losing whomsoever he will: He hath authority also in heaven, placing therein whom he will, commanding the Angels to carry the Soul of whomsoever he shall please without passing the pains of purgatory (as by the bull which Pope Clement the s●xt granted to such as coming to Rome to obtain the jubilee, should die by the way) doth appear. All this saith the Pope that he can do. And so also saith his Parasites: Yet all is but lies, to condemn, and carry us with him, 
The 3 Contrarictie.  to the house of his Father the devil. The third opposition. Christ doth command us to search the scripture: 
john 5. 39  and giveth a reason, for by them shall we know him. The Pope under most grievous pain, commandeth us not to read them, nor look upon them: lest that we knowing Christ by reading of the Scriptures, may also know him to be Antichrist. And to busy us with some thing, he commaund● us to read lying Legends, he commands us to pray the rosary, which Alanus with so great falsehood and impiety, as we have said in the life of Sistus 4. renewed. So many Paternosters, and so many ave Maries, before a crucifix, before the Image of the virgin Mary, or of this or that other he, or she Saints, he commands us to pray. To a certain great Lady, called Isabella granted Pope Leo pardon of all her sins, if kneeling in her own lodging, before the Image of any he or she Saint, she should say five Paternosters, and five ave mary's. Behold what agreement is there between the ave Marta and the Crucifix: or the Paternoster, and the virgin Mary? 
The 4. Contrariety.  What manner of prayer is this, when he that prayeth, neither knoweth, nor understandeth what he prayeth? Oh blindness! Oh ignorance. 
Matth. 11. 28.  The fourth opposition. Christ calleth unto him all those that travel, and be afflicted in conscience, that he may refresh them. The Pope commands us to go to the virgin Marie, and to he and she Saints. What other thing is this, 
jeremy 2, 1●.  but to leave the fountain of living water (as saith jeremias) and to dig pools, that can hold no water? Between Christ, and the Pope are there many other oppositions yet will we set down but the last of all: that Christ with great triumph is ascended into heaven, 
The 5. Contrariette.  and there sitteth at the right hand of his father: And shamefully the Pope descendeth into hell, and to the depth of hell falleth in the company of judas, whose successor he is, and there by his own Father the devil shallbe everlastingly tormented. Ye see here, that the Pope is an adversary, and opposeth, and lifteth up himself against all that is God, or that is worshipped, and sitteth in the Temple of God, showing himself to be God. By that which the Apostle saith, that Antichrist sitteth in the Temple of God, he giveth to understand, that Antichrist shall neither be Turk, Moor, jew, nor Pagan, but a Christian, and that professeth Christian religion. The Pope sitteth in Rome, a City very ancient in Christian Religion, where were so many good Bishops, for almost the space of 300 years: which sealed with their blood the Doctrine, which preached, and now also in Rome, notwithstanding the tyranny of Antichrist, hath God his Church, as he had in Sodom, where was Lot and his family. That which Saint Paul saith, that the coming of Antichrist shallbe with great power, signs, and lying wonders: is to be noted: and all this shall he do, by the working of Satan. Here also it appeareth, that the devil worketh his miracles. 
The devil also worketh miracles.  Which confirmeth the Spanish proverb. Seize milagro, y hagalo eldiablo. Be it a Miracle, and the devil doth it: but all, to dec●iue. The mighty power of the Pope who is ignorant of? 
Matth. 28. 18.  That which Christ of himself saith, dareth the Pope to say of himself. Data est mihi omnis potestas, all power is given unto me. O blasphemy intolerable! As touching his signs, and lying wonders, the world is full: The very papists themselves, that have any understanding, are ashamed of them. But the simple, the Idiots, the vulgar sort believe, and hold them for true miracles, and for them rather will die, then for the Doctrine of the Prophets, or Apostles, or Christ jesus himself, whereof they are wholly ignorant! Oh ignorant blindness, 
Lying wonpers  and blind ignorance. How many Images have spoken? How many have sweat, and that drops of blood? The ignorant people believeth that the beard, hairs and nails of the crucifix of Burgos, do grow. How many miracles, say they, do the Images of our Lady of Guadalupe, and that of Monsarrate? How many Captives deliver they? How many dead do they raise again? How many blind give they sight unto? etc. Either this which they say, is untruth, and not therefore to be believed: or else verily do they these miracles (if they do them) by the operation of Satan; that the unbelievers, ●hich will not believe the truth may believe lies: 
2. Thes. 2. 11.  as in this self same chapter Saint Paul doth advise us, not to believe such miracles, as are ●or founded upon the word of God. In the Treatise of the Mass more shall be said concerning miracles. Not to make an Image▪ nor any likeness, etc. Not to worship or do them reverence doth God command us. To make Images, to worship and do reverence unto them doth the Pope command us, 
Purgatory.  that purgatory should be better believed. O how many miracles, how many dreams, visions, & apparitions have there been? only one I will recite▪ which is read in the Enchiridion of times, composed by Friar Alonso Venero. Thus then saith he fol. 118. In the year of our Lord 1164. a certain holy Hermit before deceased, appeared in vision to the bishop of Ligonium, & said unto him; there died in all parts with him 30000. 
Of 30000. men one only went to heaven 3 to Purgatory, and all the rest to hell.  men, and only Saint Barnard without any pain, flew to heaven, 3. descended into purgatory, and all the rest into hell, perpetually to be damned. Thus far Venero. He that reporteth this, was no Idiot, but a preacher; and of the order of preachers. Who will not believe an holy hermit, come from another world? a Bishop, and a preacher also? O happy Bishop which knew what passed in Heaven, Purgatory, and hell. Blessed be our God, which hath opened our eyes, and made us to understand, such apparitions, to be illusions of the devil. For confirmation of this our Doctrine, 
Luke 16. 27.  Read the Parable, which our Saviour propoundeth, of the rich worldling, who prayed Abraham, to send Lazarus before deceased to the house of his father, that he might declare to his five brethren, that which he passed. But Abraham answered: they have Moses and the Prophets, let them hear them: whom if they will not hear; neither will they be persuaded though a man should rise from the dead. Luke 16. So that every Christian, which readeth, searcheth, and meditateth the holy scripture, doth know, that all this which they say concerning Purgatory, is lies: albeit the Pope will have it an Article of faith. Were it an article of faith, it should be founded upon the scripture: On the scripture it is not founded: therefore it is no Article of faith. Also, were it an Artticle of faith, it should be one of the twelve of the Apostles creed: but it is not, therefore it is not an Article of faith. But it is (as saith Doctor Constantine) the head of the wolf. It serveth to maintain idle bellies. Conclude we this then of the false miracles of Antichrist, with that which the Lord saith. False Christ's, and false Prophets shall arise, 
Matth. 24. 24.  and shall work signs great and wonderful, so that, if it were possible, the very elect should be deceived. Well hath our Redeemer forewarned us, well hath his Apostle Saint Paul foretold us. See we now to ourselves: for of ignorance now shall we not sin, we are forewarned. And as Daniel for our consolation foretold us of the miserable end of Antichrist: so also saith Saint Paul, and that more plainly than Daniel, that the Lord will destroy him with the spirit of his mouth, and consume him with the brightness of his coming: which we see daily more and more accomplished. How many kingdoms and provinces do now know the Pope to be Antichrist? And how came they by this knowledge? not forced, but by reading and hearing the word of God. 
Very subtle was the Pope in forbidding the reading of the holy Scripture.  Very wise was the Pope in forbidding the Bible, in forbidding the reading of the holy Scripture: well did he understand, that all his evil, his whole ruin and destruction should there thence proceed. But I command it. The Lord (saith Saint Paul) will destroy him with the Spirit of his mouth, with his word, with the holy Scripture, with the doctrine of the old and new Testament, with the Bible, which he so much abhorreth. Many nations have forsaken him, only Spain and Italy give him life. But albeit they so do, yet is his sickness uncurable, and doubtless shall he die thereof.  
The third and last passage, wherewith we confirm the Pope to be Antichrist, 
The 3. passage of the holy, Scripture.  is taken out of the seventeenth chapter of the Revelation of Saint john. Read the whole chapter. Here will we note the principal points. Saint john saith, he saw a woman sit upon a beast: the woman and the beast with their qualities and attire he depainteth. The woman (saith he) was the great whore, which sitteth upon many waters, with whom the kings of the earth have committed fornication: He saith, that she was set upon a beast: That this woman was clothed with purple and Scarlet, and guilded with gold, and adorned with precious stones, etc. Who had in her forehead a name wri●ten, A Mystery. Great Babylon, mother of fornications, and abominations of the earth: that this woman was drunken with the blood of the Saints, and with the blood of the Martyrs of jesus. And concluding the chapter, he saith: that this woman is the great city, wh●ch reigneth over all the kings of the earth. Concerning the beast (saith he) which was of the colour of Scarlet, full of the names of blasphemy, which had seven heads and ten horns. Saint john saith, that when he saw this woman ride upon the beast, he greatly wondered. The Angel declareth unto him the secret of the woman and of the beast. The beast (saith the Angel) which thou hast seen, was, and is not, etc. He saith unto him that the seven heads be seven mountains, whereupon the woman sitteth. He saith: that the ten horns be ten kings, 
The vi●tory of the Lamb.  subject to the beast: That these kings shall fight against the Lamb: but the Lamb shall overcome them. That the waters whereupon the Whore sitteth, 
The waters be kindreds, etc.  be peoples, and kindreds, and nations, and tongues. He saith, that the ten horns of the beast shall hate the whore, 
The 10 kings having altered their minds shall persecute the whore.  shall make her desolate, and destroy her. Who seeth not Antichrist, the Pope of Rome, here figured and lively painted out? to whom can all these things be applied, but to him alone, The whore is the Pope: 
The whore is the Pope.  the beast is the Roman Empire, whereupon the Pope sitteth, a●d wherewith he hath lifted up himself. 
The Beast is the Roman Empire.  It is a common phrase of speech in the Scripture, to call Idolatry and superstition, fornication: and t●e Idolaters it calleth strumpets and whores. Read the s●cond chapter of jeremy and 3. verse. Ezech. 16. chap. Of 〈◊〉 chap. 1. 2. and 3. The Pope than is called Whore and gre●t whore, for his idolatry and superstition which he committeth, and teacheth to so many people and nations. Note that which we have said in the passage, cited out of the 11. chapter of Daniel.  
How much more yet, by the great providence of God, hath this thing fully, and plainly happened; seeing a Pope hath been, which was a woman and a great whore. Read the life which we have recited of john 8. where he saith: that the woman was clothed with purple and scarlet, and gold etc. Even so, is the Pope in his pontifical habit, and chiefly the day of his coronation fully clothed. Platina, speaking of Pope Clement the fifth (as in his l●fe we have declared) saith: that at his coronation, fell a wall, which killed many, and that the Pope falling from his horse, lost a Carbuncle which fell from his Mitre, or as they call it Reyno, that was worth s●xe thousand Florence's. D. Illescas, chap. 24. speaking of the coroantion of Leo the tenth▪ saith these words: The day of this coronation in Rome was so solemn and joyful, that any hardly remembered to have seen the like thing. For besides the other feasts made, which should be tedious to recount, they affirm above an hundred thousand ducats to have been cast among the people, etc. How could this Pope say that which said Saint Peter, Silver and gold have I none? This woman he calleth Babylon, as much to say as confusion. He calleth her the mother of whoredoms and abominations. The same also is Rome fully and plainly. What city is there now in the world, wherein are so great confusions of vices, and so many thousands of common whores, which they call Courtesans, of whom the Pope hath so great a rent, that he may make thereof a great inheritance? Yet this is nothing, compared with other infinite abominations, which in Rome are committed. What place in Christendom is the wicked sin more suffered without punishment, then in Rome? This woman, saith Saint john was druken with the blood of the Martyrs of jesus. How many, and how many hath the Pope caused to be burned, and to die by the sword, for saying and believing jesus Christ to be our only and chief Bishop, Intercessor and Mediator, as the Apostle calleth him? For believing that the body which he once offered upon the tree of the cross, is the only and alone sacrifice, wherewith the wrath of the Father is appeased? For believing that by faith only, without any respect of our own works, we are justified? In our times of these threescore or fourscore years, how much innocent blood hath this ravening wolf, for this cause shed and spilt in Almain, France, England, and in Italy also, and within forty or fifty years, in our country of Spain? The fires and persecutions of seville, Valladolid and other parts of Spain, do witness. What satisfaction shall this so cruel beast make for one Doctor Constantine, the only pearl of our country of Spain? For one Doctor Vargas? For Doctor Egidius? For Don john Ponce of Lions, son to the County of Baylen, so near kinsman to the Duke of Arcos? For one Christopher de Arellano, a man, by the confession of the Inquisitors themselves, most learned? For one jeronymo Caro? For one Licenciate john Gonçales? For the Licenciate Losada? All these were men of singular life, which the Papists themselves that knew them, cannot deny: and godly they were in doctrine. All these in seville, and many others, men and women, were either condemned alive, or else untombed being dead, by the fire consumed. At one time, were all these, and so all at one time almost burned in seville. O seville, seville, that killest and burnest the prophets which God sendeth unto thee. Name me some eight of thy servants of the Pope, at this day living in thee, which aswell in life as doctrine, may compare with or paragon those eight which I have named, as thou than burnedst. As the blood of Abel cried out to God: 
Gen. 4. 10.  so now the blood of these Martyrs do likewise cry unto God. Under the ashes of these blessed men hath God hidden many small sparkles, which when he shall please, he will blow away, and so kindle them, that a far greater fire shall they make, then that which is passed: and so shall increase the number of the faithful: 
Tertullian.  For the blood of the martyrs is the seed of the Gospel. Saint john concludeth his chapter, 
The woman is he great city.  saying: That this woman is the great City, which reigneth over all the kings of the earth. Is not this a mainifest description of the Court of Rome? what other city, but Rome, reigned over all the kings of the earth? From all parts of the world they went to Rome: The riches of the world they carried to Rome: the Pope only was king of kings, and Lord of Lords. And woe to him that should displease him. Of the beast, saith S. john, that he had 7 heads, and 10 horns: which S. john himself declareth, saying: that the seven heads which the beast hath, are 7 mountains. The holy Spirit▪ which spoke this by the mouth of Saint john, nothing wanted but the naming of Rome. The ancient Poets, as Virgil & Horace, which lived in the time of Augustus Caesar the Emperor, 
7. Mountanes.  in whose time also S. john lived, called Rome Septicollis, of 7 hills or mountains. The Grecians call it Eptalophos, which is the same with Septicollis: ●o sever it from all the cities of the world, this Epitheton they give it:  
Calepin. Septicollis, urbis Romae Epitheton, à septem collium numero impositum. Tertullian in the 35. chap. of his Apology, saith: Ipsos Quirites, ipsam vernaculam septem collium plebem covenio, etc.  
Horace in the end of his Epodon.  
Dijs quibus septem placuere colles.  
Dicere carmen. He speaketh of Rome.  
And Virgil Aeneid. 6. Septemque una sibi muro circundedit arces, And Propertius: Septem urbis alta ingis, toto quae praesidet orbi. As much to say, as the lofty city with seven hills, which is Lady of all the world.  
The names of these seven mountains are: Capitolino, Palatino, Quirinal, Auentino, Celio, Viminal, and Exquilino.  
By these words of Saint john we clearly see, that Antichrist hath his seat at Rome: and no other there is that hath his seat at Rome, 
Ten Horns.  but the Pope. Therefore the Pope is Antichrist. The ten horns, saith Saint john, be ten kings, subject to Antichrist, who stoutly fight in defence of their Monarch Antichrist: & they shall fight, saith he against the Lamb. What more sorcelesse thing is there, 
Apoc. 13. 18.  without weapons and subtlety than a Lamb? Notwithstanding the weak, simple and disarmed Lamb overcometh these ten kings, which with Lion-like & Wolfe-like force, rush upon him, and not prevail. And when by force they cannot, as old Foxes, by craft will, they seek to catch and kill him. But come as they will, the Lamb overcomes them all. Who is this Lamb? The same is he of whom Saint john saith that he is slain from the beginning of the world▪ How? The slain Lamb, doth he overcome? Yea verily. This is the power of God. 
john 1. 29.  That Lamb he is, of whom witnesseth the other Saint john, saying: Behold the Lamb of God, which taketh away the sins of the world. jesus Christ is this Lamb, who killeth Antichrist with the spirit of his mouth: as in handling the second passage which we alleged of the Epistle to the Thessalonians, 
2. Thes. 2.  we have before declared. Saint john saith further, That these ten horns are ten kings (who perceiving the invincible power of the impotent Lamb) shall forsake Antichrist, disgrace him, make war against him, and destroy him. Before 80 years past, what king in Christendom durst whisper against the Pope? All were his vassals, all were his soldiers, and all he commanded. But seeing the mortal wounds which the Lamb with his only word▪ hath given the Pope. How many have forsaken him within these fourscore years? In Almain, England, Scotland, Denmark, and Swethland, we have manifest examples: France also and Polonia are falling away from the Pope. Who so shall live shall one day hear the same of Spain. God hath begun his work; he will not leave it imperfect, nor yet end in the midst. Behold, how Daniel, Paul, and john concur and agree together. All they three with one Spirit which caused them to speak declare that ●his so●e ●f perdition, and man of Sin, shallbe very abominable in his life, and much more abominable in his doctrine. Very rich, very mighty, clothed with silk, and cloth of Gold and precious stones; a great warrior, and persecutor of the Lamb, and his followers. Saint Paul noting the place of his abode, saith: that he shall sit in the temple of God. Saint john goeth further: he shall sit, saith he, in the city that hath. 7 mountains; which is Rome. 
Jerome in prçfat. lib. de spiritu sancto, & in vita Marci.  And so under stood Saint Jerome, when he said: This Babylon, and this whore, which in the Apoc: is painted out to us, no other thing than Rome can signify unto us: In the life of Mar●k he repeateth the same: Very blind is he which seeth not through a boulter. That this can agree with none but only the Pope, who seeth not? Therefore is he Antichrist. Concerning his end, the holy Spirit by Daniel, Paul, and john, before alleged, says: (as we have said) that it shall be miserable; wherewith he helpeth▪ comforteth, and animateth the poor faithful which with his tyranny are afflicted and oppressed. Come Lord jesus. Blessed are those that read, and those that hea●e the words of the prophecies of this book, and keep the things which are written in them, 
Apoc. ●. 3.  as saith the same Saint john in the beginning of his Re●elation.  
By that which we have said touching the life and doctrine of the Popes, and by that which the Doctors▪ and ancient Counsels have said, and the holy Scripture also itself: which we have before alleged: each faithful. true, and Catholic Christian, which hath any judgement or little spark of faith shall clearly understand the Pope, not to be universal Bishop, not to be Peter's successor, nor the vicar of jesus Christ, but chose, to be the successor of judas, to be the Vicar of Satan, to be the man of sin, and son of perdition, which as God, sitteth in the Temple of God▪ to be the whore of Babylon, which hath her seat in the great City, that hath 7 mountains, which is Rome: to be the Antichrist, which in all and by all opposeth himself to Christ: and knowing him for such a one shall abhor and detest him. And shall know also, how to answer the reasons, or to speak better, reasonless reasons, which the Pope's Parasites (for their own temporal commodities, to be made Bishops, or enjoy other ecclesiastical dignities, etc. and oftentimes against their own conscience, contrary to that which they think, to entertain the Pope, and maintain his primacy) do allege▪ To answer to all their objections, and passages, which this way and that way they allege, should be never to make an end. Only will we answer to the principals, whereupon the rest are founded, which being cast down, all the building thereupon builded, of necessity must needs fall to the ground. These in number be two: Thou art Peter, Matth. 16. and, Feed my sheep. joh. 21. and in Pro●●mio Sexti in Gloss. it is said: that the Pope by these words obtained the Primacy: 
In prooemio Sexti in Glo. Matth. 16. 18.  Tu es Petrus, thou art Peter: or by these, Pasce oves meas: Feed my sheep. jesus Christ (say they) said to Peter, Thou art Peter, and upon this rock will I build my Church, etc. To thee will I give the keys of the kingdom of heaven; whatsoever thou bindest in earth, shall be bound in heaven: 
john 10. 4.  and whatsoever thou losest in earth shall be loosed in heaven: The sheep (saith Christ) know the voice of their shepherd. All this than which jesus Christ said unto S. Peter, we know to be very true, because it was pronounced by our pastor, 
An answer to the 2 places wherewith the Pope confirmeth his primacy.  master, and redeemer Christ jesus, who is truth itself. But we say, that by no way, neither in part, nor by art hath it any agreement with the Pope: neither in part nor art it can be applied to the Pope who is Antichrist, nor yet pertains it unto him: when the Pope shall have made the same confession that did S. Peter, Thou art the Christ, etc. & shall so believe: when the Pope shall live as S. Peter lived: when the Pope shall teach & preach the doctrine which S. Peter taught and preached: then shall it agree with him. But the Pope is an Atheist, he holdeth for a fable the history of the Gospel: abominably liveth, teacheth doctrines of devils (as befoe we have proved) whereupon it followeth that this which Christ saith to S. Peter, he said not to the Pope, nor in any wise doth it belong to him. But the better to understand it, examine we this place. Christ demanded of his disciples, whom do men say that the son of man is? They answered unto him: Some say, Thou art john Baptist, others, Elias, etc. And again Christ asked them, But whom say ye that I am? Peter answered: Thou art the Christ, etc. Then Christ approving the confession of Peter, which proceeded of the Spirit, and not of the flesh, said unto him: Thou art Peter, and upon this rock (to wit, upon this confession which thou hast made, saying that I am the son of God) will I build my Church. So that not so much the person, as the confession of Peter is here to be considered. And so saith Christ these words, not to Peter only, but also to whomsoever shall make the same confession, and with the same faith that Peter did. For the rock which Peter confessed, which is the fundamental stone of the corner, whereupon the Church is builded, that rock is Christ. Upon Peter is it not sounded: but Peter (as saith Saint Augustine) is founded upon the rock. For other foundation (saith Saint▪ 
1. Cor. ●. 11.  Paul) then that which is laid, which is Christ jesus, can no man lay. H●e only and no other, is the foundation and head of his Church: the Virgin Mary, Peter, john, and the other Apostles, and faithful Christians, be lively stones, builded upon this foundation: thy are members of the Church, whose head is Christ. The Pope ought to be contented to be a stone of this building: to be a member of this body. But as he is no member, 
joh. 20. 21.  much less is he the head. To thee (saith Christ) will I give the keys, etc. All whatsoever thou bindest, etc. Not only to Peter, but also to all and each one of the Apostles, to all and whomsoever of the Apostles successors▪ that shall teach the word of God, did Christ make this promise. And that this is the true meaning of this place, appeareth clearly, by that which the same jesus Christ, Matth. 18. 18. saith, Whatsoever ye bind in earth, shall be bound in heaven: and whatsoever ye lose i● earth, shall be loosed in heaven. Seest thou not, that the same which Christ before had said to Peter. the same, & by the same words saith he afterwards to all the Apostles. The same saith he by Saint john, when he spoke to all his Apostles, and sent them to go and preach the Gospel: As the Father (saith Christ) sent me, so also send I you. And when he had thus spoken, he breathed upon them, and said unto them, Receive ye the holy Ghost those whose sins soever ye remit, they are remitted unto them: and whosesoevers sins ye retain, they are retained. To all equally doth Christ show mercy, to all equally granteth Christ the privilege, and giveth authority. To think that Christ reserved matters for the sea apostolic of Peter, which neither john nor james, nor Paul, nor any of the other Apostles were able to dispatch, is mere mockery, and Impiety also. In authority and dignity, were all the Apostles equal. And long continued this order in the Church among the ministers of the Gospel, until covetousness and ambition crept in, and confounded this good order, making one greater, and another less, because one was more rich than another, we (speaking of the Primacy) confirm this, with the sayings of the ancient Doctors. If Christ by these words, Thou art Peter, etc. had appointed Saint Peter universal Bishop, and head of the whole Church (as they say) to what purpose did then the Apostles so often reason among themselves upon this question of the Primacy, who should be chief among them. Saint Matthew from the 1 verse to the 5. of the 18 chapter, maketh mention hereof: S. Mark cap▪ 9 from the 33. verse unto the 37. S. Luke, from the 46. verse unto the 48. of the 9 chapter doth mention it S. Matth. 20. 20. saith. That the mother of the sons of Zebedeus, and (as saith Saint Mark) the sons themselves. 10. 15. besought Christ that one might sit at his right hand, and the other at his left, for which cause (as say both the Evangelists) the ten Apostles disdained at the 2. brethren. Saint Luke cap 22. 24. telleth: that there was a contention among the Apostles, which of them should be greatest. What answereth Christ jesus to the demand which the Apostles made Matth. 18. 1. who shallbe the greatest? etc. He set in the midst of them a little child, and said unto them. Whosoever shall humble himself as this little child, he shallbe the greatest, etc. S. Mark 9 35. saith, he that willbe the first, he shallbe the last, & servant of al. S. Luke 9 48. he that is least among you shallbe great. Christ reproveth the sons of Zebedeus, for their ambitious demand: He said unto them, ye know what ye ask etc. the ten were angry with them for this superiority which they pretended, Christ said unto them, that in a Political kingdom there it superiority: and so kings and princes hold authority over all: But that in his kingdom, which is spiritual; wherein there neither is, nor aught to be superiority, it is not so. But it shall not be so (saith Christ) among you, etc.  
Would our adversaries well examine this, they would be ashamed of their primacy, and principality that they seek to give to their Pope: which neither Saint Peter, nor any other of the Apostles ever had. For had Christ given the primacy to Saint Peter, when he heard them contend, which of them should be the greatest, doubtless he would have said unto them: Wherefore strive you? know ye not that I have given the Primacy to Peter? Do ye not know that I have made Peter the chiefest of you all? Quiet then yourselves, and for such a one do ye hold him? The same also would Saint Peter have said, I am he, whom Christ hath appointed to be the head of the whole Church, etc. But neither did Christ so say, but rather for their ambition, and affectation of the primacy reproved them. Nor yet did Saint Peter allege, that jesus Christ had said unto him: Thou art Peter, and upon this rock, etc.  
The second place fundamental which our adversaries do allege, to maintain the primacy of the Pope is, that Christ said to Peter, 
Feed my sheep.  Lovest thou me? etc. Peter answered, Yea, Lord, etc. Then said Christ unto him. Feed my sheep. Here do they infer, 
john 21. 16.  that seeing that Christ said this to Saint Peter, and said it not to any other of the Apostles, that by the same reason, he made him Prince of the Apostles. The most high wisdom, and love of Christ, in Peter's confirmation and comfort, they nothing consider. There times had Peter denied Christ. And Christ three times demanded if he loved him? Twice answered Peter, Yea Lord: but the third time he waxed sorrowful: and to comfort him, Christ said unto him, Feed my sheep. As if he should have said: Thou hast thrice denied me Peter: but hast repent, and with most bitter weeping craved pardon for the same: Thy sins I pardon, and restore thee to the same state thou wast formerly in: Feed then my sheep. And to cheer him the more, he said ●nto him; that he should be constant, & should not deny him. And gave him to understand (as there saith the Evangelist) with what death he should glorify God. The same charge and office of feeding, gave jesus Christ to all the Apostles, Mark. chap. 16. vers. 15. when he commanded them to go through the world, and preach the Gospel to every creature: and when he said unto them▪ Receive ye the holy Ghost. 
Mark 16. 15.  Whosoevers sins ye remit, etc. So that in this, carried not Saint Peter any pre-eminence over the rest of the Apostles. In dignity and authority all are equal, 
john 20. 22.  and principal members of the mystical body of Christ, which is his Church: which body (seeing it is no monster) hath but one only head, which is Christ. And yet say I further: suppose that Saint Peter had been Prince of the Apostles, and of much greater authority than they all: yet not withstanding, the Pope not being Peter's successor, nor the Vicar of Christ (as already we have proved (shall not be prince of Bishops, nor universal Bishop over all Churches. He should content himself to be Bishop of Rome, nor is he yet so, but Antichrist. These two be the principal & fundamental places wherewith the Romists endeavour to maintain their primacy. And seeing they prove not these things, much less will they prove the rest by them alleged: to which may be answered, that which I have before said. One thing will I demand of them, and this it is. If it be necessary for a man to believe the Pope to be the successor of Saint Peter, Vicar of Christ, and universal head of all the Church (as Boniface the eight ordained) what shall become of the Greek Church which never so believed? what shall become of all those that lived in the time of Pope jone? what shall become of all them that lived in the time of Anastasius 2. Liberius, and Felix 2. these three Popes were Arians, john the 24. an heretic. For the which and other great abominations proved against him in the Council of Constance he was deposed? What shall become of them, which lived in the time of this Pope, and other heretics, and of the Popes, that by Arms, or bribes, or both arms and bribes jointly obtained the Popedom? Such according to the decrees of the Popes themselves, be not Popes. And yet notwithstanding is this almost always, & of long time before hath been the common way to obtain the Popedom. How often hereof, complained Platina, and the other writers of the lives of the Popes? What shall be come of them that lived in the time of Sisme? 
●0. Schisms.  30. Schisms (as Onufrius Panuinus, a most papistical author noteth it) have been in the Church? A Sisme hath been which 50. years endured. For from Clement 7. until our Spanish Clement 8. renounced having poped four years, 
In Cronico pontifi●um.  after that Benedict 13. a Spaniard also, died in Spain, so many years passed. What shall become of them, that lived in the time that four Popes, Victor, Alexander 3. 
4 pope's at once  Calistus 3 and Paschal, in the time of the Emperor Frederi●ke Barbarossa were jointly together? What shall become of those, that in the time of 3. Popes Benedict 8. or 9 Si●●ester 3. and Gregory 6. lived. And all they three, at one instant, 
3 Pope's ●t once in Rome.  held residence in Rome? Benedict had his seat in the Palace of Lateran, Silvester, in S. Peter's, and Gregory; in Saint Maries the great. But the Emperor Henry 3. deposed them all three. Somewhat before the Council of Constance was hol●en, Gregory 12. Benedict 13. & Alexander 5. excommunicated one another▪ In Rome was Gregory made Pope. Benedict in Auinon, & Alexander in the Council of Pisa, which of these 3. will they hold for Pope? what shall become of them, that in the time of the Pope Sergius 3. 
Sergius 2. and Benedict 9 were each of them thrice Pope.  and of Pope Benedict 9 or after other 8 lived? Each one of these 2 was 3 times Pope. Read their lives. These by force, devices & bribes were made Popes; But came others more strong, more cunning in devices, and greater bribes & cast than forth: but recovering strength, they eftsonnes returned and cast out them, that had cast them our. This done, the other again returned, and cast them out. These the 3. time (for the 3. ●ime was gotten the victory) returned to be Pope.  
What shameful heads of the Church of jesus Christ be these? 
Great vacations  What shall become of them that in the time of vacations which long continued, and wherein were many dissensions, and altera●ions lived? After the death of Clement 4. was the sea void two years 9 months, and ● days. After the death of Nichol●s 4. was the sea void 2 years 3 months & 2 days. After the death of Clement 5. was the sea void 2 years three months, & 17 days. Marcelinus as saith D. Illescas being dead, the seat of S. Peter was void 7 years & a half, & 25 days And Illescas addeth that Damascus and many other authors affirm the same. But Platina satih, it was void 25 days. In such times as these, what was the Church? How miserable was the state of a Christian, if he could not be saved, except he believed the Pope to be his head? What should he do in the time of four Popes of 3. of 2. In the time of heretic Popes, Simonists, and to pass over worse things, whoremongers: & of so long vacations? But most happy is the state of a good Catholic Christian; Not upon men, but Christ his head, is his faith founded. He believeth that he cannot die, he believeth that he once died to destroy the sin of all those that believe in him: but that being now set at the right hand of his father making intercession for us, he liveth eternally. He himself is the chief Bishop, and of such a one, and not of the Pope have we need. To Christ then be glory and Empire, and to the Pope confusion and shame, & let all those which desire that the kingdom of God may come, say jointly with me Amen, so be it.  
Willing now to conclude this Treatise of the Pope, briefly will we here set down by way of an appendix or addition, some of the blasphemies which the Pope teacheth, or commandeth to be taught (for seldom or never he either preacheth or readeth) whereby may be understood, what is all his doctrine, which he commands us to believe & adore; as if it were God's word itself. And woe to him that will not believe it, to the fire he condennes him for a dog, an heretic, a Lutheran. God have mercy upon them & open their eyes. This then is his doctrine, that followeth.  
The Roman Bishop is God. Dist. 96. cap. Satis and enidenter Baldo in L. ulti. C. sentent. rescin. Decio in C. 1. de Constitut. Felino in C. Ego. N. de jure iurando.  
The Pope is not man Lib. 1. sexti de eloctione tit. 6. cap. fundamentum in Glossatore.  
The Pope neither is God, nor man. In prologo Clementinarum in Glossatore. (Wherein he appeareth to be very Antichrist, because Christ is God and man)  
It is lawful for none to will, or, break the commandments of the Sea apostolic. dist. 20▪ ca Nulli. Item dist. 12. & 22.  
Whosoever obeyeth not the statutes of the Pope, is an heretic Ibid. in Glos.  
He committeth Sacrilege which lieth to the Pope: For he holdeth in earth, the place of the living God. De panitent. dist. 1. c●. Libenter ignosco.  
The Pope is Bishop of all the world. lib 5. sextica. Foelicis in Gloss.  
The Pope holdeth the principality of all the world lib. 3. sexti. tit. 16. cap. Periculoso.  
No man dare say to the Pope, Lord, why dost thou so. In Extravag. tom. 22. tit. 5. cap. Ad Apostolatus in Gloss. 2. Decretal. tit. 7. cap. 5. Vide Glossam.  
The Pope by these words thou art Peter, or Feed my sheep hath obtained the primacy. In Proaemio sexti in Gloss.  
No man may judge the Pope. Caus. 9 quest. 2. ca Nemo. Item, aliorum & dist. 40. ca si Papa ca 12 quest. 2. ca Quisquis in Gloss. dist. 50. ca Non nos in Glossatore.  
To none it is permitted, to judge of the judgement given by the sea apostolic, nor revoke his sentence ca 17. quest. 4. ca Nemini  
The Pope dispenseth against the Apostle. Dist▪ 34. ca Lector in Gloss▪ dist. 28 ca Presbyter in Gloss. caus. 15. q. 6. ca autoritatem in Glossatore.  
The Pope hath a heavenly judgement. li. 1. Decret. Grego. tit. 7. ca Quinto,  
The Pope can change the nature of things ibidem.  
The Pope of nothing, can make some thing ibidem.  
The Pope his will serveth, for a reason in, that he will do ibidem  
The Pope can dispense with the law of God. ibidem.  
Of unrighteousness can the Pope make righteousness ibidem  
The Pope holdeth the fullness of power ibidem.  
How great a difference there is between the Sun & the Moon: so great is it between the king, and the high Bishop. Lib. Decret. Gregor. tit. 33. Solitae.  
Those that are unjustly condemned, aught to have restitution by the Church of Rome, 
Mat●h. 28. 18.  and the oppressed, succour. Caus. 2. 
Extravag. de maiori & obedient ca 2 ●an. 2. 21. lib 7. Decretal. d●senten. & re indicata.  quest. 6. ca Ideo.  
And because jesus Christ speaking of himself saith, all power is given me of my father aswell in heaven as in earth. The Romists here upon conclude. ●rgo the Pope absolutely commandeth in heaven and in earth. And for that God (saith Daniel) displaceth, and placeth kings, and transferreth kingdoms from one nation to another. Ergo (say they) the Pope hath autho●i●ie to dispose kingdoms giving them to whom he will, and taking them from whom he listeth. here-hence came it that kings and Emperors began strikingly to kiss their feet being present, or by their Embassadous being absent Hence it is, that the Emperor himself serveth him for a horse boy▪ holding the stirrup to his Sathanship, when he mounteth on horseback. And yet brawleth the Pope if he hold not the stirrup featly. 
Extravag 〈◊〉 Cathol 〈◊〉.  So shameless was Pope Boniface 8. that he made an Article of faith (without which there could be no salvation. That the Pope aswell in the temporalltie, as spiritualltie, is absolute Lord: presenting himself in the jubilee; to the view of all men, with a key in the one hand, and a Sword in the other. His successor Pope Clement the sixth, 
Clement in Clement pastoralie.  not contenting himself to command kings and Emperors, dared in a bull, to command the Angels. In the Popes (Rota) which is his Chancery, was it concluded and determined, that whatsoever the Pope doth, God holdeth for good, and approveth it. 
Item in rescripto. This writing is kept in viena del Dolfinado.  That the will of the Pope, is the rule of all law and justice. That the Pope, may do absolutely in this world all whatsoever God doth. Seeing that he is all, and above all things. And that if he change his opinion it ought to be presumed that God also hath changed. That ableit the Pope should send many thousands of souls to hell, 
Et in Extravag eadem.  none can reprove him, That the power extendeth to heaven, 
Decisiones Rote.  earth, and hell itself, That from him, may no man appeal to God. That he may dispense, and command, 
Baldu, Franci●cus de Ripa.  against the Epistles of S. Paul, as he that is greater than Paul. The same may he do against the old Testament: as he that is greater than the authors of the old Testament. 
Phillippus Decius Hostien●is Carolus de Ruino.  And yet have they gone further: they have disputed, whether the Pope might dispense against the Gospel? Whether the Pope hath more power than Saint Peter? 
johannes de Anavias' etc. Dist. 40. cap. ●. Papa.  Whether the Pope, be simple man or as God? Briefly, the devil hath so far further proceeded, that a little before the coming of Luther, and afterwards also, it was disputed in the schools whether the Pope did participate (as did jesus Christ) of the ●. natures (to wit) divine and human? Better should they have demanded, if the Pope were an Hermophrodit, which well may be: because a woman hath been Pope. Read Erasmus Annot. 1. caput 1. Epistle ad Timotheus. They also disputed (to use their proper Latin) An mill Angels possint saltare in summitate digiti. To wit, whether a thousand Angels might dance one the end of a fingar? Item an Christus sub forma scarabei posset saluare genus humanum? 
This Pope after the Romists is more mercrfull than Christ & why.  Whether Christ in form of a beetle, could save mankind? Item whether the Pope were more merciful than Christ? O blasphemy: they conclude, yea. The reason which they give is this: That it is not read in all the scripture, That jesus Christ drew any soul out of Purgatory: But the Pope of his great piety and mercy, an infinite number of Souls doth daily deliver. And yet go they further, and in their disputations conclude, that the Pope hath power to kindle and quench the fire of Purgatory. Flattering the Pope, conclude they in all these questions; lying against their own consciences; and making no reckoning of the honour only due to God: nor of his only son Christ jesus. And Ca Quoniam de imunit in 6. the Pope saith: we not willing to contemn our justice, nor that of our spouse the Church. The Church is well known to have no other spouse but only Christ. The Pope passeth further. He saith and commandeth: that so it be said and preached, and that we also so believe, the virtue and holiness of his seat to be such and so great, that what wicked man soever, how impious, perjured, and abominable he be, which shall sit therein, even then in a moment, for having sitten therein, is altered and changed to another man, and is made holy. But hear we the self same words, which the beast himself speaketh, as in Ca Non nos dist. 
Ca Non nos Dist. 41.  41. they be written, and these they be. The blessed S. Peter transferreth to his successors, together with the inheritance of innocency, an everlasting dowry of merits. That which to him was granted by the light of his works, pertaineth to those, that be lightened with like clearness of conversation: For who may doubt him to be holy, which is lifted up to the height of dignity? wherein, if he want goods gotten by his own merit, those that are given by the predecessor of the place, suffice, etc. If this were truth, than no Pope should be evil either in life or Doctrine, sith that in being Pope, he is learned and holy: and in a word to speak all, he is God upon earth, and so all whatsoever he doth, God approveth it in heaven. But the lives of the Popes by us recited, and the same lives also, which the Pope's parasites have written, do show us the contrary. This is that seat papal, this is the heritage which one Pope inheriteth of another, that one sitting therein, were he not so evil before, he is made evil. 
2. Thes. 2. 4.  And if he were evil, he becometh most evil: and in the end, each one is made the son of perdition, and man of sin, opposing, and lifting up himself against all that is called God, or that is worshipped: So that as God he sitteth in the Temple of God, showing himself that he is God.  
All these things, which here we have gathered together, concerning the doctrine of the Pope, are blasphemies, such, as were the devil himself clothed with human flesh, he could not speak greater nor more horrible: yet for all this, art thou blind o Spain, and seest not, nor yet knowest thou Antichrist, whom (supposing thou dost service to God, and honour to jesus Christ his son) thou adorest and honourest. God show thee his mercy, and open the eyes of thine understanding, that thou mayst read, hear and understand the will of God: which his Majesty hath revealed in his holy Scripture: without the reading or meditation whereof, unpossible it is for a man to attain to the truth. 
john. 5. 39  Search (saith jesus Christ) the Scripture: for they be those that testify of me, & so by consequence of Antichrist also. When with the Spirit of humility thou shalt well have read, and meditated upon them: thou shalt then understand how great hath been thy blindesse and ignorance. Then turning thyself heartily to the true God, that created, redeemed and sanctified thee, thou shalt abhor the idols of silver, and the Idols of gold, which thy sinful hands (as saith Esaie) have made: 
Esay. 31. 7.  And thou, blind and ignorant, (supposing thou didst great service to God) didst honour and adore them. Then shalt thou cast them from thee, stamp them in pieces, and consume them; so great shall be thy hatred against Idolatry. Then, then, by how much the more, thou of all other nations of the world, in these last times, hast abased and dejected thyself, to serve and adore this monster, this man of sin, this son of perdition, this whore, clothed with scarlet & purple, & adorned with so great store of gold & precious sto●s this beast, this Antichrist, this thy Pope, this thy God upon earth: by so much the more holding thyself ashamed & confounded, for that which thou hast done (because thou so much lovest, and more esteemest honour then other nations) thou shalt abandon, abhor him, and shalt practise his utter ruin and destruction. God give thee that grace, & that quickly, for the sacrifice sake which jesus Christ his son, our chief and only high Bishop, our redeemer and Lord, unto him hath offered Amen.  
For the help of memory have we hear placed a table, wherein is plainly declared the Pope to be Antichrist: which is the sum of of this first Treatise.  
An end of the first Treatise.   

A brief table wherein most clearly & evidently is declared who Antichrist is, and by what marks he may be known  

The necessity of this Doctrine is first declared.  
AS it behoveth the Christian Church, and every faithful member thereof to know jesus Christ the Lord; and follow his Doctrine with all obedience: So is it meet, that every faithful Christian should perceive and know, what the holy scripture doth teach concerning Antichrist: to the end that all the faithful may truly know him, and knowing him fly from him, and beware his deceits. And if the Apostles themselves in the Primitive Church, forewarned the faithful of the danger: and coming of the great wolf, as in the 2. Thes. 2. 3. 4. etc. 1 joh. 2. 18. etc. appeareth. How much more now, in this old age of the world, wherein all iniquity aboundeth, & the end of all things approacheth, ought we to esteem this Doctrine necessary.   

2 Concerning the name of Antichrist, and how the holy scripture speaketh touching the same.  
Antichrist is a Greek word, and as much to say as contrary to Christ. For as Antipapa is he, who not being Pope, attributeth to himself, the whole authority and power of the Pope. So is he Antichrist that opposeth himself to Christ; attributing to himself, that which is proper to Christ. The holy scripture of Antichrist, speaketh two manner of ways: For as this word Christ or anointed is sometimes generally taken, Psalm 105. verse 15. Touch not mine Anointed, where, by anointed, all the faithful that hold Communion with Christ are understood. And properly again, when Christ our Lord is mentioned. So by this word Antichrist is some time generally understood, all such as in Doctrine, oppose themselves to Christ. 1. john 2. 22. and cap. 4. 3. But then properly it mentioneth Antichrist, when it noteth an head of an abominable kingdom: which head lifteth up itself against Christ, as in 1. joh. 2. chap. 18. where the Apostle saith, that Antichrist should come. It is to be noted, that as many things in the scripture foretold of Christ, are applied to some persons, which were types and figures of Christ: as David, Solomon, Zerubbabel, etc. Which properly, and truly are meant of Christ, and in him accomplished: so many things also foretold of Antichrist, Dan. 7. 8. 20. 21. 25. chap. 8. 23. 24. 25. chap. 11. 36. and 1. Timoth. 4. 1. 2. 3. are applied to certain tyrants and heretics, as forerunners and types of Antichrist but properly to Antichrist, & in him are fulfilled.   

3 Whether Antichrist be come.  
The Papists say that Antichrist is not yet come, but shall come (teach they) of the race of the jews, of the Tribe of Dan, be borne in Babylon, brought up in Chorazain and Bethsaida, and shall reign in jerusalem, etc. with sundry such like inventions of man, not warranted by authority of holy Scriptures. But we say that Antichrist is already come, and that will we prove by the testimonies of the holy Scriptures. For the same thing now is befallen the Papists, which in time past, when Christ jesus our redeemer did manifest himself in the world, happened to the jews. For as the jews (with the Apostles) did believe and confess, the Prophets to have spoken many things touching the Messias: but not believed nor confessed that the promised Messias then was come, nor that jesus borne of the Virgin Mary in Bethelem, was that true Messiah. Even so do the Papists at this day, fully confess with us, that many things in holy Scripture are foretold concerning Antichrist, yet believe they not, nor confess that he is come, but say he shall come, as the jews did of the Messias. We say then, that Antichrist is already come. Let us see now who he is, and by what marks he may be known.   

4 Who Antichrist is, and by what marks he may be known.  
This question in former time was hard and obscure: but now Antichrist being revealed is Very clear and easy. For as this is the true Messias, in whom, all things foretold by the holy Ghost, concerning the Messias, are fulfilled: So is, and aught this to be truly Antichrist, in whom, all things foretold of Antichrist, by the Prophets and Apostles, do properly belong, and are fulfilled. Let us then consider what the holy Ghost, in holy scripture hath spoken of Antichrist, which we will divide into three points.  

1 Of the time of his revelation.  
2 Of the place of his seat and being.  
3 Of his estate, life and Doctrine:   
The time of antichrist's revelation is signified by Dan. cap. 7. 5. 8. when he saith: A little horn arose up among the other horns in the head of the fourth Beast. The Prophet declareth that the kingdom of Antichrist should rise up in the Roman Empire, which was the fourth Monarchy; signified by the fourth Beast. The Apostle Saint Paul well noteth the time of the revelation and coming of Antichrist; when he writeth. 2. Thestal. 2. 3. Let no man deceive you by any means: for that day shall not come, except there come a departing first, & that that man of sin be disclosed, even the son of perdition. Clearly signifieth the Apostle, that after an Apostasy, Antichrist shall come. True it is, that from the Apostles time have been some forerunners of Antichrist, of whom we read Io. 1. 18. 22 etc. And that then the Mystery of iniquity did work 2. Thes. 2. 7. yet could not the kingdom of Antichrist increase whiles the Roman Empire flourished: But when the Roman Empire should be weakened, then should Antichrist be chief: as the same Apostle declareth, when he saith 2. Thes. 2. 7. 8. Only he which now withholdeth shall let, till he be taken out of the way: And then shall that wicked man be revealed.  
The place where Antichrist shall hold his seat, is noted by Daniel ●1. 45. when he saith, And he shall place the Tabernacles of his Palace between the seas. Saint john also in his Apoc. ca 17. when he signified Antichrist by a woman, arrayed with purple and scarlet, guilded with gold, and decked with pearls and precious stones, etc. In the 9 verse. he plainly mentioneth 7 mountains, whereon the woman sitteth: adding afterwards in the 18. verse: That great city which reigneth over all the kings of the earth. And Saint Paul 2. Thes. 2. 4. saith: that Antichrist shall sit in the temple of God.  
Largely writeth Daniel, chap. 7. 5. 8. concerning the estate life, and doctrine of Antichrist: where Behold (saith he) there came up another little horn, and then addeth, That in this horn were eyes, like the eyes of a man, and a mouth speaking presumptuous things. And in the 20. and 21. verses. And he appeared greater than any of his fellows. And I beheld, and the same horn made war against the saints, and overcame them. And verse 25. And he spoke words against the most high, and shall consume the Saints of the most high: and think that he may change times and laws. And chap. 8. vers. 23. 24. 25. There shall rise up a king of fierce countenance, and understanding dark sentences, and his power shall increase, but not in his own strength: and shall destroy wonderfully, and prosper, and practise, and shall destroy the mighty and holy people: and through his policy also he shall cause craft to prosper in his hand, and he shall extol himself in his heart: and by peace shall destroy many: He shall stand up against the Prince of Princes: but he shall be broken down without hand. Also in the eleventh chap. verse. 36. And the king shall do what he lifteth: he shall exalt himself, and shall magnify himself against all that is God: and shall speak marvelous things against the God of Gods, and shall prosper, till the wrath be accomplished: for the determination is made. vers. 37. Neither shall he regard the God of his Fathers, nor the love of women: nor care for any God: for he shall magnify himself above all. vers. 38. But in his place shall he honour his God Mauzim. A God whom his fathers knew not, shall he honour, with gold and with silver, and with precious stones, and things of great price. vers. 39 This shall he do in the strong holds of Mauzim, with a strange God, whom he shall acknowledge: he shall increase his glory, and shall cause them to rule over many, and shall divide the land for gain. The Apostle Saint Paul, in the second epistle to the Thessaly. chap. 2. 4. saith: that this man of sin, and son of perdition shall exalt and lift up himself against all that is called God, or that is worshipped: So that he doth sit as God, in the temple of God, showing himself that he is God. And in the ninth verse Who shall come by the effectual working of Satan, with great power, signs, and lying wonders, and in all deceivableness of unrighteousness. Also 1. Timoth. chap. 4. verse. 2. 3. Which speak lies through hypocrisy, and have their consciences seared with an hoteyron: forbidding to marry, and commanding to abstain from meats, which God hath created. Also in the Apoc. 13. 11. And I beheld another beast, coming up out of the earth, which had two horns like the Lamb, but spoke like the Dragon. And cap. 17. 6. And I saw the woman drunken with the blood of saints, and with the blood of the martyrs of jesus.  
These prophecies do teach us, that Antichrist must be a king, who from mean estate, shall become exceeding great and mighty, and prosper. That he shall be also a blasphemer, an Idolater, a sacrileger, exceeding proud, subtle, an hypocrite, a contemner of marriage, covetous, a great Tyrant, a persecutor of the Saints, a deceiver, & full of impiety.  
Examine we now these testimonies of holy scripture, which will appear to be most properly belonging to the Pope of Rome: So as by these prophesies we are warned (as it were) with the finger of God from heaven, that the Pope is Antichrist. Therefore the time of his revelation considered, the Pope's reign began in the fourth monarchy, and want of the Roman Empire. For about the year 606. Pope Boniface the 3. received of Phocas the Emperor (who was a tyrant, and murdered Mauricius his Lord, with his wife and children) the title of Universal Bishop, and Head of the Church: which once being granted, the Pope's whole endeavours were to lift up themselves with the Empire of Rome, and the whole world besides.  
For the seat of Antichrist, it is clear, and to all men known, that the Pope sitteth at Rome, which is a city scyted between the two seas Thyrren and Adriartike, hath 7 mountains, & reigned over all the kings of the earth, which cannot be said of any other city in the world. And seeing Rome is in Europe, & neither in India, Asia, nor Africa: it plainly appeareth, that Antichrist sitteth in the temple of God (to wit) in Christendom, as Saint Paul 2. Thes. 2. 4. declareth.  
Mean at the beginning was the estate and condition of the Pope, but it mightily, and with great success increased. So that he holdeth not authority and one crown as a king only, but three crowns, declaring thereby, his power to be greater than that of all kings and Emperors. As he attributeth also to himself: the two swords or powers, spiritual and temporal, figured by the two horns. Apoc. 13. 11.  
A Blasphemer is the Pope, in saying he is Christ's Vicar: head of the Church: that he can pardon sins: may not be judged of any: cannot err: in conclusion, that he is God in the earth: can change nature: holdeth an heavenly power, and the fullness of power, and of unrighteousness can make righteousness. See lib. 1. Decret, Gregor. tit. 7. Can. 5.  
An Idolater he is, when he commandeth Image-worship, invocation of Saints, maketh of the Sacrament an Idol, of Mauzim a God, whom neither the Apostles nor their fathers knew, because they worshipped and honoured one only God in spirit and truth, joh. 4. 23.  
A Sacriledger he showeth himself to be, when he robbeth the Church of the second commandment of God's law: the lay people of the cup in the Lord's supper: and forbiddeth Christian people to read the holy scripture, contrary to the doctrine and express commandment of Christ. joh. 5. 39  
Most proud he appeareth, when he is carried on men's shoulders, as they carried in time past the Ark of the Lord, upon the shoulders of the Levites: when he calleth himself most holy Father, and Holiness itself: dares to break and change the ordinances of God, and impose new laws upon men's consciences: compareth himself to the Sun, and the Emperor to the Moon. lib. 1. Gregor. tit. 33. and both Emperors and kings do kiss his feet.  
Subtle he is in all his kingdom: but then chiefly when by means of auricular confession, he diveth into the hearts of all men, not of the common sort only: but also of the great States of the world, understanding thereby all secrets.  
A manifest hypocrite he is, when under the title of Servant of servants, he ruleth as king of kings: and under the name of Pastor, he showeth himself a ravening Wolf: and under pretence to be S. Peter's successor, he declareth himself the follower of judas: For as judas with a kiss & feigned friendship betrayed his Lord, so with feigned holiness, and outward ceremonies doth the Pope draw the common people, into the chains and snares of ignorance and superstitions. The said title therefore, which Christ gave unto judas. joh. 17. 12. the Apostle giveth to Antichrist. 2. Thess. 2. 4.  
A contemner of marriage, when he esteems it a carnal estate, and therefore with such severity forbiddeth it to his Clergy; that although fornicators, and adulterers can easily purchase absolution of their sins; no pardon remaineth for the Clergy that mary according to the ordinance of God: but the same is reputed and punished by the Pope for an unpardonable sin. Albeit the holy scripture teacheth. 1. Cor. 7. 9 That it is better to marry then to burn. And Hebr. 13. 4. Marriage is honourable among all men. Also 1. Timoth. 3. 2. Every Bishop must be the husband of one wife.  
Insatiable is the covetousness of the Pope, and extendeth into all parts. For money, he pardoneth sins: selleth ecclesiastical functions: maketh merchandise of his Bulls, indulgences, jubilees, Relics Masses, prayers and sacraments, and compelleth the miserable people to buy his merchandise, not on such days only, as other merchants use to traffic: but also, and principally on the feast days, the Lords days and sabboth's, when other men rest. And raketh together every day in the year, and of all sorts of people, even of the jews, and Courtesans of Rome.  
A tyrant he is, and persecutor of Saints, being the cause of the shedding of so much Christian blood, inciting kings & princes to persecute such as contradict him, and abandon his Idolatries and superstitions, to serve God according to his will and word: whom the Pope condemneth for heretics to be burned: and lest they should speak, putteth a gag in their mouths. And to fill up the measure of his cruelty, he spareth not Emperors, nor kings, being the Lords Anointed, when they refuse to execute his tyrannies: as histories plainly witness.  
A deceiver he is sundry ways; because he deceiveth the common people with false doctrine, and vain promises, with high titles, and feigned holiness, with bulls, Pardons, false miracles, and illusions of the devil. etc.  
He is full of impiety; because he pleaseth and delighteth himself: not only in sin, but causeth others also to sin; because he hath depraved the worship of God with idolatry, the authority of kings with tyranny. The common faith with deceit: and the life of his Clergy with shame and filthiness, occasioned by constrained single life.  
To conclude, in the kingdom of the Pope is the fountain and spring of all abominations and slander, according to the old proverb. The nearer to Rome, the worse Christian: So the nearer to Antichrist the further from Christ.  
By these demonstrations it appeareth plainly, that the Pope is Antichrist, whom the Holy scripture hath foretold, and by whom, the Church of Christ hath so much suffered.    

The second Treatise of the Mass and the holiness thereof.  

WE have passed by the Lord's assistance, the Laborinthe, not of Crete, but of Rome, of the Pope, and his Roman Court, another much worse, and for more intricate & troublesone. The Pope have we proved to be a false Priest and very Antichrist, to be the man of sin, & son of perdition, to be that whereof whom speaketh S. john in his Revelation. This have we proved by his evil life & wicked Doctrine, by the sayings of Doctors and ancient Counsels; and by three notable passages of holy scripture, Now will we show the Mass, 
A brief of the Contents of this 2. Treatise.  which is the second pillar that supporteth and upholdeth the Roman Church, to be a false sacrifice, an invention of the devil; and a profanation of the holy supper, which jesus Christ our redeemer instituted. And if such be the Mass (as we will prove it to be) it followeth, that we ought to fly and detest it; and so do we fly and abhor it, as a thing condemned and abominable before the face of God. This done, we will show by the lords assistance (without which we can do no thing that good is) jesus Christ, to be the true and only priest, and chief bishop, And his proper body & blood which he offered upon the cross to his father, to be the true & only sacrifice, the memory whereof we show forth, so often as we celebrate his holy supper. A table will we place at the end of this Treatise, wherein we will show the conformity union and likeness, which the holy supper instituted by jesus Christ, holdeth with the holy supper in the reformed Churches celebrated. And then also will we show the difference disconformity & contrariety that the Mass which our adversaries celebrate, holdeth with the holy supper of Christ, which is the same we now celebrate.  
As the name of Pope is not found in the holy scripture, as little also is there found the name of Mass. 
Mass.  And doubtless, had it been so necessary for a Christian to believe the authority of the Pope and holiness of the Mass, without which faith (say they) it is unpossible for a man to be saved: It is, I say, to be believed, that jesus Christ, or his Apostles would have made some mention thereof. 
There is no thing necessary for our salvation which the scripture declareth not.  For all whatsoever is necessary for our salvation doth Christ and his Apostles teach us. Saint Paul speaking to the Ephesians, saith. Ye know, that I keep back nothing that was profitable, but have showed you, and have taught you openly, and throughout every house. Witnessing both to the jews, and Grecians, the repentance and faith in our Lord jesus Christ. 
Acts 20. 20.  But this holy Apostle, so diligent in teaching that which we ought to believe, maketh no mention of the Pope, nor of the Mass. hereupon it followeth, that to believe the authority of the Pope, or holiness of the Mass, is no Article of faith. But true it is, will they say unto me, that this word Mass, is not found in the scripture, but its equivalent is found, the supper of the Lord: And if we ought to admit the Lords supper, them must we admit this name Missa. Whereunto we answer: that most great Injury and wrong do they to the holy supper which the Lord instituted, in saying it to be the same that is their Mass, which they have imagined, and forged. For how great difference there is between Truth, and Falsehood, Light, and darkness, God and Belial: So great is the difference between the holy supper, and the profane Mass. Had the question been concerning the name; whether the holy supper were to be called Missa or no. It should not be of great importance. Agree we in the substance of the things, and call it as ye list: Albeit, it be il done, when the holy spirit calleth a thing by such or such name, that man dare call it by another name. The Apostle calls it the supper of the Lord, and not the Mass. Call we it then, the supper of the Lord, 
It is not yet known where of the Mass is derived.  and not the Mass. And chiefly, the difference between the supper and the Mass being so great as we shall see.  
Concerning the name of Mass, yet is it not concluded among the Romists themselves, whence it is derived. Some say: that it is derived of this hebrew word Mas, which signifieth tribute, or tax: others said, that it is Latin, and that Missa is the same that Missio is, as Remissa (which word some of the ancients, and chiefly Saint Cyprian used) is the same that Remission is: 
what the Mass is.  and others said other things. The Mass as our adversaries define it, is a sacrifice, whereby pardon is obtained for the sins of the quick, and dead. The Romists do magnify their Mass, and that (as they say) for divers reasons. Eight of the chieffest whereof, I will here set down. 
8 reasons wherewith they confirm the Mass  The first for that it is a sacrifice expiatory. The second in regard of him who instituted the same, which (as they say) was jesus Christ. The third in regard of them that say it, which were (as they say) Saint Peter, Saint john who was chaplain (say they) of the virgin Mary, Saint james and the other Apostles. The fourth, for the antiquity of the Mass; seeing all the Church from the death of Christ until now, hath celebrated it with great reverence. God would never permit (say they) that his Church should so long time be deceived. The fifth with many miracles which the Mass and their consecrate host have done, they confirm it: which show the holiness, and divinity that remaineth in the Mass. The sixth they maintain it, saying: that in the Mass, are many good things taken out of holy scripture: as the Epistle, the Gospel, the Hoc est corpus meum, the Pater noster, etc. The seventh, that this sacrifice of the Mass (say they) was figured in Melchisedech, 
Gen. 14. 18.  who being a priest of the most high God, offered bread and wine unto him. 
Malachy 1. 11.  Malachi (they say) spoke of the Mass, when he said. For from the rising of this sun, unto the going down of the same, my name is great among the Gentiles, and in every place, Incense shallbe offered unto my name, and a pure offering. 8. For the great profit which thereby we receive, do they esteem it. Of all this, they conclude that the mass is holy, good, blessed, and divine; And that we for so shamelessly speaking against a thing so excellent, which jesus Christ ordained, his Apostles celebrated, and all the Church Catholic worshippeth and honoureth are heretics, dogs, etc. In conclusion, their Mass is their Helen, for whom they trouble the whole world. These be the principal reasons, wherewith our adversaries do maintain their Mass. Whereunto (invocating the name of the Lord, whose cause we deal in, and here maintain) in like order as we have proposed them, will we answer. I beseech thee Christian reader, for the zeal thou holdest of the glory of God, & the desire thou hast of the salvation of thine own soul, attentively to read, & with ripe judgement to weigh the foresaid reasons, and the answers which we will give, and that moreover which we shall say to this purpose: See which of these two Doctrines do agree, and are more conformable with the squire and rule of holy scripture, and that believe. Be not a beast, understanding and his law hath God given thee. Consider well if thou be an idolater or no, that nought therein befall thee, but the salvation of thy soul.  
Concerning the first, where the Mass, they say, is a sacrifice to obtain remision of sins, 
Our adversaries first reason and our answer.  etc. I say, by their leave, that the Mass is no sacrifice. For were it a sacrifice, it should not (speaking properly) be a sacrament. 
The Mass is no sacrifice.  And they affirm the Mass to be both a sacrifice, and a Sacrament: which cannot be: For so great is the difference between a sacrifice; and a sacrament, as there is difference between giving and taking. 
The difference between a sacrifice and a sacrament.  The sacrifice, is offered and presented unto God. The sacrament is taken and received of the hand of the Lord, by the ministery of the minister of his word.  
The holy supper (speaking properly) is no expiatory sacrifice: for of this do we now speak: but a sacrament of the precious body and blood of jesus Christ our redeemer. But improperly speaking, it may be called a sacrifice; because, a memorial it is of that everlasting and only sacrifice, which jesus christ offered to his father upon the altar of the Cross: And so understand it the fathers, when they call it a sacrifice. Not that the supper is a sacrifice, but a memorial of the sacrifice, do they understand according to that which Christ speaketh of his supper saying: Do this in remembrance of me. And Saint Paul to the same purpose saith: Ye shall show the Lords death till his coming again. And if the supper be no sacrifice, much less shall the Mass be, which they celebrate in the place of the supper. Besides this, were the Mass a sacrifice, It should be either propitiatory, which we also call expiatory, or Eucharistical, to wit either offered for remission of sins: or in thanksgiving. They will say unto me, as in the definition thereof they said, that it is a sacrifice expiatory. I say unto them, it cannot so be: for no other expiatory sacrifice is there, but only the death and passion of jesus Christ. An expiatory sacrifice is that; which is made to appease the wrath of God, 
Christ alone the expiatory sacrifice.  and to satisfy his justice, and in so doing, doth purge and cleanse sins, that the sinner being cleansed from his filthiness and sins, and restored to the purity of righteousness, may be reduced into the favour of God. All this wholly and perfectly did the Lord, by his death upon the Cross, and he only, and no other did sacrifice such kind of sacrifice: For the virtue and efficacy hereof, which Christ alone, one only time offered, is eternal. And so said he in offering this sacrifice, all is finished all is fulfiled, as much to say. That whatsoever was necessary to reconcile us with the father, to obtain remission of sins, righteousness, and salvation, all this was ended and fulfilled, with that only sacrifice, which jesus Christ offered: And so faulted he nothing: that no place might afterwards remain for any other sacrifice. hereupon will we then conclude: that it is an intolerable disgrace, and monstrous blasphemy against jesus Christ and against his sacrifice, if any offer any other sacrifice, besides that already offered: or shall reiterate that, which Christ before offered, supposing by such sacrifice to obtain forgiveness of sins, reconciliation with God, and righteousness. And what other thing is done in the Mass, but that we by the merit of a new sacrifice, may be made partakers of the death and passion of Christ? Who so will well understand this, which we say, concerning the only expiatory sacrifice, one only time offered, and never more iterated. Let him read the Epistle which the Apostle wrote to the Hebrews: and chiefly the seventh chapter. Of this will we entreat somewhat more to the purpose hereafter.  
The 2. 
The sacrifice Eucharistical.  manner of sacrifice, which we call Eucharistical, comprehendeth all the exercises of charity: which done to our neighbours, in some sort are they done unto God; who is thus honoured in his members. Our prayers, praises, thanksgiving, and all whatsoever we do for the service and honour of God, are also comprehended in this kind of sacrifice, All which sacrifices do depend upon that great sacrifice, by which we are consecrated in body and soul, and dedicated for holy Temples to God. This kind of sacrifice nought serveth to appease the wrath of God, to obtain forgiveness of sin, or to deserve, or purchase righteousness: but is only to magnify and glorify God. This Eucharistical sacrifice, can no way please God; except it proceed from those which (having by the other kind of sacrifice, which we call Expiatory obtained forgiveness of sins, be already reconciled with him, and justified. This sacrifice Eucharistical is very necessary in the Church: And woe to that day which a Christian passeth, without offering of this sacrifice to God. 
Mal. 1. 11.  This is the incense, and oblation, 
Rom. 12. 1.  clean and pure which Malachi Prophesied, that the Church of God should offer. Of this sacrifice speaketh Saint Paul when he saith: 
Hebr. 13. 6.  that we offer up our bodies, a living sacrifice holy and acceptable unto God, a reasonable service of God. For this cause the alms and other good works of the faithful, are called sacrifices; wherewith God is well pleased. The Prophet Hoseas exhorteth the people to return unto the Lord, 
Hosea 14. 3  and say unto him: Take away all iniquity, and receive us graciously: So will we render the Calves of our lips. What the Prophet understood by the calves of lips, the Apostle declareth, 
Hebr. 13. 15.  when he saith: Let us therefore by him, offer the sacrifice of praise always to God, that is the fruit of the lips; 
Phillip. 4. 18.  which confess (or praise) his name. Saint Paul calleth the liberality wherewith the Phillippians in his necessity, had relieved him, A sacrifice of sweet savour: and all the good works which the faithful do, are called spiritual sacrifices. His Majesty give us grace continually to offer such sacrifices unto him, and that when we offer them, we may without all hypocrisy confess that we are unprofitable servants, etc. For if he commanded his Apostles so to say, 
Luke. 17. 10.  and think, yea when they had done what God had commanded them. Why, shall he not command the same unto us, which be in life and doctrine so far inferior to his Apostles, that we are unworthy to lose the latchets of their shoes? God give us grace to be humble in heart. Of this kind of sacrifice will we also say more hereafter.  
By that which is said, is plainly seen, that the Mass is neither an expiatory, nor Eucharistical sacrifice: and so by consequence, no sacrifice at all. That it is not expiatory, we already have proved: and that it is not Eucharistical: by that which our adversaries say, that the Mass is an expiatory sacrifice, is proved: If it be expiatory, then is it not Eucharistical. The force of this Argument consisteth in a rule of Logic, which saith: The members dividing must not be confounded: As touching the definition of the Mass, this is sufficient. We have taken from it the kind, in proving it no sacrifice: we have taken from it the difference, in proving that it is not expiatory: both the kind and difference taken away, what shall be the definite? Nothing. Or if the Mass be any thing, it is a privation of the holy supper of our master and redeemer jesus Christ: even as sin is the privation of grace.  
Let not our adversaries think that we yield them their Mass to be so ancient, 
The second & third reasons of our adversaries, and our answer.  as they make it, saying: that the Lord 1565 years past did institute it: for so long it is since he suffered. Neither do we grant them that S. Peter. nor S. john, nor any of the Apostles ever said that which our adversaries say to be the Mass. 
Christ did not institute the Mass, neither did the Apostles say it.  Those which they bring are false testimonies. If any man bear false witness against his neighbour, how vile or abject soever he be, he breaketh the 9 commandment, he breaketh the law of God, and for the same is worthy of eternal death. How much more shall he break it, and be worthy of death, that upon cold blood and deliberate purpose (of the learned I speak, and not of the vulgar sort, which can neither read nor understand) bringeth false witness against Christ, his king, prophet, and priest, saying that he did institute the Mass, wherein are so many superstitions and idolatries: saying that the Apostles, chosen vessels of God to denounce the Gospel, and to preach the holy catholic faith, have said such a Mass? And so say they that S. Peter was the first that sang Mass: 
The Romistes raise up false witnesses against Christ S. Peter▪ & S. james, etc.  but by hearsay they speak, without alleging any Authors. How is it possible that S. Luke, so diligent an Historiographer of the Acts of the Apostles, hath left in the inckehorne this Article which our adversaries hold so necessary to salvation, as any other of the twelve Articles of the faith contained in the Creed. And seeing that this false testimony which they raise up against Peter availeth little to the confirmation of their Mass. Another false testimony raise they up also of S. james: that S. james (say they) was the first that said the first Mass in jerusalem. Yet are they more shameless, bring to light the said Mass said of S. james, which 1500 years since at the least was buried: & cry out, a miracle, a miracle. Now is there no further disputing to be had: sith it is an Apostle which hath said Mass: now neither can or ought they to move any more doubts touching the Mass: upon pain to be an heretic, & blasphemer, whosoever shall move it. In the 1560. year was this Mass of S. james (as they call it) printed in Paris. In this Mass there is a prayer, wherein are said these words: We pray for the gifts offered, sanctified, precious, supercelestial, ineffable, immaculate, glorious, horrible, fearful & divine. What manner of speech is this? when used the Apostles any such form of speaking? Also that this falsehood may be clearly perceived, there is a prayer in the Mass for the Monks & Nuns, which lived in the Monasteries. They which say that this Mass is of S. james, should read this and be silent. For in the time of the Apostles was there neither Monks nor Nuns, nor Monasteries: many years after were these things invented. Moreover, if this be a Mass of S. james let them augment the Cannon: Let them place them among the Canonical books of the holy Scripture. Let them believe & do all that which is said in the same. In this Mass which they call of S. james, all the people did under two kinds communicate: all the office was said in the vulgar tongue, the people sang and answered to the prayers: in it was neither the sacrament of the bread nor wine adored. But in the Masses of our adversaries are all things contrary: wherein the people do not but once in the year communicate, & this once that they do communicate, they take from them half by the middle: they take from them the sacrament of the blood of Christ which Christ commanded that all should drink: their Masses they say in a strange tongue, which the people understand not, and oftentimes he himself that saith it, neither knoweth nor understandeth that which he saith: The people are silent, as though they should hear an Interlude: The people adore the bread & wine as though it were Christ, and not the sacrament of the body & blood of Christ. That which jesus Christ instituted, was his holy supper, & he commanded his Apostles (who represented the universal or catholic Church) that they should afterwards do the same which they had seen him do. Do this (saith he) in remembrance of me. And S. Paul (speaking to the Corinthians, among whom Satan had already bestirred himself, bringing some abuses into the Church, 
1. Chr. 11. 23.  concerning the supper of the Lord) saith: For I received of the Lord, that which also I delivered unto you. That the Lord, the night, etc. And what agreement hath the mass with this which the Apostle saith? Nothing at all. Let our adversaries then cease to confounded things together: Let them cease to change their names: Let them not call the supper of the Lord, the Mass, nor the Mass the supper of the Lord: Because it is not so. This supper of the Lord a very small time continued in it being & perfection. For even then whiles the Apostles yet lived, arose up dissensions, schisms & heresies about the same: The which S. Paul willing to reform, reduced the supper to it first institution, as the Lord had instituted & celebrated it, & commanded that the faithful should celebrate the same. After these times came others & the business went from ill to worse: Men not contented with the simplicity, wherewith the Lord had celebrated his supper, sought to be famous, showing themselves more wise, more prudent and advised, than Christ himself. And so they began to add & diminish in the supper of the Lord. But notwithstanding all this for a 1000 years space the substance of the supper was not touched. Albeit as touching outward show, they used many ceremonies, which Christ jesus never used & attired themselves with other, then common ornaments, the which Christ nor his Apostles never did. The 1000 years passed, men dared to touch the to quick, the substance of the holy supper. They begun to say, that the bread was not bread and that the wine was not wine: but that they were converted transformed, & transsubstantiated into the body and blood of Christ. And this gainsaying the holy Scripture and the Fathers, as well of the Greek as Latin Church: which we will afterwards very sufficiently prove. The matter thus going in the Council of Vercele, 
Goncilium Vercelense.  Leo the ninth being Pope, Transubstantiation was concluded. This Pope condemned the doctrine of Berengarius: as speaking of the fourth damage, we will afterwards declare. Berengarius believed what the holy scripture had taught him, and in the Fathers he had read: to wit, that the Sacrament of the Lords supper in two things consisted: in matter (as they call it) and in form: the matter is that, which is seen, touched, & tasted, which is the bread and wine. The form is that which is not seen, but believed, the body and blood of Christ. You see here the great heresy of Berengarius which the Pope and the Council (governed by the Pope) condemned. Afterwards speaking against transubstantiation by manifest authorities of the Scripture, and by the sayings of ancient Doctors will we prove true bread and true wine visible and tangible to be in the Sacrament, and the true body and blood of Christ to be iwisible and believed by faith. And albeit the Pope commanded that Transubstantiation should be believed, and the Council decreed it, yet were there in those times many learned and godly men, who (giving credit to that which the holy Scripture and ancient Doctors said) nought esteemed that which the Pope and his Council commanded. And yet as constantly passed they further: they wrote against such doctrine, as impugning the word of God, and the Fathers. Afterwards in the year of our Lord 1200. Pope Innocent 3. confirmed this decree: and Vrban 4. in honour of this sacrament, at the request of a recluse (with whom in times past he had been overmuch familiar) invented the solemn feast which they call Corpus Christ's. Read the life which we have written of this urban 4. And the devil not contented to have so evilly entreated the most holy Sacrament of the body & blood of Christ, nor to have given it so mortal a wound, passed yet further. He cut off the sacrament half in half: he took away (say I) the sacramental wine, which represented, sealed, and jointly gave (receiving it by faith) the blood of Christ: And so was it decreed in the Council of Constance, where were three Popes deposed: that the Sacrament not sub utraque specie, in both kinds, but in one only should be given. True it is, they yield their excuses, why they depart from the institution of Christ & that which in the Church was used, but their excuses be very frivolous & to be laughed at: As more hereafter we shall see, entreating of the sixth damage which the mass causeth. And a fair thing it is that they condemn those for heretics, which in both kinds receive the Sacrament according to the Institution of Christ himself. If they seek antiquity. This manner of communicating sub utraque specie, under both kinds continued in the Church for the space almost 400. years: Their communion in one kind is new and hath not been but 180 years, for so long is it since was held the Council of Constance. One thing had I forgotten that it is many years sithence they began to say their Mass without communicating of the People, for the priest alone eateth and drinketh it up all without giving any part thereof to any. How can this be said to be the supper of the Lord, a communion, a common banquet set forth, 
Private Masses forbidden.  and prepared for all the faithful. These manner of Masses call they privy Masses and with favour speaking) very privy. True it is that many Canons▪ and decrees have been made against these privy Masses: but behold how they are kept. The privies have so evilly smelled that each one thought good to stop their noses and pass by them. Private be these Masses called, not for that they be privately or secretly said, which publicly are in the Churches and hearing of all men that will: But so they are called: Because not the people, but the Priest alone doth communicate. And yet have they gone further: The Pope giveth licence to say these privy Masses in the corners of houses: but then is the charge of them double. For the Priest which saith Mass must have money. And the Pope for the licence which he giveth to have an altar portable, which is also called the Bull. All this is contrary to the institution of the Lord. You see here how the holy supper which jesus Christ did institute, and his holy Apostles did celebrate, hath been by little and little disfigured, until from the Supper of the Lord, it is converted into the Mass of the Pope. Behold the institution of the holy supper, and behold that which is done and said in the Mass: and it is to be seen if the Mass be the Supper, or the Supper the Mass.  
By an infallible argument and palpable demonstration do we now prove, 
A reason proving that neither Christ nor his Apostles said Mass.  that neither jesus Christ did institute the Mass, nor his Apostles said it: and this it is: that which very many years after the death of Christ and his Apostles, and not of one, but many, and in diverse times was invented: Ch●ist did not institute, nor yet his Apostles did it. The Mass which our Aduersaties say, many years after the death of Christ and his Apostles, not of one, but of many, and in diverse times was invented. It followeth then, that such a Mass was not instituted by Christ, neither did his Apostles say it. The first part of this argument none, except he be senseless and foolish, will deny. But the second part will our adversaries deny, which easily may be proved. For one Pope made the Confiteor: another the Introit: another the Kyrieelison: another the Gloria in excelsis: another the Gradual: another the Offertory: another the Cannon: another the Mementoes: another the Agnus Dei: the same say I of all the rest that is done or said in the Mass. None of these things Christ, but the Popes, & in sundry times, ordained. Our adversaries (of those I speak which have but meanly read the histories) though they burst again, can by no means deny, 
Confiteor.  that the Mass from end to end hath been made by many Popes. They well know that Damasus, which was Bishop of Rome in the 368. year ordained the Confiteor.  
Gelasius Affricanus, about the 492. year, composed (as saith Neuclerus) the Hymns, 
Hymns, Collect. Respons. gradu. prefac. verè dignum.  collects, Responsories, Graduals, and Prefaces, and added the Verè dignum. & justum est.  
Symmachus, about the five hundredth and twelfth year, ordained, that every Lord's day, and principal feast of the Martyrs should be sung Gloria in excelsis Deo. 
Gloria in excelsis.   
Pelagius, 
Commemoratio defunctorum.  about the 556. year, added the commemoration of the dead.  
Gregory the first about the six hundredth year made the Anthems and the Introit. 
Antif. introit, Kerie-elison. Alleluia, etc.  He ordained also that the Kyrieelison should nine times be sung, and the Alleluia: Item▪ that the Pater noster should with a high voice be sung over the consecrated Host: and addeh the Cannon, Diesque no●tros i● tua pace disponas.  
Sergius which in the seven hundred and first year died, ordained that the Agnus Dei should three times be sung before the breaking of the bread. 
Agnus Dei,   
Gregory the third added to the secret of the Mass, 
Quorum Sole●●itas.  Quorum solennitas hody in conspectu tuae Maiestatis celebratur, Domimine Deus noster in toto orb terrarum.  
Nicholas 1. 
Seque●ces.  added the Sequences.  
As little can they deny that Sistus the first, 
Sanctus.  added to the Mass Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.  
Innocent, 
pax.  about the 405. year added the kissing of the Pax.  
Leo the first added Orate pro me fratres, 
Orate pro me. Deo gratias.  and the Deo gragratias. He added also the Cannon, Sanctum sacrificium immamaculatam hostiam, 
Sanctum Sacrificium.  Item hanc igitur oblationem, etc.  
Celestine ordained the Offertory. 
Hanc igitur.   
Alexander the first, 
Offertory.  who died in the year 117. began to corrupt the order and manner which jesus Christ and his Apostles held in celebrating of the Supper: And so the said Pope ordained that the bread should be thin without leaven, and not common, 
Unleavened bread.  as before it was. As it appeareth by Dist. 93. Cap. Siquis. Item, he ordained that water should be put into the wine. 
Water put into wine.  De Consec. Dist. 2. Cap. Sacramento. Item, he added, Qui pridie quam pateretur, etc. This showeth very clearly that jesus Christ did not institute the Mass: 
Qui pridie quam pateretur.  seeing so many persons since the death of Christ have been much busied in making the same.  
Besides this, the great Teigitur clementissime Pater, which is one of the chiefest patches of the Mass: 
Teigitur.  wherein mention is made of the Pope, of the Bishop, and the king, doth manifestly show, that jesus Christ made not the Mass, because in the time of Christ was neither Pope nor bishop.  
The communicants, 
Commn●icāt●  wherein made mention of the holy Virgin, of the Apostles, and of many Saints, which very long time after the Apostles lived in the world (as S. Cyprian, Laurence, Grisogonus, Cosmus, Damianus, and others) very well showeth that jesus Christ made not the Mass. Saint Peter they have not placed in this Cannon: for should he so have been, it would have been said, that he sought his own glory. A piece of the Mass is there also, and that of the chiefest, which beginneth, 
Nobis quoque peccatoribus.  Nobis quoque peccatoribus, wherein mention is made of some of the Apostles, he and she Saints mingled without order one with another, as Saint Barbara, Perpetua, Agueda, Lucia, jews, Cicelia, etc. which long after the death of Christ lived in the world.  
By this than may be seen, that Christ did not institute the Mass: that which we pretended have we proved, that jesus Christ did not institute the Mass, and that his Apostles never said it: but that the Popes in divers times did make it, one adding one piece, and another, another; until it was brought into the being and estate wherein it now is: which hath no agreement with the Supper of the Lord. Entering sometimes into consideration of these patches, rags, shreds and pieces, whereof the Mass is made, a wonderful similitude or comparison (me seemeth) came to mind, and the same I suppose will also appear to such as well consider it. To the Mass neither less nor more hath it happened, 
The Mass patched like a beggars cloak.  then to a pilgrim's scrip, to an old cloak of a beggar that beggeth from door to door: upon such a cloak the elder it is, the more patches do they set upon it: so that in time, nothing therein is seen but here a little piece, and there a small piece of the cloth whereof it was first made. And this cloth is so used, so wasted, so discolloured, & so without being, that it no way appeareth to be that which it was. In this cloak are not seen but patches of cloth, corrupt, and rotten, and very ill placed, and worse sowed together: so that it causeth loathing to those which have been delicately brought up. Such another cloak, and neither more nor less is the Popish Mass. The cloth whereof it was made, was the Supper of the Lord: which men not celebrating according to the institution of Christ, waxed old, and lost it colour, it being, and worth: Thus cometh one and casteth a piece unto it: afterwards cometh another and casteth unto it, etc. So that now it is not the Supper of the Lord, but the Mass of the Pope: now it is not the rob of an honourable man, but a cloak of a shameless beggar. By that which is said, have we answered to the second and third reasons, wherewith our adversaries do confirm their Mass.  
The fourth reason with which our adversaries suppose to maintain their Mass is: 
The 4. Reason of our adversaries and our answer.  That all the Church Catholic, from the death of Christ, until this day, with most great reverence hath celebrated the Mass. This their reason they confirm. saying: that God who loveth his Church, as his spouse, would never suffer it so long time to be deceived, especially with so great superstition, and idolatry, as the Mass (we say) is. This fourth reason of our adversaries, in two things consisteth. In antiquity: And in that God who loveth his Church, as his spouse, would not suffer, etc. concer-cerning the first, of the Antiquity of the Mass. In answering to the second and third reasons of our adversaries we showed, that jesus Christ never instituted the mass: nor his Apostles ever said it: and that the Church Catholic for the space of a thousand years never celebrated the Mass, which our adversaries now celebrate. But the holy supper was celebrated with some humane traditions, and ceremonies invented by man: Notwithstanding all this, the holy supper, as touching it substance was ever in it being conferued, by the space of a thousand years. For five hundred years space hitherto, the supper hath ceased to be a supper, and hath every day more and more been converted into the Mass: such as now we see, and chiefly since transubstantiation and the Communion in one kind were commanded to be believed, as an Article of faith: Then fell wholly, the holy supper, not in name only, calling it the mass: but also in substance as before we have said.  
Concerning the second part which they bring for confirmation of the first namely, That God, who loveth his Church, would not permit that his Church so long time should live deceived: To this I answer praying them to read the Histories of the old and new Testament. Wherein they shall find (if they well consider) that the Church faulted and maintained errors, and that no mean ones. The people of Israel was the people of God, the Church of God and the spouse of God, and dearly beloved; but for all this, the same people fell into many errors superstitions, heresies and Idolatries and not once by chance but oftentimes, and of deliberate purpose. Read that notable song, which Moses the man of God made, 
Deut. 32.  written in Deuteronomy: There I say, shall ye find that that people, and that Church of God, fell into idolatry verse ninth, He saith: For the lords portion is his people: jaakob is the line (or lot) of his Inheritance. And in the tenth verse, he saith that God kept this people as the apple of his eye. And in the eleventh: God carried this people upon his back like the Eagle. etc. But behold what he saith in the same chapter and verse fifteen of this people so dear and so beloved. Behold if they fell to idolatry: And he forsook (saith he) God that made him and regarded not the strong God of his salvation. They provoked him with their strange Gods, and made him angry with their abominations: They sacrified to devils, and not to God. But to Gods whom they knew not: new Gods, newly come up whom their fathers feared not, etc. And in the two and thirtieth chapter of Exodus, it is said: that the people of Israel plucked of their golden Earnings etc. 
Exod. 23. 3. & 4.  And that Aaron took them and made of them a molten calf: And when the calf was seen, Israel said: These be thy Gods which brought thee out of the land of Egypt. And when Aron saw that. He built an altar before it, etc. As we have said in the beginning of the first Treatise. Here may ye fee, How all the people of Israel, and Aaron their chief Priest committed idolatry. Let us proceed further. When the people of Israel were entered into the land of promise. How behaved they themselves? they also committed Idolatry. Read in the book of judges, and chiefly the second chapter. and the eleventh verse. And the children of Israel (saith he) did wickedly in the sight of the Lord, and served Baal. And verse nineteenth. But when the judge was dead, they turned and corrupted themselves more than their father's following other Gods, serving them and bowing down before them.  
They ceased not from their own inventions: Nor from their rebellious way. All this book is full of examples hereof. The judges ended, and this people of God governed by kings. How was it then? As ill, or worse than before. Let them read the Prophets (which they call) great and small. This people of God, their Priests and Princes condemned the good Doctrine, and persecuted the holy Prophets that preached the same. So obstinate was this people in turning away from God, That God in indignation commanded Esaie to say these words unto the people: 
Esaie 6. 9  in hearing, hear and not understand. In seeing, see, and not perceive. The heart of this people is waxed fat and their hearing dull, and their eyes are blinded, lest they should see with their eyes and hear with their ears, etc. The prophet jeremy protesteth to all the people of juda, 
jeremy 25.  and to all the Inhabitants of jerusalem: the diligent care which the Lord had used to convert them from Idolatry to himself and the small profect they received thereby. He had this (said he) preached unto them by the space of twenty and three years, and they heard him not. Note what the Prophet saith: in the second verse that he spoke this to all the people of juda, and to all the inhabitants of jerusalem. And note, that only this Hebrew people, and no other in all the world, was then the Church of God: And behold if the Church erred, Who wounded and imprisoned jeremy for his sermons? Pashur the chief Priest of the people of God. What was the state of the people of Israel, when Elias supposed that there was none but he that worshipped the true God of Israel? 
1. kings 19 10.  S. Paul allegeth this place, Rom. 11. 13. Let this suffice concerning the Church of the old Testament. Come we now to the new. When the divine word, taking flesh came into the world, How found he his spouse the Church? All to be smeared with dirt, and sootte. The Scribes and pharisees, priests and high priests with their traditions had wholly corrupted her. As now do the Priests and Friars, Bishops and Popes. So great then was the corrupption in Doctrine among the people of God, that there was their principal sects of the Pharifies sadduces & Essees. The pharisees great hypochrits, corrupted the scripture with their traditions. The Sadduces shamelessly denied the resurrection, and allowed neither Angel nor spirit. As by the disputation which they held with Christ about the woman that had seven husbands, appeareth. Matth. 22. 22. and in the Acts 23. 8. The Essees apart had their opinions. It was a people solitary like the Charterhouse Monks. They had no wives, drunk no wine, nor did they eat any flesh, a people they were very austere, and every day fasted. Whiles the Church was divided into these sects, when all was confused, came the son of God into the world. With such he conversed: And of such, for preaching the truth unto them he was crucified. When the light of the Gospel was come, which Christ and his Apostles preached: who allowed it not, but rather killed and crucified those that preached the same? The same people of God, the Church of God, & chiefly the Scribes & pharisees, priests and high priests. These came together, & held a Council wherein they concluded, that Christ should die, and all those that should preach the same Doctrine: They took him, & because they wanted authority to put any to death, with false witness they accused him before Pilate, Deputy to the Emperor Tiberius, and thisin the holy jerusalem. And so was he condemned for an evil doer, & for such a one was crucified. O what a Church? O what a Council, if the chief Priest may err, and erred in deed. The Lord by divine power eftsoons raised up, who suborned his keepers to say that his disciples had stolen him away? Who assembled a Council to persecute the Apostles▪ 
The Church, Council, & chief Bishop may▪ & have erred in the faith.  and commanded them that they should not preach? who caused S. james to be put to death? Who made S. Peter to be taken, to cause him to die, had not the Angel of the Lord delivered him? The visible Church of God, the scribes and pharisees and high Priests. Not without cause said the Lord, speaking of jerusalem: jerusalem jerusalem, 
Matth. 23. 37.  which killest the prophets and stonest those that be sent unto thee. Afterwards the very same hath hitherto happened: & leaving former times spoke we of these wherein we live. Who hath for the space of 70, or 80. years hitherto, shed so much blood of Martyrs? they that call themselves the Church of jesus Christ & chiefly the peevish Friars, Bishops & chief Bishops, and the same shall they do, until the end of the word. And so Christ speaking of his second coming, when he shall come to the universal judgement, saith: Luke 18. 8. The son of man when he cometh, shall he find faith upon the earth? As if he should say: no. And in the XXIIII. chapter of Saint Matthew, he maketh a discourse hereof: verse 12. And because (saith he) iniquity shallbe increased, the love of many shallbe could. And verse 24. For there shall arise false Christ's and false prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very elect. And think we not, these false Christ's, and false Prophets shallbe Turks and jews: Christians they shallbe, and for such shall they be holden: Bishops and chief Bishops shallbe the principally as at this day they be.  
I have sufficiently proved (me thinketh) by many examples and passages of the old and new. Testament, that the Church of God may err, and hath erred indeed: which to our adversaries seemeth unpossible. Now will we resolve a doubt: and this it is: If the Church be such, and subject to fall into Errors, superstitions, heresies, and idolatries (as before we have proved) How shall that be understood which the scripture saith: 
How the church being the pillar of truth may err.  That the Church is the body of jesus Christ; That the Church is the spouse of Christ: That the Church is the pillar of truth founded upon the sure foundation. That the Church is without spot or wrinkle, and wholly fair: That the gates of hell shall not prevail against her, and other like commendations and praises thereof the word of God witnesseth? To this may we answer that both the one, and the other may very well stand. For God never suffered all his Church to fall together into Error: But rather hath always reserved some good and some times also seven thousand. As said he speaking of Elias, 
1. kings 19 18.  albeit in corners which never bowed the knees to Baal. Such as these, the common error, dispatched: wherewith all the Church was generally deceived, Against this Error, such others of these spoke, preached and wrote: and most times it cost them their lives: and had each one of them had a thousand lives: a thousand lives would each one of them have lost for the same cause. That Church wherein catholicly and universally reigned that Error, or heresy: she and her Bishops, did persecute condemned and kill them. As by examples we have confirmed the same. So that when the scripture saith: All Israel, all juda, all the inhabitants of jerusalem turned away from God, committed Idolatry, etc. Of such a manner in general must we understand, which hath it Exceptions: for in the midst of these Errors, and idolatries so Catholic, fo universal had always God some particular men, whom he reserved clean and pure from that common error. So reserved God Moses and josua, and some other particular persons also which worshipped not the calf, when all Israel in general, and Aaron the high Priest himself, worshipped it. The same will we say of the time of the judges, that God never forsook his Church. The same we say also of the times of the kings of Israel, and of juda. When all committed Idolatry God raised up an Esaias, a Micheas, a jeremias, an Ezechiel, a Daniel, etc. Who reproved vices and false Doctrine, and declared the truth. But which of these did not the Church, and her high priests persecute and kill. So also reserved the Lord unro himself at his first coming into the world. A Simeon, an Anna widow, a joseph, and his spouse, the virgin Marie, mother of our saviour. An holy Elizabeth, and her son Saint john Baptist: which were Godly, very well thought of the true religion, and agreed neither with the pharisees nor Sadduces nor Essees. And so the Lord in so unhappy times, preserved his Church. And so likewise until now hath he preserved the same. And now also, in these jest miserable times, wherein neither faith Luk. 18, 8. nor love is found Matth. 24. 12. God reserveth some which oppose themselves to the tyranny of the Antichrist of Rome, and to the common error and Idolatry of all the Roman Church in general. And so God hath not permitted that his Church hath wholly been deceived: nor according to his promise, I am with you unto the end of the world. Will he ever permit the same. Ever then, hath God reserved foam that have not been deceived with the common error: & many from time to time be enlightened: As by experience we have seen it. God of his infinite mercy increase them, that the number of his chosen may be fulfilled, & so sin may cease: and only Christ, without any competency of Antichrist, may reign. So be it. Amen.  
I have long dwelled upon this fourth answer: for the matter so required: considering that many simple people, which not otherwise have heard, nor are able to understand how God who loveth his Church, would permit her so long time to be deceived, at the least, with such a deceit of idolatry, are in this deceived. And so they and the rest shall see that, not to be the truth, which our adversaries hold for for an oracle, that the visible Church cannot err. God open their eyes, that seeing, they may see, and hearing they may hear: and so convert and be saved. Amen.  
Only God is he which cannot err, 
Esay. 53. 9 1. Pet. 2. 22.  but doth ever right. But only his son Christ jesus is he which sinned not, which erred not, 
Esa. 40. 8.  neither was there any guile found in his mouth. Only the word of God abideth for ever. And as often as the Church (be she never so populous & apparent) shall depart from this word of God, and shall not hold it for her squire, rule, and pattern, she shall err. And the more she turneth away, the more shall she err. But always, when she will be governed thereby, she shall be established, and shall never err. For the word of God saith David) is a lantern unto our feet, 
Psal. 119. 105.  and a light unto our paths. The 5. 
The 5. reason, & our answer.  reason wherewith they confirm their Mass is the great miracles which the Mass & their consecrate hosts have done. Here will I reckon some (for to seek to reckon all, should be never to end. Damascen, among other great & strange matters, which he citeth in the sermon of the dead (afterwards will we speak of these wonders) telleth for a great miracle, a true fable and old woman's tale. One Macarius (saith he) desirous to know the state of the dead, spoke with the dry skull of one that was dead, etc. And that the same skull answered him: that the souls of the dead are not so greatly tormented whilst the sacrifice of the Mass continueth. here-hence our adversaries conclude, the Mass to be holy and good. 
Sermone de lapsis;  S. Cyprian an Author more ancient and authentic, and a martyr of jesus Christ, reporteth a strange miracle, which in his presence happened: Thus then saith he: I myself being present: & an eye witness thereof. It chanced that the parents of a young girl flying, & making through great fear no reckoning of their daughter, they left her with the Nurse that brought, her up. The Nurse having the abandoned child, carried her to the Magistrate gave unto this young girl (before the idol, whereunto the people flocked) a fop wet in the wine, that was left of the sacrifice of them which perished: This sop gave they unto her, for that by reason of her tende● age she could not yet eat flesh: the mother after this, recovered her child: but so much could the infant tell or declare the horrible fact it had committed, as it could not before either understand, or avoid it. It happened that the mother brought her through ignorance, when we were sacrificing (as much to say as celebrating the supper of the Lord, which in memory of the sacrifice, by the Lord once offered, was celebrated) but the infant mingled with the Saints, unable to abide our supplication and prayer, now with shrieks tormented herself, now with fervour of heart, like a wave of the ●ea, she cast herself to and fro as though a hangman had tormented her. And with the tokens and shows, that the ignorant soul of her age and simplicity might, she confessed the conscience of the deed. But when (the solemnities ended) the Deacon began to present the cup to them that were present (note the communion in both kinds) and the others having taken it, 
The Communion in both kinds in the time of Saint Cyprian.  the turn came to her (in the time of Saint Cyprian they also gave the cup to young children) the girl by very instinct of the divine Majesty, turned away her face, shut her mouth, and forcing together her lips, refused the cup. But all this notwithstanding, albeit she refused the sacrament of the cup, yet insisted the deacon, and cast it into her mouth. Then began she to sigh, and vomit. The Eucharist could not stay in a body and mouth which were filthy. The drink sanctified in the blood of the Lord (note that he calleth the wine in the supper drink sanctified in the blood of the Lord) with fury departed from the polluted entrails: 
Drink sanctified in the blood of the Lord.  so great is the power of the Lord, so hreat is his majesty. etc. Hitherto Saint Cyprian. Of this miracle Saint Augustine also in the 23. Epistle maketh mention, reciting it there so certain authors: and more, Saint Cyprian saith, that he was an eye-witness, I assuredly believe that so it happened. But the same will I not say, of that recounted by Dam●scen: no● of that which now I will declare. Albeit reported by Pius the second. In the description of Europe, cap. 21. Pius the second speaking of Estiria, a province of Almain, saith these words: It is said, and is a thing common among them of Estiria, that there was a certain Gentleman, who many times purposed to hang himself: which much displeasing him, he went to a certain learned person, to demand remedy against this temptation. The counsel that he gave him was this, that he should carry his own priest every day to say Mass in a solitary rock, where he dwelled. The Gentleman obeyed, and so continued for a year, and never after came into his memory this wicked thought. Afterwards, the Priest craveth of him licence to go, and aid another Priest his neighbour, which dwelled in another mountaintaine near adjoining, to celebrate the feast of the dedication of the Church. The Gentleman was contented that the Priest should go, purposing in himself to follow speedily, & hear Mass. The Cavallero busied now with one thing, then with another, stayed long after. In the end, almost at the middle of the day, he departed, and in the way encountered a certain villain, which said unto him: The Mass in the other mountain is already ended, and the people departed: The Gentleman sorrowing at this news, and calling himself unlucky, for not seeing that day the body of Christ: the villain began to cheer him, and said unto him: that he would sell him the merit, which he had gotten by hearing of Mass, if the other would buy it: and demanded for a price of the Gentleman his coat (for know this, that among the Papists one selleth his merits to another: as if there were some that had done more thereof than he ought, wherewith he might do what he pleased.) The sale made and passed, the knight notwithstanding went up into the mountain, and made his prayers in the Church. And as he returned, he found the villain hanged upon a tree, and never afterwards was troubled with wicked temptations. Hitherto Pope Pius the second. If this were truth, who ought not to worship the Mass? But either it was a lie: or if it so happened, it was one of Satan's miracles, the more to blind the people with the idolatry of the Mass. Of such miracles the Lord and his Apostles do advise us to beware that we be not deceived by them. 
Two sorts of miracles.  Many other miracles they recount, but in answering to these aforesaid, we shall have answered to all that they can reckon.  
And the better to answer this fifth objection, know we that there are two sorts of miracles, the one true, and the other false. Those that are true, are done by the power of God, for confirmation of the truth, and the confusion of falsehood. Such were the miracles which God wrought by the hand of Moses, and of the other Prophets: Such be those which Christ and his Apostles did. Coming then to our purpose: I say that the miracles which God hath done in the most holy sacrament of the body and blood of Christ, to make us understand that he instituted this sacrament, and that it was not human invention, he did them: And this did the Lord for one of these two ends: The first is to expel the wicked, impious, and unworthy persons from this so high a Sacrament: for this end served the miracle, which Saint Cyprian saw, and we have declared: and others also which the same author reporteth. For what actual sin had a sucking infant, without any discretion committed, in eating a sop moistened in the wine sacrificed unto idols? But did the Lord, to make us understand how much those men, which unworthily, and without any consideration, receive the holy Supper, do displease him: and that to them is it all one, to sit at the table of the Lord, and to receive the Sacrament of his body, and of his blood▪ or to sit at the table of the Devil, and receive the Devil himself. If God chastised by his just judgement, a sucking Babe: as Saint Cyprian reporteth, for having participated of the table of the Devil, and of that of the Lord: how think we, will he punish those, that of ripe age and deliberate purpose do participate of both tables? This young child could not drink the cup of the Lord, having first drunk that of the Devils: it could not be partaker of the table of the Lord, and of the table of devils. For the cup of the Lord is the communion of the blood of Christ: and the bread which we break (in the Supper) is the Communion of the body of Christ. And what agreement hath Christ with the Devil? This is not mine own invention, they are the words of Saint Paul, speaking for this purpose to the Corinthians. 1. Cor. chap. 10. 15. So that we confess, that God hath miraculously many times chastened those, which unworthily receive the most holy sacrament of the body and blood of Christ. And the Apostle in the eleventh chapter doth witness the same, when he saith: For which cause (as much to say, as for having unworthily eaten) many amongst you are sick and weak, and many are asleep, that is to say, are dead. The second end that God pretendeth in the miracles which he doth in the Supper, is touching good men. In the celebration of this sacrament hath God willed sometimes to do miracles, to illustrate the same, and to show forth the excellency and dignity thereof: and the more therewith to confirm the faith of the godly, that (the Lord having blown away their sins) do worthily receive it. And not only for confirmation of the faithful hath the Lord in the Sacrament wrought miracles: but also hath he done them in the celebration of Baptism. And so S. john Baptist, 
Mat. 3. 16.  when Christ was baptised, saw the heavens open, and the holy Ghost visibly descending in the shape of a Dove. And this was, that the Baptist, as an eye witness, might testify of Christ, and say: Behold the Lamb of God, 
joh. 1. 29.  which taketh away the sins of the world. Such miracles than admit we, that for confirmation of our faith are done by the power of God.  
The second sort of miracles▪ are done by the art of the Devil, 
False miracles.  to deciue men, and to cause them not to believe the true, but the false doctrine: such miracles call we false for one of these two causes.  
The first is, in regard of the Author the Devil, who is a liar, and the father of lies.  
The second because such miracles deceive them that believe them. By the art of the Devil did the Sorcerers of Pharaoh work wonders, as Moses did. Of such miracles the Lord forewarneth us: There shall arise up (saith he) false Christ's, and false prophets, and shall show great signs and wonders: 
Mat. 24. 24.  so that the very elect, if it were possible, should be deceived. Behold, saith the Lord, I have told you before. And Saint Paul speaking of Antichrist, saith: That his coming shall be by the working of Satan, 
●. Thes. 2.  in all power, signs, and lying wonders, etc. Such may we think were the miracles of the Sorcerers of Pharaoh. Such be the miracles which Damascen reporteth of the dead man's skull, and of the soul of trajan, 
Sermone de defunctis.  and of the soul of Falconilla, that being condemned, and in hell, were saved. Of these miracles of Damascen we will speak afterwards. Such may we think was the miracle of the Mass by us recited of Pius the second. In conclusion all miracles which be to confirm a thing that is contrary to the word of God, be false, and done by the art of the devil. Against the word of God is it, that the souls by the just judgement of God condemned and buried in hell, should go out thence and be saved. Against the word of God is it, to believe there is any other Purgatory than the blood of Christ. Ireneus, a most ancient Doctor, telleth that a certain man called Mark, a great deceiver, and heretic, with the Sacrament of the Eucharist did strangely deceive the simple. For he so changed the colour of the wine, that nothing but blood appeared: and by his enchantments so greatly increased a little of the wine, that it filled the cup, and also ran over. And another cup greater and more capable being brought: the self same, without adding more liquor, did fill it up to the top. Shall we believe his heresy, because he confirmed it with miracles? Surely no. A commandment have we, that if an Angel from heaven shall teach us another Gospel, another doctrine, another faith then that which jesus Christ and his Apostles have taught us, which they have left us, written in the old and new testament; that although he confirm it with many miracles, as did this Mark, and the sorcerers of Pharaoh, we should not believe him. Of this Mark maketh Saint Jerome mention, and citeth Ireneus for his author. This Mark (saith he) went into France, and thence passed into Spain: and with his enchantments deceived many, the Gentle women chiefly, whom he alured to carnal love. Read the epistle to Theodora, the wife of Lucinus Beticus, or Audaluz. tom. 1.  
If we read the histories of the Gentiles, we shall find that they show many and very strange miracles: in them shall we find, that there ran rivers of blood, that blood flowed from the thumb of jupiter.  
Titus Livius reporteth, that it reigned flesh in Rome. Quintus Curtius saith, that when Alexander besieged tire, the bread commonly did sweat blood. And other infinite miracles to confirm their idol worship, may the Gentiles allege: notwithstanding these miracles, their idol worship is wicked & detestable. And such be the miracles which our adversaries recount to confirm their Mass: their transubstantiation, their idolatry, wrought by art of the devil to confirm false doctrine, deceive the simple, and if it were possible, the very elect.  
The sixth reason wherewith they confirm their Mass, 
The sixth reason and the answer  is: to say that in the Mass are many good things, taken out of the holy scripture: as are the Epistle, the Gospel, the Hoc est corpus meum, etc. To this objection we may answer: That suppose, that in the Mass there be some good things taken out of the holy scripture: it followeth not therefore that the Mass is good: for so should sorceries, witchcrafts, and enchantments be very good. For in them the name of God, the name of the Father, of the Son, and of the holy Ghost is very often named. And no sorcery, witchery, or enchantment is there, wherein these names with many epithets and properties are not named. And the witches (that these names may have the more efficacy) do name them in tongues, which they themselves understand not: in Hebrew, Greek, and Latin. All goeth backward, wherein our adversaries do imitate the witches. For all the Mass almost they say in Latin, mingling with it some Greek words, as Kyrie-eleyson, Christe-eleyson: He brew do they also mingle with it, as Sabaoth, Hosanna, Alleluia. But Christ when he celebrated his supper, all whatsoever he spoke, in the vulgar tongue did he speak it, that all the Apostles, simple men, might understand, and speak the same. From hence we conclude, that it sufficeth not that the Mass, because it hath some good things in it, should therefore be holy and good, how much more good than this there is in the Mass▪ is so corrupted and endamaged with superstition and idolatry, that it can do no good, but much evil. or as a little leaven doth leaven the whole lump of dough, & as a little poison doth corrupt the best meat that is in the world and the most excellent wine if never so little they cast into it killeth him that drinketh it▪ as Examples we have in our Spanish Alexander 6. who by the error of his servitor drunk the poisoned wine, which he had prepared to kill some Cardinals, that he had invited, and thereof died) even so also, the same things, which of their own nature be good, placed in the Mass are poison, 
All whatsoever is in the Mass is poisoned.  which destroy. This will we afterwards examine, and chiefly that which our adversaries themselves, affirm to be most holy; and of the Mass, the holiness itself, which is, Hoc est corpus meum. For now (say I) they apply it not to the purpose, that Christ said. So contrary, say they it, to the institution of Christ, and in a strange tongue, which the people understand not, that it infecteth him that heareth it. And if you believe their Hoc est corpus me●m, as they understand it, into a terrible heresy shall ye fall: As a little beneath, when we shall speak of the fourth damage of the Mass we will declare. That which our adversaries conclude, that the Mass is good, because many good things be in it, evidently appeareth by that we have said, to be false.  
The seventh reason wherewith they maintain their mass is, 
The 7. reason & the answer.  that the sacrifice of the Mass was figured in the sacrifice, which Melchisedech made, who being Priest of the most high God, offered unto God bread and wine. They say also that Malachy chap. 1. vers. 11. speaketh thereof, as we have before alleged. Concerning that which they say of Melchisedech, it shall be needful that they read and consider the history, as Moses setteth it down. Whereof the Apostle maketh mention, and applieth it to Christ, whose figure (saith he) Melchisedech was. 
Gen. 14. 18.  Moses declareth that Abraham returning from that notable victory, 
Heb. 7. 1. etc.  which against four kings, God had given him. Melchisedech king of Salem, brought forth bread and wine: he saith that Melchisedech was Priest of the high God. Our adversaries hearing that Melchisedech was a priest, and that he offered bread and wine: from hence they conclude, that this bread and wine he offered in sacrifice unto God, and that this was a figure of the sacrifice of the Mass. Whereunto we answer: that Melchisedech offered not bread nor wine unto God: but brought it forth, or to speak better, caused it to be brought forth: for this is the force of the word which Moses here useth: which very well agreeth with our Spanish manner of speaking: He brought forth, or caused to be brought forth bread and wine. If you will ask me why made he bread and wine to be brought forth? I will tell you, to refresh Abraham and his people, that came wearied from the slaughter, and hungry in the way which he made. For confirmation of that which I say, I will content myself to allege Saint Ambrose and Saint Jerome. Thus then saith Saint Ambrose upon the seventh chapter to the Hebrues. No new thing should it be, if Melchisedech went out to meet Abraham the Conqueror, & brought him bread and wine for the refreshing as well of him, as his fellow soldiers. The same, word for word saith Saint Jerome. 
Epist. ad Euagrium tom. 3.  You see here, wherefore served the bread and wine: which Melchisedech caused to be brought forth. What agreement then hath the bread and wine of Melchisedech, with the accidents I say, Because they deny any substance of the bread and wine in the Mass. 
Heb. 7.  Melchisedech, saith the Apostle, was the figure of Christ: and showeth wherein; but he maketh at all no mention of the sacrifice of bread, nor of wine: for in this Melchisedech was not the figure of Christ, 
Melchisedech in three things was the figure of Christ.  sith neither the one nor the other offered the sacrifice of bread and wine. In three things (if we note well, that which the Apostle saith,) shall we find that Melchisedech was the figure of Christ: the first, in that Melchisedech was a king, 
Heb 7.  and not after a sort, but King of righteousness and Peace: in this was he the figure of Christ, who only is the true King of righteousness and peace. The second is, that Melchisedech was a Priest, not as the levitical priests, which being mortal, one died, and another succeeded him: but Melchisedech was eternal: and therefore his sacrifice was eternal: as of him the Apostle thus speaking, doth say: Without father, without mother, without kindred, which neither hath beginning of days nor end of life: But is likened unto the Son of God, and doth continue a priest for ever. You see here, how David speaking with his Lord the Messiah, which is Christ: saith unto him, Thou art a Priest for ever after the order of Melchisedech. 
Psal. 110. 4.  Psalm. 110. 4. As much to say, as in that Melchisedech was thy figure and likeness. As Mechisedech (in that he was a figure of Christ) was an everlasting Priest, so thou also the Messiah, art the same. That which the Apostle saith, that Melchisedech was without father, without mother, is to be understood, insomuch as he was the figure of Christ: for otherwise had he father and mother: and so think some that Melchisedech was Sem. The Priests after the order of Aaron were mortal, and none of them continued for ever: but he of the order of Melchisedech is immortal and everlasting. Of the order of Aaron were there many: but of the order of Melchisedech was there but only one, the same Messiah our redeemer and Lord: who in that he is the eternal son of God, hath no mother: & in that he is man, borne in this world, when the fullness of time was come, hath no father: and as he is eternal, so shall his priesthood be eternal. Every day sing they in their evensongs, 
pssalm. 110. 4.  juravit Dominus, & non poenitebit eum. Tu et Sacerdos in aeternum secundum ordinem Melchisedech. But I call their own consciences to witness that daily sing it, if they understand that which every day they sing. Of this order of Melchisedech expect no other priests than Christ. But Antichrist is he that shall so term himself to be (as he saith) the vicar of Christ. He, and all his shavelings and fatlings will say themselves to be Priests after the order of Melchisedech: and not after the order of Aaron. But so are they not after the order of Melchisedech, sith there is no more but one, which is Christ: as little are they after the order of Aaron, seeing with the death of Christ ceased the levitical priesthood. What priests then be the Papists? After the order of Baal: and so they be enemies of God, and of his Prophets, which preach against idolatry.  
The third thing that the Apostle noteth, wherein Melchisedech was the figure of Christ, is: that Melchisedech, by reason of his priesthood, was much more excellent than Abraham: and so, as the greater, blessed Abraham. And Abraham himself acknowledging this majority and superiority, gave unto him the tithes of the spoils. Such a one truly is Christ, upon whom the redemption, righteousness, & sanctification, not of Abraham only, but of all the faithful also, do depend. Here see you the things, wherein (may we believe the Apostle, a vessel of election) Melchizedeck was the figure of Christ, No mention at all maketh he, of the sacrifice of bread nor of wine; which we doubt the Apostle would have done, had Melchizedeck in this been a figure of Christ. The place which they cite of Malachy, saith thus: For from the rising of the sun, until the going down of the same, my name (is great among the Gentiles. And in every place shallbe offered to my name pure incense, and Myrrach (which we translate, present or gift) The common edition, whereunto our adversaries give more credit, then to the Hebrew text, translateth: Et in omni loco sacrificatur & offertur nomini meo oblatio munda. To wit: And in every place is sacrificed and offered to my name, a clean offering. Here hence they conclude: that this clean offering which in every place, is sacrificed, and offered is the sacrifice of the mass. But the Mass, being a profanation of the holy supper (as before we have proved) it cannot be a present, nor offering, which is offered to God; nor acceptable to him: whereof it followeth, that this Incense, and present. Of which speaketh Malachy is another thing far different from the Mass: It is (say I) the sacrifice, not expiatory, but Eucharistical, of praise and thanksgiving, which the faithful every day, and moment, do offer to God As before we have said, in the one hundred forty one Psal. and 2. verse. The Prophet useth these two very names which we translate Incense and offering. The which place, none understand of the Mass: because the Prophet saith. An evening sacrifice; But their Mass is said in the morning.  
It is no new thing with God, when his people, his priests and princes, provoked him with their superstitions; and Idolatries, to threaten them, that he would forsake them: that he would nought esteem them: that he would take unto himself another people, which should serve him much better. Of whom, he would have great regard. 
Rom. 10. 19  S. Paul allegeth to this purpose, a notable passages when he saith: But I say, hath not Israel attained to knowledge? First Moses saith, I will provoke you to jealousy with a people which is not mine: 
De●●. 32. 21.  with a foolish people I will provoke you to wrath: also Esaias is bold to say: I was found of those that sought me not, I was manifested to them, that inquired not for me etc. 
Esaias 65.  The same doth the Lord, in the place of Malachias: which we have in hand, 
Malach. 1. 10.  forsaking the jews, he saith I take no pleasure in you (saith the Lord of hosts, neither do I regard the offerings of your hands. You see here, how he forsaketh the jewish people: And then in the following verse, he admitteth the Gentiles, saying: For from the rising of the sun unto the going down of the same, my name is great among the Gentiles: And in every place shallbe offered to my name Incense, and a pure offering, 
Mar. 16. 15.  Then saith God: That his Church should now no more be straightened in judea: But that it should extend throughout all the world. 
The calling of the Gentiles.  Which was fulfilled, when the Lord sent his Apostles throughout all the world, to preach the Gospel to every creature: Then did Malachy prophesy the calling and conversion of the Gentiles: which heartily converted; 
john 4. 24.  should offer Incense, and a pure offering unto God. That is to say: That they shall serve him, with spiritual worship and service, and shall worship him in spirit and truth: and not in this mountain, nor at jerusalem (As said Christ to the woman of Samaria) but throughout all the world The prophets when they will speak of the calling of the Gentiles, are wont to signify the spiritual worship, Whereunto they exhort them, by the ceremonies of the law: And in stead of saying, that all the people should turn unto God, They say: That they shall go up to jerusalem. In stead of saying, that all the people of the South and of the East, shall worship God: they say, that they shall offer for a present the riches of their land. To show, the great and abundant knowledge, which he was to give to his faithful, in the kingdom of Christ, they say: That the Daughters shall prophesy, the young men shall see visions, & old men shall dream dreams. So now Malachy willing to say, that the Gentiles shall worship God in spirit, and in truth, saith: that they shall offer Incense and an offering, which be things which God in the law commanded the jews to offer unto him, and addeth, pure: to denote, that this Incense and offering is not to be carnal but spiritual. What agreement hath this with the Mass? Which is a devilish invention, & profaneth the holy supper? Other places of the scripture allege they for confirmation of their Mass: But with as great faithfulness, and as much to the purpose, As these two, of Mechilzedeck and Malachy, which by that is said may easily be answered. The 8 reason wherewith our adversaries do magnify their mass, 
The 8 reason of our adversaries & our answer.  is for the great good & profit that thereof they receive: And of all these reasons, & others such like which they allege, they conclude: us to be heretics & dogs worse than Jews & Turks: Because, we so shamelessly speak against the Mass; which jesus Christ instituted, his Apostles said, & all the Church Catholic unto this day hath celebrated etc. They say then, that besides the oblation and sacrifice which jesus Christ hath made upon the Cross, of his body and of his blood for remission of our sins, to reconcile us with God and to obtain for us life eternal: he hath ordained the Priests, which be successors of the Apostles: to consecrate in the Mass, the bread and wine: to transubstantiate it in the body and blood of Christ: to sacrifice and offer unto God the father, that body and that blood for the remission of our sins and to obtain all that is necessary for us, both in body & soul. And what greater good than this (say they) can be? This sacrifice (say they also) doth much profit the dead, to allay the pains, 
The propfits of the Mass.  which they have to suffer, and do suffer in purgatory As we cited before of the dead man's skull of Macharius reported by Damascen. Who so lusteth to know the profits of the Mass, Let him read the Spanish hovers, & he shall find very many. Amongst others there mentioned, be these which follow, as much worth is the mass, as is the passion of jesus Christ. Also that he which heareth it waxeth not old, whilst he heareth it. Also that he shall not lose that day, the light of his eyes Also that he shall not die an evil death: also that he which shall have seen the body of the Lord, if that day he shall die suddenly, that it is taken for comunicating, & he may not fear to be condemned. And all this say they that S. john Chrisostom, S. Augustine S. jerom say; for they knew how to raise false testimonies. These Articles of faith, have the inquisitors of our country of Spain many years ago yielded to go among the hovers, which commonly are prayed. And if now they have caused them to be taken away, and not suffered them to be printed: in this yet do they show their ignorance that for so many years, they have suffered and commanded, that with their licence they should print them. The cause that they now fall in account is: that so gross, and abominable lies, more serve at this day to make wary the people, then to deceive them; And therefore permit they such things more, to be printed. We say then, that the Mass procureth us no good at all, but great mischief rather, As after we shall see.  
Now that we have answered to the reasons wherewith our adversaries think to maintain their Mass, for more confutation thereof, we will now likewise set down some notable damages which it causeth, and great adversaries, which necessarily follow the popish Doctrine of the mass. And I will not be much curious in setting down here all the damages & absurdities which follow of the mass: for that should be never to end. Only will I set down such as most fitly come to mind for the present.  
I say then, that the Mass causeth many damages. First it profaneth the holy supper of the Lord, 
7. damages, the Mass causeth.  suppressing and despising his death & passion. 2. In it, they invocate the dead saints. 3. In it dead saints are placed for intercessors. 4. The priests that saith it, hold he intention to consecrate or not, and the people that hear it commit idolatry. Fiftly, The Mass mainetaineth many other abuses, besides the Idolatry of transubstantiation: As the worshipping of Images, and the invention of Purgatory, which is a common cutpurse. Sixt. In the mass defraud they the people of the half of the Sacrament, and this half do they give seldom and wickedly. Seventhly. And put case the Mass were good; yet is it said in a strange Language which the people understand not, and with such gesture moving childish toys, & apish fopperies that rather provoke laughter, than devotion. These seven damages we prove by the same order, as we propounded them. And that the mass derogateth from the passion of Christ, 
The 1. damage.  is clearly seen. For the Mass which for this cause was ordained, that a hundred thousand sacrifices should every one day be offered, what doth it pretend; but that the passion of jesus Christ, wherein he offered himse●●e, and this once by one only sacrifice remaineth buried and cast in a corner? Who will think to be redeemed by the death of Christ, when he shall see a new redemption in the Mass? Who will believe his sins to be pardoned by the death & passion of Christ, when he shall see a new remission of sins in the Mass? Invocation is a high worship & service, which is only due to God. 
The 2. damage. Rome 10. 4.  For in him only we believe, how saith S. Paul shall we call upon him in whom we have not believed? So that invocation presupposeth faith, & such a faith as is founded upon the word of God, the Nicen creed, they sing in their Mass, which beginneth Credo in unum Deum. I believe in one only God. If in one only God we ought to believe, one only God ought we to invocate: The which invocation being done in faith, God promiseth that he will hear it. Whosoever shall call upon the name of the Lord (saith joel) shall escape etc., 
joel 2. 23.  As S. Paul Rom. 10. 13. and Saint Peter Acts 2. 21. do interpret it, shallbe saved. Also that only God ought to be invocated, is by this reason proved. Sacrifice is only due to the true God (this our adversaries will not deny) invocation is a sacrifice. As saith the Psal, 50. 14. Sacrifice unto me praise: or as saith the common edition, The sacrifice of praise: The sacrifice of praise commendeth the Apostle Hebr. 13. 15. and Hosea 14. 3, that we shall offer to God. Therefore Invocation, sith it is a sacrifice to God only, ought it to be offered. But our adversaries forsaking the fountain of living waters, have digged them broken cisterns which can hold no water. 
jeremy 2. 13.  They leave to call upon God, and invocate the Saints. And Saints sometime also, that it is not known who they be; and some of them, it may be, that are burning in hell. An example have we hereof, in the prayer of S. Roccus, which together with the Crown of our Lady in the 1581. year was printed in the house of john Gutierres in Seville. The prayer saith thus God which to the blessed Roccus didst promise a table which an Angel carried that he which shall piteously invocate him, may not be offended with the affliction of the pestilence, etc. This prayer of Roccus, I put for example, because it came first to hand. Many other examples may be drawn from their Masses. For what do they in all their prayers, which they make to the Saints: but call upon them, requesting them to do this or that? There is no commandment either in the old or new Testament, wherein God commandeth us to call upon any other than himself. Call upon me (saith God) in the day of trouble, and I will hear thee, and thou shalt honour me. He never saith, Call upon such, or such an Angel, upon this or that other Saint, upon Abraham, Samuel, David, Esay, etc. jesus Christ, when his Apostles besought him to teach them to pray, did not command them to call upon his mother, upon such or such a Saint: but he commanded them to call upon God: and of him should they demand whatsoever they had need of, as well for the body as the soul. All which is contained in the prayer that he taught them, Our Father, etc. And as there is no commandment to call upon any other, then upon God: So is there no example of any the faithful, either in the old or new testament that hath called upon any other then God alone. Secure we are of the infinite goodness, love, and power of God. Assured we are, that wheresoever we shall be, albeit in the belly of the whale, or in the fiery furnace, and shall call upon him, he heareth us. But of the Saints will we not say so much, whose goodness, charity and power is limited, and communicated of that infinite. Only God is infinite, and so is in every place. The Saints be finite, and therefore cannot be in every place, & so can neither hear nor see our miseries and necessities. And seeing we entreat of invocation, reason would we should say something of prayer, 
prayer.  because invocation is so commonly called Prayer is a certain familiar conference & discourse, which the faithful soul hath with her God: wherein she showeth all her necessities: that he is as a Lord, may not only bear them, but also as a father may provide for them, and believeth that his Majesty will so do, and so he doth the same. Prayer is a lifting up of the soul unto God. Prayer is a ladder, by the which, the soul mounteth from this vale of tears, from this gulf of miseries, and pierceth all the heavens, and stayeth not until it present itself before God, and propose unto him all her necessities, believing as a good father, that he will provide for them. This Ladder of Prayer hath four stages.  

The Ladder of Prayer.  
1 Necessity constraineth us to pray.  
2 The Commandment of God commandeth it.  
3 The Promise maketh us assured to be heard.  
4 Faith obtaineth that which is prayed for.   
Man of his own nature and condition is so evil of himself, so haughty and proud, that did not necessity constrain him, he would never subject himself to God, nor yet call upon him. For this cause said David, Psal. 119. verse 71. It is good for me that thou hast humbled (or cast me down) and a little before he had said, Before I was humbled (or abased) I went astray. The good which David drew of this de●ection, and every Christian ought to draw the same, is that he humbled himself before God, and called upon him. The Saints seeing themselves oppressed with afflictions and sorrows, do acknowledge their offences, and call upon God. So did David, when he said, 
psal. 120.  When I was in trouble I called upon the Lord, and he heard me. But when the wicked be afflicted, they blaspheme against God, and despair. This is a mark by which the children of God do differ from those which be not his. The second stage is, that God commandeth us to call upon him, Call upon me in the time of tribulation, Pfal. 50. 15. The third stage is, That the Promise doth make us assured to be heard. And so when God commandeth David to call upon him, he promiseth that he will deliver him: and addeth, that when the afflicted calleth upon God, he doth him great service, And thou shalt honour me saith he. Also Psal. 91. vers. 15. he saith: He shall call upon me, and then promiseth, and I will hear him: I will be with him in trouble, I will deliver him, and glorify him. In diverse places doth the holy Scripture promise, 
joel. 2. 23.  that he which shall call upon the name of the Lord, 
Act. 2. 21.  shall be saved: but in no place doth it promise aid, 
Rom. 10. 13.  succour or salvation to him that shall call upon any other (be he never so holy) then God. The fourth stage is, Faith obtaineth that which is prayed for. Whatsoever ye desire when ye pray (Christ saith, Mark. 11. 24.) believe that ye shall have it, and it shall be done unto you. This faith had David, Psal. 4. 4. when he said, The Lord will hear me when I call upon him. The eleventh chapter of the Epistle to the Hebrues confirmeth this with many examples. Read this whole chapter, for therein is lively set forth the power and efficacy of faith without the which (saith he) it is impossible to please God. If the heart be not sincere, simple, 
Heb. 12. 17.  and pure, albeit one cry unto God, he will not hear him: as he heard not Esau, albeit he prayed with tears: neither heard he Saul, nor many others of a double heart: and to make the heart perfect, only faith sufficeth: Faith than is that which obtaineth that which we pray for. The commandment which commandeth us to pray is of God, and not of the creatures. The promise which maketh us assured to be heard, God, & not the creatures, maketh. The faith that obtains that which is prayed for, is faith in God, and not in the creatures. Hereupon & with great reason, will we conclude, that this ladder of prayer which hath such stages, bringeth us not to the creatures, but to the creator, to only God omnipotent. Him only let us worship, him only let us call upon, to him only let us pray: for so doing, sure we are we shall not be confounded. He grant us the grace that we may truly feel our necessity and misery, and feeling it, may call upon him, being assured, that for his goodness & promise sake, and for the sacrifice wherewith his only begotten son reconciled us to him, he will hear us.  
There is no Mass which is not full of intercessions of Saints, 
The third Damage.  and the Priest also which saith it, presumeth to be a mediator and intercessor with God, that he may pardon the sins of those, for whom he saith his Mass, be they quick or dead. And not for men only entreateth he, but also for Christ himself, praying the Father to receive and accept him, as he accepted the scacrifice of Abel, Abraham, and Melchisedech. Whereof we will entreat in the fourth damage which the Mass worketh. Yet is there no other mediator but jesus Christ alone. The reason is this: for he that is to be a Mediator, must be in hand with both parties, between whom he is made a mediator, for if he be in hatred, or is not well-beloved with one of the parties, he shall never prevail: for suspected shall he ever be holden. For this cause was it mere that man having offended God, and being to be reconciled with God, it was needful (I say) that the reconcilour, Intercessor, advocate and mediator, should be very God and very man: for had he been only man, he should have been a sinner; conceived and borne in sin, and so should hue nought prevailed with God. And had he been God, and not man, he could not by dying have satisfied the justice of God (as died our Mediator and Intercessor Christ, and dying, satisfied and paid all whatsoever man ought to the justice of God) Like as sin for being committed against the infinite God, was infinite: so was it meet, that the wages of that sin, should be infinite: and so the infinite God and man Christ, performed the same. No other intercessor, nor mediator is there to obtain of the Father pardon of sins, but Christ alone: for as there is but one God: so is there but one Mediator between God and man, 
Tim. 2. 5.  the man Christ jesus: as saith Saint Paul. He only is the Mediator of the new testament: as in many places of the Epistle to the Hebrues, 
Heb. 8. 6. & 9 15 & 12. 24.  the Apostle doth witness. The same which we said of invocation, say we also now: that there is no commandment of God, which commandeth to put the dead Saints for intercessors: neither is there any example in the old or new Testament, that any of the faithful hath put them for intercessors. To seek bread beyond wheat may we not go: for better bread than that of wheat cannot be. We may not leave a certainty for a thing uncertain. Assured we are by the word of God, that jesus Christ is our Intercessor: that the Saints are the same we see not by holy Scripture: and it not appearing unto us, yet (doubting without faith) will we put them for intercessors. And whatsoever proceedeth not of faith is sin, 
Rom. 14. 23.  as saith S. Paul to the Romans. And writing to the Hebrues, 
Heb. 11. 6.  he saith: Without faith it is impossible to please God. Whereupon we conclude then: that Christ only we ought to put for our intercessor: and that the Mass doteth in putting for intercessor another besides Christ, to obtain remission of sins, and not Christ only in dying was our Mediator. But now also is he the same: as Saint john in his catholic Epistle, saith: Little children, these things have I written, 
1. joh. 2. 1.  that ye sin not: And if any man sin, we have an advocate with the Father, jesus Christ the righteous, etc. 
Saint john saith not, we have advocates but an advocate.  Had there been more Advocates than one, Saint john would doubtless have said, We have Advocates, and would have named them. But as he certainly knew, that there was but only one Advocate, he said, We have an Advocate, and nameth him, jesus Christ, and addeth, The righteous: By which title all other men he excludeth: all which (none excepted) of their own nature are the children of wrath; conceived and hardened in sin, in the belly of their mothers: as, that holy Prophet king David witnesseth. 
psal. 51.  This doctrine so wholesome and full of consolation, that jesus Christ, now is, and hereafter will be our mediator and Intercessor, hath Satan obscured and for many years buried it in the church. Who was he that seeing himself in necessity and misery would remember jesus Christ to put him for an intercessor & advocate with his father? Some ran to one he or she Saint, others to other: according to their zeal & according to their foolish devotion and sometimes put they those for Intercessors, whose souls were burning in hell. With the Pope's is it no new thing to discannonize these whom other Popes have canonised for Saints: For example. Pope Boniface 8. that discannonized Hermanus Ferrariensis, comaunding him after he had 30 years been buried, to be untombed and burned; during all which time he had been holden for a Saint & was invocated of all, chose a Pope hath been which canonized him for a Saint, whom others condemned for an heretic. S. Jerome and Pope Damasus condemned for an Arrian Pope Liberius, but Gregory 7. did canonize him for a Saint. Their Mule being sick, they call upon S. Polonia: when they have fore eyes, S. Lucy: for the throat they invocate S. Blaze: for the pestilence, S. Roccus. They go yet further, and shamelessly for their filthy lusts, put they Magdalen for intercessor: the barren put for intercessor, whom think you? 
The legend of S. Christopher after the pope himself is fabulous.  the great giant Saint Christopher: whose legend for being so fabulous, Pope Pius the third commanded, to be taken out of the Roman breviary, which he caused to be corrected: as in the life of Marcellus the second before we have noted. How many kingdoms, how many provinces, how many people, how many houses, how many persons there be, so many protecting Gods have they, whom they put for their intercessors. God our maker, and jesus Christ our redeemer sleep. Hereof complain the Prophets, 
jer. 2. 28. &. 11.  and chiefly jeremy, when he saith: For according to the number of thy cities were thy Gods, o judah. Blessed be the Lord, who by his great mercy hath pleased in these latter times, to show us so great mercy, as to renew and raise up again this doctrine so admirable and full of consolation: the which in the time of darkness, of ignorance and superstition was dead (as it were) and buried: Here will I briefly recite a chance, that upon this matter happened. It is now thirty six years past, that one conferring with a graduate, with a master in Israel: among other things, said unto him: that jesus Christ was now also our Advocate. The master wondered at that which was said, it seeming to him to be new doctrine, for that never such had he heard or read. The other seeing him wonder, wondered at his wonder, and for confirmation of that he had said, alleged unto him the place of S. john, We have an advocate with the father jesus Christ. etc. Saint Paul confirmeth this doctrine, Rom. 8. 34. speaking of Christ, he saith: Who is at the right hand of God, & maketh request (or intercession) for us. And Heb. 7. 25. Wherefore he is able also everlastingly to save them that come unto God by him, seeing he ever liveth to make intercession for them. Well believed this Master that the Saints were Advocates: but that jesus Christ was the same, he neither believed, nor knew. If he being a Master in Israel, was ignorant of this what shall we wonder if the ignorant people know it not? What shall we marvel if silly old women do not know it? That which I say: that there is no other intercessor but Christ, I mean it as touching the obtaining of remission of sins: for otherwise one may and aught to pray to God for another. And so S. Paul recommendeth himself to the prayers of those to whom he wrote, that they should pray to God for him. And the same Apostle besought God for them. Should the Priest say, that in saying his Mass, he so prayed to God, as the Apostle prayed for them to whom he wrote: such a prayer (were it done in faith) should be good. But to presume to be an intercessor, and to sell his sacrifice for as much virtue and efficacy, as the death and passion of Christ itself. This is intolerable & overmuch pride. Let them begin to humble themselves, & to give glory to God, who only pardoneth sins, & this doth he by the only intercession of Christ, & by the virtue of that only sacrifice, which he once, & no more offered to his father.  
The fourth damage, which we say the Mass worketh, and this passeth and ought no way to be supportted. 
The priest which saith the Mass, and the people which hear it commit idolatry.  That is, the Priest which sayeth it, and the People that hear it commit Idolatry. How great a sin is Idolatry and how much more God abhorreth it then any other, we have already declared in our first Treatise. The Priest ordained for the Mass (say our Adversaries) hath authority and power from Christ and his vicar the Pope, 
The authority of the popish Priest.  that in saying the words of consecration (as they call them) Hoc est enim corpus meum (so that he say them super debitam materiam, over a competent matter, and with intention to consecrate) he changeth, converteth, transformeth and transubstantiateth (this last word is it that best pleaseth them) the bread into the body of Christ, and the wine into his blood. In such sort, that be the Priest what ye will, live he a lecher in mortal sin (as the most part of them do) be he the greatest and most infamous villain of the world, yet for all this, say they, that this authority he hath, to bring Christ from heaven, in finishing the words, Hoc est corpus meum, and to put him into the place where the bread and wine were: so that no more bread, nor no more wine remain (for the substance of the bread and of the wine is vanished and gone to nought) but the body and blood of Christ: the which is there truly, really, corporally, and carnally (these be their proper terms) as big, and as great, as corpulent, and as large, as he was upon the cross, when he died for us sinners. This is their doctrine. And because we believe not these strange things which be contrary to the word of God, and contrary to that which the ancient Doctors have taught (as we will prove it) they condemn us for heretics, they persecute us most cruelly with fire and blood, worse than were we jews or Turks. But another more strong than they, to their grief, hath defended, doth defend, and will defend us from them. Who listeth to know more of the root of this doctrine, let him read their new Counsels, wherein the Popes by their Legates tyrannically have governed. Let him read their Decrees, Decretals, Sextos, Clementines, and Extravagants, there shall he find it at fall. Let him not read the Scripture for in it shall he find nothing at all to confirm such wonders. 
Scotus super 4. sent.  Scotus, one of the chief and principal pillars of their Church saith; That albeit the priest were not attired to celebrate: nor in the state of grace: nor over any Altar: but should say the five words or the four, leaving out (Enim) over all the bread that is in the market or in the Pantry: and over all the wine that is in the Cellar; how much bread so ever should be in the pantry or in the market, so that he had intention to consecrate) should be in that very moment converted & transubstantiated into the body of jesus Christ: and all the wine of the cellar by the virtue of the words spoken and pronounced by the Priest, should be converted into the blood of Christ. here-hence it cometh that no bread, but the body of Christ remaining in the sacrament in their Sagrarios or pixes do they keep it, that when any shall be sick, they may with torchlight carry it in procession, that the diseased may adore and receive it, for the salvation of his soul. jesus Christ (say they) is in sort as we have said, not only in one Mass, but in an hundred thousand more also, if so many could be said in one moment. And whole Christ is not in all the Host only: but also in every small parcel, how little soever it be: so that Christ is in the host as the soul is in the body: all in all, and all in every part thereof.  
This their doctrine of Transubstantiation they confirm, 
Three reasons wherewith they confirm Transubstantiation.  first with the omnipotency of God: that seeing God of nothing could create something, the heaven and the earth, and whatsoever is therein contained, how much more can he cause one thing to be converted and transubstantiated into another. 2. They say: that seeing jesus Christ is the infallible truth, it is meet that that which he saith must be in sort as he spoke it: and sith he saith, Hoc est corpus meum, This is my body: they now infer, that the bread is no bread, but the body of Christ. 3. For confirmation of their opinion, they also allege the sayings of Doctors. In answering to these three reasons wherewith they confirm their Transubstantiation, me seemeth we shall have answered to all, whatsoever in this matter they can object unto us. 
The answer to the first reason wherewith they confirm transubstantiation.   
That which they say of the omnipotency of God, God forbid that we should once deny: we confess it: and it may be, and also (without may be) much better than they. With all our heart we do also confess that which the Creed saith, I believe in God the Father almighty (all sufficient) that which we say, is, that from the power to the deed, is no good manner of argument. God in that he is omnipotent, may eftsoons drown the world, as he did drown it in the time of Noah: and the malice of our times is no less, but much more than that of that time. Notwithstanding his omnipotency, and notwithstanding our extreme malice, we know that he will not drown it, because so promised he to Noah, when he said, My covenant will I establish witb you, that from henceforth all flesh shall not be rooted out by the waters of the flood, etc. And to seal and confirm this promise, God gave him the Bow in the clouds, for a sign of this covenant, etc. Read the history. To this same purpose is it said in the Psalm. 140. 9 that God set a bound for the waters, over which they shall not pass, nor turn again to cover the earth. And God speaking to job concerning the sea, chap. 38. 10. saith, I established my commandment upon it, and set bars and doors: and said: Hitherto shalt thou come, but no further, and there shall it stay thy proud waves. Here you see, that albeit God of his absolute power can drown the whole world again, yet will he not drown it. So then say we now, that Christ could do that which they say, annihilate the substance of the bread, and be transubstantiated into it. But we say, that he will not do it: because he will remain sitting at the right hand of his father in heaven, and according to his humanity, according to his flesh which he took of the Virgin Mary, according to the flesh wherein he died, wiil he never descend hither, until he come to judge the quick and the dead. And so to this end said he to his disciples: The poor ye shall have always with you, but me shall ye not have always. For forty days passed after his resurrection he ascended into heaven, & sitteth at the right hand of the Father, etc. Very well did his Apostle S. Peter understand this, when in a sermon which he preached at jerusalem, 
Act. 3. 21.  he said: Whom (meaning Christ) the heavens must contain until the time that all things be restored. And this is an Article of our faith, which in the Creed we confess. That jesus Christ is ascended into heaven, and sitteth at the right hand of God the Father, from whence shall come to judge the quick and the dead. 
The heresy of the Papists.  Then will he not come to transubstantiate the bread into his body. So our adversaries be heretics, denying in deed this article of faith, which with their mouth they confess in the Creed. hereupon let us now conclude, that Christ can, but he will not, transubstantiate himself into the bread, but will sit at the right hand of the Father, until he come to judge, etc. As the holy Scripture doth witness it, and in the Creed we confess it.  
The second reason wherewith they confirm their Transubstantiation, 
The second confirmation of transubstantiation.  is, That jesus Christ is infallible truth, and therefore of necessity that which he saith must be as he saith it: He saith, This is my body: Then it followeth, that that is his body: and if it be the body of Christ, it is not Bread. With Esayas, chap. 53. verse 9 and Saint Peter, chap. 2. vers. 22. confess we, that jesus Christ never sinned: we also confess, that untruth nor deceit was ever found in his mouth: For he is that which of himself he saith, joh. chap. 14. verse 6. The way, the truth, and the life. We also confess, that with his own mouth he hath said: This is my body: and so believe we that it is. For should we deny that which our King, Prophet, and Priest affirmeth, we should not be Christians.  
Thus far agree we with our adversaries. The difference that is between them and us, is as touching the manner. How or in what manner, that which jesus Christ by the mean of his minister, in the holy Supper doth give us, is truly and really the body and blood of jesus Christ. For the better understanding hereof, it shall be needful to use the distinction which the Lord useth in the sixth chapter of the Gospel of Saint john. That there be two manners of eating the body of Christ, the one carnal, the other spiritual. Commonly when the Scripture opposeth the flesh to the Spirit, by the flesh it understandeth the part of man that is not regenerate, 
Two manners of eating Christ. The one carnal & the other spiritual.  nor subject to the law of God. So call we men without the knowledge of God, carnal, natural, and sensual men: But it is not here so to be taken. By the flesh is understood the same flesh of Christ itself, jointly with his blood, bones and sinews, and which jesus Christ took when he was borne, and lived in this world, when he died, and rose again, etc. The second manner of eating which is called spiritual, is: when the faithful Christian (his body being here below) is lifted up so high in spirit, that with the wings of faith it flieth, and with one flight doth pierce all the heavens, and stayeth not, until it come before the throne of the majesty of God the father, at whose right hand he findeth sitting his redeemer and satisfier Christ. And finding him, with great joy doth feed upon him eateth his glorious body, and drinketh his most precious blood. And if the faithful Christian doth freely eat him: much more freely doth the Lord give himself to sustain the souls, which he with the death of his body, & with the shedding of his blood redeemed. He that with his body and blood did redeem them: with his body and with his blood will he maintain them: yet not carnally, but spiritually by faith, as before we have said. Our adversaries believe the body of Christ in the first manner to be in their Mass. 
Read the recantation which Nich. 2. commanded Berengarius to make, which we will place a little beneath, in answering to the Counsels.  They believe that the mouth taketh, the teeth chaw, the throat swalloweth, and the stomach receiveth the same carnal body, which was borne, which died, which rose again, etc. They will understand the words of Christ literally: be it as it will be: but Christ himself, speaking of the necessity that we have to eat his flesh, and drink his blood, saith: The words which I speak unto you are spirit and life: to wit, that which I have said unto you touching the eating of my flesh, and drinking of my blood, understand you not after the letters as they carnally sound: 
joh. 6. 63.  lift up the mind, and understand it spiritually. The Capernaits and many of the disciples also (as saith S. john) carnally understood the words of Christ. 
joh. 6. 60.  And also they said, that it was a hard saying, and murmured at it. To whom Christ, unfolding their error, told them, they should understand his words spiritually. You see here that our adversaries are worse than the Capernaits: for the Capernaits would not carnally eat the flesh of Christ, nor drink his blood: but they make no bones at it: without any scruple, and without any loathing will they eat the flesh of Christ carnally: but it will nought avail them. For the Spirit it is that quickeneth, 
joh. 6. 63.  and the flesh (as Christ himself saith, speaking to our purpose profitteth nothing, etc.  
That the Lord, in his supper gave carnally his body may we not understand. For should we so understand it, A most great absurdity world follow: that jesus Christ, when he celebrated his supper, had two carnal bodies, One by one; The Body that celebrated the supper, 
An obsnrditie of transubstantiation.  that broke the bread in his hands, blessed it, broke it and gave it to his disciples, etc. was the true carnal body of Christ, which was borne, and died, etc. If that which this carnal body took in his hands and gave to his disciples was also the carnal body of Christ, it followeth; that jesus Christ, when he had celebrated his supper, had two carnal bodies: one which sat and remained in his place: and the other, which sitting body, gave to his disciples. The which is a great absurdity. But did they understand this second manner of body (which the Carnal body of Christ gave to his disciples, and they took it, and did eat it) not to be his carnal body, nor carnally taken: They should fall into such an absurdity. Also lest we should fall into this absurdity, and others which we will afterwards set down, in his supper may we not believe jesus Christ to be in the first manner carnally: but in the second, spiritually.  
This second manner of eating, can no way be done without faith; Because (as we have said) it is not carnal, but spiritual: And it is to be noted, that this spiritual eating, is done in two manners. The first, by the preaching of the Gospel: As Saint Paul saith: Faithful (saith he) is God, By whom ye are called, to the Communion of his son jesus Christ. By the preaching of the Gospel, are we made flesh, of the fleshly of Christ, and bones of bones: By the preaching of the Gospel, he is to us the bread of life, which came down from heaven to feed our souls: By the preaching of the Gospel are we made one thing with him. Even as he is one with the father. 
The spiritual eating in two sorts.   
The second manner of spiritual eating, is done by the sacraments; and in the holy supper chiefly. 
1. Cor. 1. 9  These two kinds of spiritual eating the body of Christ, 
Ephes. 5. 30.  and of drinking his blood: 
john 6. 36.  by the preaching of the Gospel, and by the sacraments, do the ancient Doctors confess. 
john 17. 21. Origin.  Origen. Hom. 16. upon Numbers saith: we are said to drink the blood of Christ, not with the rite of the sacraments only: but also when we receive his words. The same upon Ecclesiastes chap 3. 
Jerome.  saith Saint Jerome. The faithful in the holy supper, receiving with the mouth of the outward body and carnally the bread and wine (which be the most holy sacraments of the body and blood of Christ) receiveth with the mouth of the soul (which is faith) inward and spiritually the true body and blood of Christ, without that carnal body of Christ descendeth here below, or ceaseth to sit at the right hand of his father: As we will afterwards more largely declare. So that we confess the faithful, truly and really to receive in the holy supper, the body and blood of Christ: As Christ himself witnesseth: This is my body this is my blood, yet not carnally, but spiritually, do we understand these words: as Christ himself doth declare them. For he (as before we have said) speaking of the eating of his flesh, and drinking of his blood, which is done in the supper, saith: that this aught to be spiritually understood and not carnally (As did the Capernaits and some of the disciples also understand it) My words (saith he) are Spirit and Life. And therefore, that which he saith of the eating of the body, and drinking of the blood, ought spiritually to be understood. For the Spirit it is that quickeneth, and the flesh profitteth nothing. Understanding then (As we have said) Christ to be thus present in the Sacrament, it shall not be needful to annihilate the substance of the bread, nor of the wine, nor to transubstantiate it, into the substance of the body and blood of Christ. We confess then, that in this most holy sacrament, besides the having of the true body and blood of Christ, in sort as before we have said, and the Lord himself declareth: We confess, I say, there is also true bread and wine in their proper substance as being the bread and wine (say I) have lost nothing as touching their substance: but as touching their qualities, they have much gained: For by the virtues, and efficacy of Christ's institution, and of his words, they cease to be common bread and wine, and be dedicated to signify, figure, represent and give the true body and blood of Christ: and do so signify, figure represent, seal and give the same; that whosoever taketh this bread, and eateth it, taketh this wine and drinketh it worthily, according to the institution of Christ, who saith: Take and eat: Take and drink ye all of this: taketh and receiveth truly and really, the body and blood of Christ. According to that which the Lord there saith: This is my body: This is my blood: Yet not carnally, but spiritually by faith. And if the bread and wine should not abide in their substance and being, this sacrament should not be a sacrament: for every sacrament (As our adversaries themselves cannot deny in two things consisteth: 
The sacrament Consisteth in 2. things the one earthly & the other heavenly.  In a visible and earthly thing, which they call Materia, and an invisible and celestial thing which they call Forma. That the invisible and celestial, is the body and blood of Christ, do we all agree. As touching the visible and earthly, between them and us, is there very great difference. For we say: That the substance of the bread and wine, together with their accidents remaineth: They say, that of the bread and wine, no substance remaineth. But only the accidents of the bread and of the wine, the whiteness, the roundness, the smell, the savour, and the colour. As though the accidents of the bread do nourish: As though the accidents of the wine do make cheerful, and comfort, They be not accidents of bread, that do nourish, but the substance of the bread. They be not the accidents of the wine, which glad the heart: but the substance of the wine: The bread and wine converting themselves into the substance of man which eateth and drinketh the same. To receive spiritually in the supper, the true body and blood of Christ, needful it is to receive carnally & materially true bread, & true wine: For otherwise should therebe no Analogy or agreement, between the figure, which is bread, & the wine, & the thing figured, which is the body and blood of Christ.  
This that we say, teach the ancient Doctors, that in two things consisteth this sacrament: in earthly, and heavenly. So saith Ireneus, speaking against the Valentinians. Also Gelasius a Bishop of Rome, who disputed of the conjunction of the bread, with the body of Christ, both natures of the bread & of Christ remaining in their being: And by this communication he proveth in Christ, the union of the human nature, & divine; both the one, and the other remaining in their whole being and substance. Were there not in the sacrament true bread, and true wine, the argument of Gelasius should be nothing worth: But his argument is good, and proveth that (which he pretendeth: Therefore is there true bread & true wine, in the sacrament of the supper. As there is also true water in the sacrament of baptism. This self-same argument useth Theodorit, As a little after we will declare. 
Origin snpper. Matth. cap. 15.  Origin saith these words. So that that which is material in the bread of the Lord, goeth into the belly & is cast out into the draft, But which that is by prayer, & the word of the Lord, according to the proportion of faith, profitteth the soul. They will not say unto me, that Origin had some errors & that one of them is this: for had this been an error the ancient Doctors. As S. jerom & Epiphanius which collected his errors, would have noted this for an error, had they taken it, for an error. But none of them say, that Origin thought amiss of the Eucharist. Therefore that which Origin saith is no error, neither among the ancient Doctors was it holden for an error. But leave we the puddles, & let us drink of the clear water of the fountain. Leave we apart the fathers, and let us see, what the holy scripture saith. Many times doth S. Paul call it bread; yea, after it be consecrated after it be dedicated, & made the sacrament of the body of the Lord. 
1  First, 
1. Cor 10. 16. 23.  the bread (saith he) which we break is it not the communion of the body of Christ? 2. For one bread (is that) we many are one body. 
1. Cor. 10. 17.  3. For we be all partakers of one bread. 
4  4. So that whosoever shall eat of this bread, etc. 5. Let every man therefore prove himself & 50. 
1. Cor 11. 27.  Let him eat of that bread, 
5  etc. 
1. Cor. 11. 28.  The Apostle in all these places calleth the bread bread: 
Math. 26. 29.  Not because it was so: But because it is so concerning the wine the Lord himself, 
Mar. 14. etc.  aftrr he had made the sacrament of his blood calleth it. 
Luke 22. 18. 1. Cor. 10. 16. 1. Cor. 11. 27. 1. Cor. 11. 28.  The fruit of the vine. And I say unto you (saith he) That henceforth will I not drink more of this fruit of the vine, etc. what thing is the fruit of the vine or of the grape but wine? S. Paul saith. The cup of Blessing, which we bless, is it not the communion of the blood of Christ? Also. Or shall drink of this cup of the Lord unworthily. Also: And drinketh of that cup. In these there places, S. Paul by the cup doth understand, that which in the cup is contained: which is that, which his master calleth the fruit of the vine, or wine. Here ye see that the Lord his Apostle, and the ancient Doctors, call that bread, & wine which in the sacrament is visible & earthly and by the same reason admit no transubstantiation: As there is none in deed. This simple and sound Doctrine, taketh away many absurdity, & inconveniences, which follow transubstantiation: it taketh away many scruples & afflictions of conscience. 
It is no sacrament, but when it is taken and eaten.  And so if the sacrament (I speak as they speak, for it is not a sacrament, but when it is taken, & eaten. Take saith Christ, and eat, and afterwards saith This is my body: Then in the sacrament is not Christ's body (except it be taken and eaten) be mouldy, corrupt, eaten with worms or mice when it falleth on the ground or powered out etc. For to all these things the bread and wine and not the body of Christ are subject the bread (say we) is mouldy is corrupt etc. The wine is spilt. The which bread and wine, had not rat●, but men eaten and drunken had been the sacrament of the body & blood of Christ Would our adversaries understand this they should not need the book, which they call De coutelas de la Missa which entreateth what ought in such former like cases to be done. This, book is a continual affliction, torment, and slaughter house of the consciences which have zeal: 
Rom. 10. 2.  but as saith S. Paul, not according to knowledge. The reason is, because this conscience are not founded upon the firm foundation upon the word of God, but upon the sand, the traditions of men.  
Such as will not understand the words of the Lord, This is my body etc. Spiritually but carnally: do fall into great heresy & horrible Idolatry. The Christian religion (as witnesseth Athasius in his Symbol) believeth that in jesus Christ, 
Athanasius.  are 2 natures divine and human. It believeth, that these two natures are so united and conjoined in Christ, that they are not confounded nor mingled one with another. The divine hath his properties, and the human his. As the reasonable soul and fleshly be one man, So the divinity and humanity be one Christ. It is the property of the divinity only and of no other thing besides, to be in every place: for it is unmeasurable & infinite and no other thing there is that is unmeasurable and infinite: It is the property of the humanity to be in some one place and not in every place. So witnesseth the Angel speaking of the humanity of Christ, 
Mark. 16. 6.  He is risen (saith he) he is not here. Behold here the place where they put him. And S. Peter, Whom (saith he) the Heavens must contain until the time of the restoration of all things: 
Act. 3. 21.  And so do we hold it for an article of faith: that he ascended into Heaven and is set at the right hand of God the father, from thence shall he come to judge the quick and the dead. jesus Christ himself saith: The poor shall you have always with you: but me shall you not have always. All these places do prove jesus Christ according to his humanity and in as much as he is man not to be here below, but in heaven. This Article of faith do our adversaries impugn when they believe the body of Christ to be in every Mass. And so many as daily through all the world are celebrated, 
The hetesie of the papists.  and in all their Sagrarios or pixes, where they keep it enclosed really, corporally, carnally, so great and so big, as it was upon the cross. If this be not heresy, what shall be heresy? Good Transubstantiators are our adversaries, when they have transubstantiated the bread and the wine into the body and blood of Christ: so that now is it no bread, now it is no wine: but (as they say) the body and blood of Christ. So now they transubstatiate the humanity of Christ, his flesh and his blood into the divinity: seeing they attribute ubiquity to the body and blood of Christ, the which is only proper to the divinity. jesus Christ is true God and true man. But his Godhead is not his manhood: and his manhood is not his Godhead. The one is the Creator, whose beginning is from everlasting: 
The hetesie of the papists.  the other is a creature, whose being had beginning. Notwithstanding all this which our adversaries (of the learned I speak) may hear and read, they continue obstinate and hardened, and God hath left them to a reprobate mind, that they may believe the bread to be no bread, but the body of Christ: the wine to be no wine but the blood of Christ. And so they worship that which a parish Clerk maketh between two irons, and the Priest giveth it a form, making it his God: In the pyx do they keep it: to the sick they carry it: Upon some feasts of the year, and chiefly the day which they call Corpus Christi, with great pomp, triumph, and majesty take they it forth to walk, and woe to that person that will not kneel before it. I would ask them who commanded them to do this? If they know that jesus Christ hath so done, orcommaunded his Apostles so to do? Neither example nor commandment▪ will they give. Christ neither did nor commanded any such thing, nor his Apostles, nor the Catholic Church did so by the space of one thousand years after the death of Christ. A new invention it is human & devilish, founded upon the wicked foundation of transubstatiation.  
Some things there be in the Mass, which manifestly declare that there is no transubstantiation: as when they say in the Cannon: Offerimus praeclarae maiestati tuae de tuis donis ac datis, etc. that is to say, We offer to thy excellent Majesty of thy gifts, and of that which thou hast given, 
These crosses with the papists have their mystery.  etc. a pure Honorio ✚ saint, an holy Honorio ✚ saint, an Honorio ✚ saint without spot, holy ✚ bread of life eternal, and a cup ✚ of everlasting salvation. One of the two, either by these gifts which they offer to God do they understand the bread and the wine, without any transubstantiation: or else so transubstantiated into the body and blood of Christ that now there remaynneth neither bread nor wine. It appeareth by the prayer that there which there they make, that by the gifts they ought to understand the bread and wine without any transubstantiation: which gifts the Priest prayeth God to accept, as he accepted the gifts which Abel, Abraham and Melchisedech offered: & so say they: super quae propitio ac sereno vultu respicere digneris, etc. that is to say. Upon which (gifts) vouchsafe to behold with thy merciful & bright countenance, and to accept (them) as thou pleasedst to accept the gifts of thy just servant Abel, & the sacrifice of our Patriarch Abraham, & that holy sacrifice & spotless ●ost which that thy high Priest Melchisedech offered to thee. Beseeching humbly, we pray thee to command these (gifts) to be carried by the hands of thine holy Angel to the high Altar, before the presence of thy divine Majesty, etc. And if by gifts the bread & wine untransubstatiated be understood, what necessity have we of such a sacrifice to obtain pardon of our sins, holding that most perfect & sufficient sacrifice, which one only time (& ought not to be reiterated) our redeemer Christ jesus offered upon the cross, wherewith he sanctifieth us for ever? But they will say unto me, that they understand by gifts, not the bread and wine untransubstantiated, but transubstantiated into the body and blood of Christ. If so they understand it, worse is it then it was: for then the prayer which the Priest maketh is a most blasphemous blasphemy against jesus Christ, 
Blasphemi of the Priest.  the only begotten son of God, true God and man. What pride, what haughtiness and presumption is it, that a miserable sinner, conceived and borue in sin and corruption, and that doth nothing in all his life time but add sins unto sins, dare to present himself before the majesty of God the Father, and pray him to receive and accept his Son jesus Christ? And how saith he that he should accept him? Even as he accepted the gifts of Abel, Abraham, and Melchisedech? Is Christ no other thing than Abel, Abraham, and Melchisedech? Is the sacrifice of Christ, his precious body and blood which he offered, no other thing then the sacrifice of Abel, Abraham, and Melcbisedech, and then the sacrifice of all how many soever just persons that have been and shall be? Let them then be ashamed so to speak of jesus Christ, and of his sacrifice. On the one side they confess jesus Christ to be equal with the Father (as he is) in essence and power: and on the other side, and stinking Priest put they for intercessor and mediator, that the Father should accept and receive him with a merciful and cheerful countenance. O miserable sinner, pray thou unto God, that he pardon thy sins, thy superstitions and idolatries: and pray not, nor entreat thou for Christ, who is the Lamb without spot, which taketh away the sins of the world: he is he that committed no sin neither was any guile found in his mouth. He needeth not thee that thou shouldest pray to the Father for him: but thou hast need, that he pray for thee. The father himself speaking of his son, faith: This is my beloved son, in whom I am well pleased: hear him. Ye see here a terrible blasphemy uttered by the priest in saying of the Mass. Of that which is said do we conclude: that all those which hear Mass, seeing they believe this transubstantiation be Idolaters: and that the priest which faith it, (hold he intention of consecration or not) is a double Idolater. For he not only committeth idolatry: but causeth also all that hear his Mass to commit Idolatry. Infinite thanks I give to my God, that although he permitted, that I with the rest committed Idolatry for a time in hearing the Mass, yet he never suffered me to commit idolatry by saying it to others.  
The third reason wherewith they confirm their new article of Transubstantiation, 
The third confirmation.  is the authority of Doctors which they allege, 
Ireneus.  and determinations of Counsels. They cite Ireneus, who in his fifth book saith: When the cup mingled, and the bread broken, receive the word of God: the Eucharist of the body and blood of Christ is made. 
Tertullian  Tertullian, lib. 4. faith: Christ made the bread, which he took, his body, and distributo his disciples. 
Origen.  Origen upon Matth. chap. 25. saith: This bread which God the Word doth witness to be his body, etc. Saint Cyprian, 
Cyprian.  Sermone de coena Domini, saith: This common bread changed into flesh and blood procureth life. Also in the same sermon he saith: This bread which the Lord gave to his disciples, not in form or appearance, 
Ambrose.  but changed in nature, is made flesh of the omnipotent Word. Saint Ambrose, lib. 4. de Sacramentis, saith: Before the words of the sacrament it is bread, when consecration is applied to it, of bread it is made the flesh of Christ. 
Chrystome.  Saint Chrysostome, hom. de Eucharistia, tom. 6. saith: This Sacrament is like wax applied to the fire, in which no substance remaineth, but becometh like to the fire: So (saith Chrysostome) the bread and wine is consumed of the substance of the body of Christ. Also in the 61. Homily he saith, That Christ not only gave himself, that we should see him, but that we should also touch and handle him: and in whose flesh also we should fasten our teeth. Also Hom. 38. upon Matthew, he saith: Many say, that they will and desire to see the form and figure of Christ, and also his raiment and shoes: but he giveth himself to thee, that thou mayst not only see him, 
Augustine.  but also touch him. Saint Augustine, Prologue. in Psal. 23. saith: Christ did bear himself with his hands, when in the Supper he instituted the Sacrament. And upon the 98. Psalm, declaring those words, Fall down before his footstool: he affirmeth that the flesh of Christ ought to be in the Sacrament adored: which should not fitly be, if the bread remained. Hilary in his eight book of the Trinity saith: 
Hillary.  Christ is in us by the truth of nature, and not by conformity of will only, and saith: that in the meat of the Lord we truly receive the word flesh. 
Leo.  Leo Bishop of Rome in the tenth epistle which he wrote to the Clergy and people of Constanstinople, saith: Walk we on, receiving the virtue of the heavily meat in his flesh, which is made our flesh. Damascen whom they cite, libr. 4. 
Damascen.  cap. 14. Orthodoxae fidei, is clearly for them. They allege Theophilact, 
Theophilact.  who manifestly maketh mention of Transubstantiation. Other new Authors, 
Auselme.  as Anselm, Hugo, and Richardus de sancto Victore they allege, 
Hugo.  which undoubtedly affirm Transubstantiatiation. Counsels also do they cite: 
Ricardus de sancto Victore.  as that of Ephesus, which was holden against Nestorius, 
The Council of Ephesus.  in which was precedent Cirillus, where these words are used: We being made partakers of the holy body and of the precious blood of Christ, receive not common flesh; and not as of a man sanctified, but truly sanctifying, and made proper of the word itself. They cite the Council of Verceill, 
The council of Veceill.  in the time of Leo the ninth, in which Berengarius was condemned. 
The Cowcell of Lateran.  They cite the Council of Lateran, in the time of Nicholas the second, which caused Berengarius to recant: of whose recantation mention is made in the decrees de consecrat. 
Another council of Lateran.  dist. 2. & in the fourth sentence. They allege also another Council of Lateran in the time of Innocent 3. whereof mention is made in the Decretals de summa Trinitate. cap. Firmiter: & de celebratione Missarum. cap. Cum Martha. 
The Council of Constance.  They allege also the Council of Constance, wherein was john Wickliff, that denied Transubstantiation condemned, and john Hus and Jerome of Prage were burned for the same. 
Trident Council.  They cite the last Trident Council. They allege the common consent (as they say) of all the whole Catholic Church: 
Transubstantiation cannot be proved either by Scripture or reason. Common consent of the  with which consent Scotus so greatly was moved in four that seeing he could firmly show Transubstantiation neither by the holy Scriptures, nor by reason, yet he approved it (he said) for not being contrary to the common consent of the Church. Our adversaries then seeing (as they suppose) so many Fathers, so many Counsels on their side, they think all cock sure, and cry out, Victory, Victory, against these heretics, dogs. Now is there no bread, now is there no wine in the Sacrament. They be converted and transubstantiated into the body and blood of Christ. And whosoever believeth not this, they call him an heretic, excommunicate, accursed and condemned. But turn they over the leaf, and behold and well consider that which followeth. Were our strife and contention about Transubstantiation to be decided, 
Fathers against Transubstantiation.  concluded and proved by men, we want not other, as many, or rather more Fathers, as ancient, learned and godly as those, whom our adversaries (as they think) have armed against us, to arm in our defence against them. And many of those also will we allege, which they have alleged against us. This done, to all that will we answer which they have alleged against us. The first Father which they allege is Ireneus: The same also do we allege: and for his antiquity and authority, in the vanguard will we place him, Thus saith Ireneus, speaking against the Valentinian heretics: 
Ireneus.  The earthly bread, the calling of the word of God received, is now no more common bread, but is made the Eucharist. The which consisteth in two things (to wit) in earthly and heavenly. As touching the first, Ireneus denieth not the Eucharist to be bread, but that which he saith, is, that it is now not common bread: And then saith he, This Eucharist consisteth in two things, the one whereof is earthly, and is the bread; and the other heavenly, and is the body of Christ. For how necessary it is that the body of Christ be truly in the Sacrament, so necessary is it also, that the bread be truly in the Sacrament: For otherwise the bread, which is the figure, should have no annalogie nor likeness with the thing figured, which is the body of Christ.  
Tertullian in his first book against Martion, 
Tertullian.  saith: God hath not cast away the bread, his creature: sith that with it he hath represented his body. Also in his fourth book against the same Martion he saith, The bread which he had taken and distributed to his disciples, he made it his body, saying: This is my body, that is to say, as himself declareth, the figure of my body.  
Origen upon the 26. 
Origen.  chap. of Matthew saith, This bread which God the Word doth witness to be his body, is the nourishing word of souls. Also Homil. 7. upon Leviticus, He saith: For not only in the old Testament, but also in the Gospel, is the letter which killeth. For if thou follow the letter, that which is said, Except ye eat the flesh, etc. Also hom. 9 upon the same Leviticus, he saith: Cleave not to the blood of the flesh, but apprehend rather the blood of the Word: and hear what he saith unto thee: For this is my blood which is shed for you. Also upon the fifteenth chapter of Matthew he saith: The sanctified bread, as touching the matter goeth into the belly, and is cast out below. In the same place also he saith: Not the matter of the bread, but the word spoken over it, is that which profiteth him which worthily eateth it. In the eight book also against Celsus, he saith: After thanks given for the benefits which we have received eat we of the consecrate bread. 
Cyprian.  Cyprian, lib. 1. Epist. 6. ad Magnum saith: The Lord calleth the bread made of the gathering together of many grains, his body; and the wine pressed out of many clusters and grains of grapes, calleth he his blood. Also, interpreting the Lord's prayer, he calleth the bread the body of the Lord. Also, in the sermon of the Supper of the Lord, he saith: we whet not the tooth to bite, but with sincere and true faith only do we break the bread, and eat it. Also, in the sermon de Chrismate, he openly saith: The sacraments have their names of those things which they signify. Saint Augustine useth these self same two manner of speeches that Saint Cyprian useth. Whereby it appeareth, that he took them from him. The second he useth in the Epistle to Boniface, and first, when he saith: Why preparest thou the tooth and the belly: Believe, and thou hast eaten, Tract. 25. upon Saint john. And turning to Saint Cyprian, in his second book and third epistle ad Cecilium, he saith: In the wine is showed the blood of the Lord. 
Cyprian.  Also against the Aquarians, he saith: That the blood of the Lord could not appear to be in the cup, if the wine ceased to be therein. And after our Transubstantiators, no wine is there in the cup, therefore it followeth, there is no blood. For this is the argument of S. Cyprian. In the sermon also of the supper of the Lord, he saith: The symbols o be changed into the body of Christ, but so that they take a certianes likeness of Christ himself in whom the human nature was seen and the divine remained hidden by which likeness it appeareth that he would say: that as in Christ remain two natures, divine and human: So in the same manner are the two natures preserved in the Sacrament. That of the bread which is seen and that of the body of Christ, which is not seen. In the second book and third epistle he also sayeth: So that the body of Christ cannot be flower only: Nor water only, But both do meet and couple together, and with the meeting together and union of one bread, become firm, with which and the same sacrament, our People is showed to be coupled. 
Athanasius.  Athanasius expounding these words: If any man shall speak a word against the Son of man, it shall be forgiven him, but he which speaketh against the holy spirit, etc. saith: And how great is the body that all the world is to eat of? And concludeth, that this is spiritually to be understood; and hereby that in this place the Lord speaketh of his ascension against the Capernaits.  
Basil in his Liturgy, 
Basil.  calleth the bread of the sacrament Antitypon of the body of Christ (to wit) an example or pattern of the like form. And after the consecration he calleth it so also. 
Dionysius,  Dionysius de Ecclesiastica Hierarchia, cap. 3. saith: The Bishop uncovereth the covered and undivided bread, and parting it in pieces etc. 
Ambrose.  Saint Ambrose upon the first epistle to the Corinthians, saith: When it is said, that this is done in memory of Christ, and of his death: we by eating and drinking, do signify the flesh and blood of Christ, which have been offered. In the same place also he saith: We receive the mystical cup, in type (or figure) of the blood of Christ. Also in the fourth book De Sacramentis, and fourth chap. where he setteth down the change of the symbols, he handleth also our change into Christ: but for all this, those that receive the Sacrament are not transubstantiated into Christ. Also in the same chapter he saith: So that we affirm. How can that which is bread, be the body of Christ by consecration? And then: If the word of the Lord have so much power, that the things which were not, begin to be: how much more powerful shall it be, to cause that these things remain which have their being, and be changed into another thing? 
Jerome.  Saint Jerome upon Saint Matthew saith clearly: that in the bread and the wine is represented the body and blood of Christ. Chrysostome upon the second to the Corinthians saith: 
Crisostome.  Not only that which is set before us upon the table, but the poor also is the body of Christ; to whom we are bound to do good: for he that said this is my body, with his mouth said also, that he it was which received the benefit, and that he in the poor, was in necessity. Also in the eleventh Homily upon Matth. In opere imperfecto he saith: In the holy vessels is neither the body of Christ, nor his blood, but the mystery of the body and blood of Christ. Also upon the twelfth chapter of the second epistle to the Corinthians, Hom. 27. he saih: So that Christ in the bread and wine said, Do this in remembrance of me. In declaring also these words upon the twenty third Psalm, Thou hast prepared a table before me, saith; So that the bread and the wine in the Sacrament is showed unto us in the similitude of the body and blood of Christ, etc. Also, writing to Cesarius against Apollinarius, and others, which confounded the divinity and humanity of Christ (this Epistle is found in the Library of Florence) he saith: For even so the bread before it be sanctified we call bread: but the divine grace signifying this: the bread by means of the Priest is freed from the name of bread, and is found worthy to be called the body of the Lord, albeit the nature of bread remain still in it. In very many places is Saint Augustine wholly for us, 
Augustine.  and roundly confirmeth our doctrine. Upon the fourscore and second Psalm he saith: Thou art not to eat that which thou seest: nor art thou to drink this blood, which they have to pour out. That which I say is a mystery, which will quicken, being spiritually understood. Also in the Treatise De Fide, ad Petrum, chap. 19 he calleth it the Sacrament of bread and wine. Also, against Faustus, the twentieth book and twenty first chapter he saith: In the old Testament, under the similitude of the sacrifices, (to wit, of the beasts sacrificed) the flesh and blood of Christ was promised unto us: upon the cross was it really given, but in the Sacrament for a memorial it is celebrated. Let us well consider these three times noted by Saint Augustine and the great difference there is. After one sort gave Christ himself in the old Testament: after another upon the cross: and after another in the Sacrament of the Supper. Also, De Civitate Dei, the 21. book, and the twenty fifth chapter, he clearly affirmeth that the wicked eat not the matter of the Sacrament, to wit, the body of Christ. And so (saith he) It is not to be thought, that he which is not in the body of Christ, and in whom Christ is not, nor he in Christ, eateth the body of Christ. 
The wicked eat not the body of Christ.  Also in the twentieth Treatise upon Saint john he saith the same. Against Adimantus also a Manachie, chap. 12. he saith: The Lord doubted not to say, This is my body, when he gave notwithstanding the sign of his body. In this showeth Saint Augustine, the words of Christ, This is my body: ought not to be fully understood according as they sound, but by trope or figure; and so saith he, that this manner of speech is like to that alleged out of the twelfth chapter of Deuteronomie, verse 23. The blood is the life. Also, De doctrina Christiana, lib. 3. cap. 16. He showeth that which Christ in the sixth chapter of john useth, Except ye eat the flesh of the Son of man, etc. to be a figurative manner of speech: the reason which he giveth is, because it seemeth to command a great wickedness. For to eat the flesh of a man, is a greater cruelty then to kill him; and to drink his blood then to shed it. And therefore saith Saint Augustine, that it is a figure which commandeth us, sweetly and profitably to remember that the flesh of Christ was crucified and wounded for us. Also in the Epistle to Boniface saith: The Sacraments take their names of those things whereof they are Sacraments. These words (as we have noted) took Saint Augustine from Saint Cyprian: and excellently nameth the Sacrament of the body of Christ, in a certain manner to be the body of Christ: and then saith: The Sacrament of the blood of Christ, is the blood of Christ.  
Upon the eight Psalm he also saith: Christ received judas unto his banquet, when he commended the figure of his body. Let that which we have already said of this glorious Doctor suffice. 
Leo. 1.  Leo the first in an Epistle to the Clergy and people of Constantinople, affirmeth this distribution to be mystical, to be spiritual meat, and that therein we receive a celestial power to pass (or be converted) into the flesh of Christ: 
Ciril.  who for us took upon him our flesh. Ciril. lib. 4. cap. 14. upon Saint john, saith: So to the faithful disciples gave he pieces of bread, saying: Take, etc. Also in an Epistle to Calosyrius, he saith: It was meet, that by means of his holy flesh and precious blood, he should in a certain manner unite or couple himself with our bodies, which by the lively blessing in the bread and wine, we receive. Hesychius, lib. 20. upon Levit, cap. 8. 
Hesychius.  saith: By this he commandeth to eat the flesh with the bread, that we might understand, he called it a mystery, which is bread and flesh jointly together. 
Gelasius.  Gelasius doth witness against Eutiches, that in the Eucharist, the substance and nature of the bread and wine in no wise ceaseth to hold their being: And that moreover which before we have said, Gregory the first in his Register saith: 
Gregory 1.  When we receive as well the bread without leaven, as the leavened, we are made the body of the Lord our Saviour. 
Bertram.  Bertram in the book which he made of the body and blood of the Lord, speaking of the nature of the Symbols, saith: that according to the substance of creatures, the symbols (which be the bread and wine) be the same after consecration, that before they were. But why allege I one place of bertram's book, sith the whole book doth purposely handle this argument, and concludeth the same that we now affirm, with the holy Scripture, and many sayings of the Fathers, Ambrose, Jerome, Augustine, Fulgentius etc. confirmeth Bertram his doctrine: and confirming his doctrine, which is the same with ours, it weakeneth and overthroweth that of our adversaries: which saith the bread and wine in the sacrament to be the very same body and blood of Christ, in flesh, bones, and sinews, which was borne, died, and rose again, etc. But the body of Christ (saith Bertram) is in two manners: 
Two manners of the body of Christ.  one in flesh and in bones etc. which was borne, and died, etc. and the other spiritual; which is that which is given in the sacrament: and also he saith, that the spiritual body of Christ, and his spiritual blood, under the coverture of the corporal bread, and of the corporal wine remain. At the request of Charles the Great wrote Bertram this book: as he himself in the end of his book speaking of Charles the great, to whom he dedicated the same, saith: The occasion he had, so to didicate it, was, for that, As Bertram saith in the beginning of the book Charles the Great had demanded of him whether the body and blood of Christ, which in the Church is received with the mouth of the faithful, be in mystery or really in truth received. So that it is now above. 760. years passed sithence this book was written. johannes Trithemius giveth this Testimony of Bertram. Bertram was (saith Trithemius, much conversant in the holy scripture, & very learned in human science; eloquent he was, and no less excellent in life, 
Bernard.  then in Doctrine. S. Bernard is the sermon of the supper of the Lord, by the similitude, which he putteth of a ring, showeth that he is wholly for us. Now to close up this band of the fathers, which against transubstantiation, of diverse times, & diverse regions, we have alleged: we will set down one most learned & godly: 
Theodoret.  This is Theodoret bishop of Cyr, that wrote the ecclesiastical history. He flourished about the year of our Lord 451. For he was present in that famous Council of Chalecdon in the company of 630. bishops, which condemned Di●scorus. These bishops with great courtesy & honourable titles, 
363 Bishops in the Council of Chalcedon.  did honour Theodoret, being present in the Council; calling him catholic, & true pastor & Doctor of the Church. The same witnesseth Leo 1. Bishop of Rome, in an epistle which he wrote to the foresaid Theodoret. And it is to be believed, that had not Theodoret rightly thought of so high a mystery, As is the sacrament of the body & blood of Christ, that a Council and one of the most famous that hath been, wherein were 630. bishops, would not have called Theodoret catholic, & true pastor of the church etc. In the 2. Council of Ephesus, was this Theodoret unjustly deprived from his bishopirck: because he would not take part with the heretic Eutiches. But in the Council of Chalcedon with great honour & praise was his bishopric restored. If that which Theodoret then thought & taught touching the Doctrine of the sacrament were catholic; the same also shall it now be: for the same which then was truth, is now truth. Very truly spoke this Theodoret, against transubstantiation in a book God would should be printed in Rome, for the greater confusion of the Romists: which cannot deny, that Theodoret is wholly for us. But they excuse him, with saying, that this question of transubstantiation, the Church had not yet determined. Thus may the Pope (for he is all in all) cause that the Doctrine, which in old time was catholic & true, be now heretical, & wicked, and that which then was heretical and wicked, be now catholic and good. But if an Angel from heaven (saith S. Paul shall preach another Gospel, other Doctrine, then that which he had taught, such a one should be cursed. Theodoret in his Dialogues bringeth in 2 persons, 
Dialogue.  which dispute of good things: of things touching Christian religion: The one called Orthodoxo, and the other Eranistes. Then saith Orthodoxo, dost thou know that God hath called the bread his proper body? Eran. I know it. Ortho. knowest thou also that in an other place, his flesh, he calleth wheat Eran. This do I also know, etc. And a little lower, Ortho. In the same distribution of the mysteries, The bread he calleth, body & the cup mingled blood: Erannist. So doth he surely call them. Ortho. But also hath power to be called a body, according to it nature, his body surely, and his blood. Erannist. It is clear. Ortho. But the same our saviour changeth the names, and giveth unto his body, the name of symbol and chose, to the Simboll giveth he the name of body. After the same manner also, when he had said of himself that he was a vine, the same blood called he a Symbol, Eranist. This hast thou well spoken, But I would learn also the cause why the names are changed. Ortho. This is the mark whereat those aim which profess religion: For I would not that they which be partakers of the divine mysteries, should settle their minds upon the nature of those things which are seen: but that by the change of the names, they may believe that transmutation which is wrought by grace. For he which called his natureall body, wheat, and bread, and called also himself a vine: 
john 15. 1.  he himself honoureth the visible signs with the name of his body & of his blood. Not changing verily the same nature, but adding grace to the nature. Eranist. Surely the mystical things are mystically spoken, and the things not Notorious to all, are clearly manifest. Ortho. Seeing he saith that the rob and the vesture are called of the patriarch the body of the Lord; and that we are entered into discourse of divine mysteries. Tell me truly whose signs, and whose figure supposest thou: that most holy meat to be. Of the divininitie itself of the Lord Christ, or of his body and blood. Eran. Of those things doubtless, whose names they have received. Ortho. Of the body say thou, and of the blood. Eran. So I say. Ortho. Very well hast thou spoken: For the Lord having taken the sign, said not this is my divinity: but this is my body. Also this is my blood, and in another place, The bread which I will give for the life of the world. 
john 6. 51.  Eran. All this is most true: for they be the words of God, etc. And in the 2. Dialogue, Ortho. Tell me then whose Symbols be these mystical symbols, which be offered to God, of the ministers of holy things, Eran. Of the body and of the blood of the Lord. Ortho. Of the true, or not the true body, Eran. Of the true etc. Ortho. For those mystical symbols: no not after sanctification, leave not their proper being & nature: For they remain in their former substance, figure & form, & are seen, & handled. neither more nor less than before But the things which are made are understood believed & adored as thiugs being which are believed. Compare them the Image, with the Archtipe (to wit) the thing, whose Image it is, & thou shalt see the likeness. For the figure of necessity must agree with the truth. For that same body holdeth no doubt his first figure, form & circumscription, & to speak simply the same substance also of the body, etc. That which Theodoret chiefly pretendeth to prove in these dialogues is that, as there be a things really in the sacrament, the figure & the thing figured, bread &. The body of Christ, & these 2 things be not confused, but each one holdeth his proper being. So neither more nor less, are there 2 natures really in Christ: divine & human, not confounded, nor the one converted into the other. Were there not 2 things really in the sacrament. The argument of Theodoret, should not prove his intent: but should be rather for the heretics, against whom he disputed: which said that the body of Christ, ascending into the heavens, is wholly converted into the divine nature; As now, say, our adversaries that the bread and wine are converted into the body and blood of Christ: So that there remaineth no more bread, nor no more wine. The self same argument of Theodoret: useth Gelasius, bishop of Rome against Eutiche● as before we have alleged. Here sest thou the victory which our adversaries have gotten by alleging the fathers, to confirm their transubstantiation. If many they have alleged for their transubstantiation, many more have we alleged against transubstantiation, as ancient, as learned, & as godly, as those whom they have cited: and the self same, also have we alleged oftentimes, that they have alleged. Our adversaries with full mouth still cry out, saying: Fathers, fathers, as though the fathers were for them, & not for us: But by this disputation, which we have in hand shallbe seen, whether the fathers be before us, whether they approve and confirm our Doctrine, and condemn that of our adversaries or no. But for as much (as say the Logicians) to give an instance is not to assoil the argument. It shallbe good to answer that which our adversaries have alleged against our Doctrine. This will we do, with all possible brevity: because we purpose not here to make long discourse of this matter. To show then, that, that of the fathers which they have alleged, maketh nothing against us. Needful shall it be to consider, that the holy Scripture itself doth wontedly give the names of Symbols, signs, or figures to the things which they betoken, figure and represent: and contrariwise, the names of the things signified and figured, they give to the signs and figures, as the fathers do observe it. Thus is Christ the paschal lamb, & the pascal lamb is Christ, Christ is bread, & the bread is Christ, etc. For this cause the fathers, imitating the phrase of the scripture, speaking of the things signified, they call them by the names of those things which they signify: & chose, speaking of the figures, they give unto them the names of the things which they figure. 
Cyprian.  Which thing S. Cyprian, by us before alleged, & S. Augustine in an epistle which he wrote to Boniface before by us also alleged, & Therdoret in the Dialog a little be forecourt do witness. Moreover if we diligently consider, that which a little before, or a little after in other places they have said we shall see, that they have understood, & witnessed, this meat to be spiritual, not carnal for the mouth, teeth, nor the belly. Wherefore (saith S. Augustine, as before of him we have said) preparest thou the tooth, and the belly? Believe, and thou hast eaten. In which manner of speaking, S. Augustine doth imitate S. Cyprian (As before we have said) It is also to be noted that the fathers speak one way of the bread, & of the wine before consecration, and after consecration otherwise. Before consecration say they, that the bread and wine are common and vulgar, as the rest. But of consecration they deny it to be common bread; they deny it to be common wine: there is a changing say they in them which thing is most true. For the bread & wine, by consecration cease to be common bread and wine, 
What Consecration is.  and be dedicated to a sacred use, and so the bread and the wine are made holy, or sanctified, ceasing to be common and profane: Such a change as this, understood the fathers to be made in the bread and wine: but not as touching the substance and being. But as touching the qualities. The which change we do willingly allow, By such a change we confess; that the bread and wine are made Sacraments, which effectually by the virtue of the holy spirit, do signify: present, seal and give unto us, as touching the soul, by the mean of faith. The body & blood of the Lord. Who so will mark this, shall understand that when the fathers say: there is now no more bread, nor wine, in the Sacrament, this ought not to be simply understood: As touching the substance: but in a certain manner, in respect of him which receiveth the sacrament, who ought not to settle his eyes upon the bread, nor upon the wine, which be visible, earthly, and corruptible things: but aught to lift up his heart soul, and spirit, to receive that, which by the bread & the wine is signified unto us, To wit, jesus Christ set at the right hand of the father.  
Three causes can we show: 
Three causes why the fathers have given the name of things figured to the figures.  why the fathers so loftily and so hiperbolically have spoken of the signs, The first is (which before we have touched) taking licence of the scripture which doth also the same. The 2. the more to move the hearts of men, and to lift them up to contemplate heavenly things & unspeakable mercies, which in this most holy sacrament we receive: Seeing that our souls are spiritually fed and nourished with the precious body and blood of Christ. The 3. to show this representation, which we say to be made in the sacrament, not to be theatrical, not belonging to commedians: but that the Lord giveth really that, which for his part, he promiseth, his body and his blood, for the spiritual nourishment of our souls: And that we for our part, receive it by faith. Christ being our food: were by good reason to be converted into us, as are other meats converted into the substance of him that eateth them: but in Christ is it not so. For we eating him, do convert ourselves into him, and are by a secret and unspeakable union made one thing with him. Oh admirable mystery! Oh high Sacrament! Oh sweet and divine banquet wherein; our body receiving carnally with the teeth bread and wine! our soul receiveth spiritually by faith, jesus Christ with all his treasure and riches, which dying and rising again he gained for us. For here is he wholly given unto us. that which is said (me seemeth) sufficient to answer that which our adversaries out of the fathers have alleged against us. But setting a part this general answers. 
Ireneus.  Let us answer to each one in particular. As touching Ireneus which saith invocation received the earthly bread is now no more common bread, have we already answered to be truth, when on our part we alleged him. As touching Tertullian we say what he himself declareth, saying: 
Tertullian.  The Lord not only made the bread which he took his body, saying: This is my body, to wit the figure of my body. Concerning that which Origen saith: that the Lord affirmed the bread to be this body, we deny it not: but the controversy is, how it so is, carnally or spiritually: and in the places, which of him, for us we have alleged: is it declared, 
Origen. Cyprian.  how Origen himself understood it. As touching that which Saint Cyprian saith, the bread to be changed into flesh and blood: The same also say we. But we mean not a natural change, that one substance is converted into another. The change which we understand, and which understandeth Saint Cyprian is sacramental and so he there saith, we are united (or made one self same thing) with Christ, not so much by a natural change, as by a spiritual. For he hath made himself both bread & flesh, and blood. He himself is meat substance, & life for his Church, which giving her participation etc. he calleth his body. Of these words will we conclude, the sacramental bread and wine to be the body and blood of Christ, neither more nor less than the Church is the body of Christ, not corporally but spiritually That which he saith, that the bread is changed, not in form, but in nature, seemeth to make much against us. But by that which Saint Cyprian himself wrote to Cecilius, that in the wine is showed the blood of God, it appeareth to be otherwise. Also speaking against the Aquarians, he saith: If the wine leave his being in the cup, the blood of the Lord cannot appear to be in the cup. Also all that moreover, which of him we have on our part alleged. Besides this, Saint Cyprian being a Latin Author, he took, it may be, the Latin word Natura, not in signification of substance, but in signification of virtue, force, and propriety, as the Latin Authors do many times take it: and in the same signification in our Spanish tongue is it taken. And so say we the nature of this herb, or stone, etc. is this, etc. The nature of the loadstone is to draw the iron: As much as to say, as the virtue or property etc. Taking it then in this signification, it will very well agree with that which Saint Cyprian saith. That which saith Saint Ambrose of bread is made the flesh of Christ, 
Ambrose.  aught to be sacramentally understood, as before we have said. And that this was his meaning, by that which he himself saith, in the places of him, for us, before alleged appeareth. What thought Chrysostome of the figure, 
Chrisostome.  and the thing figured in this Sacrament, in alleging him for us, we have already declared. Now it resteth to answer that, which he saith of the wax, which applied to the fire is consumed: and applying this similitude, he saith: So the bread and the wine are consumed, of the substance of Christ, To this objection we answer, that the word (thought) used by Chrisostome, declareth unto us, that which he said, ought not to be understood, but in respect of our faith and knowledge, wherewith communicating the bread and wine, we receive them, not as bread, nor as wine, but lifting up the spirit on high, we receive them as the body and blood of Christ, or whose efficacy they are a figure. To the other two places of Chrysostome, that Christ giveth himself to us that we should see him touch him, and handle him, and in whose flesh also we might fasten our teeth: What Chrisostome thought of the sacramental bread and wine, whether it be true bread and wine or no, we have very clearly showed by the same words of Chrisostome himself. And it is not to be believed that so grave an Author would contradict himself. Let us, now answer how this aught to be understood which our adversaries allege of him against us. I say then, that simply and properly speaking: Neither the body nor the blood of Christ in the sacrament are either seen, handled or touched: The bread and the wine are seen, handled and touched. The same Chrisostome in the same homily saith: He maketh us (to say the same also one Mass with him. And this not only by faith, but he maketh us really his body. The same saith he in the 60. and 62. homily to the people of Antioch saying: We I say are not only by faith and love but also really indeed made and mingled with the body of Christ. And notwithstanding this union, there is none will say that we are transubstantiated into the body of Christ. So say we also that notwithstanding this sacramental union which remaineth between the bread and wine and the body and blood of Christ, the bread is not transubstantiated into the body of Christ, nor the wine into his blood. The same Chrisostome saith: Think not that thou takest the body of Christ of the hands of a man, but of a Seraphin, etc. Should we simply ●nderstand this: the minister is not now a man but transubstantiated into a Seraphin. Also he saith: we must not think the hand of the Priest to give us the Sacrament but we must understand the stretched out hand of Christ to do this. By all this variety of speech what think we sought Chrisostome to do, but to draw the minds of the Communicants from the consideration of the outward signs and figures visible and subject to perish, and to make them consider the heavenly and divine things, which by them be figured? This glorious Father than would, that in communicating, we should so celebrate the memory of the death and passion of Christ, as if then at the same instant that we communicate, his body were crucified & his blood were shed for us. Would God that all Christians, when they communicate would have this consideration & meditation: other fruit should they then receive of the communion. The faithful believing the evangelical doctrine, and celebrating the holy Supper, are present as it were at the condemnation and death of the Lord: & this is the memory commanded them to do: and so saith Saint Paul to the Galathians, That before their eyes was Christ condemned, 
Augustin.  & among them crucified. As touching that of Saint Augustin which they object unto us, that Christ bore himself in his hands: We deny it not: For what inconvenience is it, that jesus Christ with his hands hath borne his own body, if by the body we understand the Sacrament of his body. And that this was his meaing, he himself a little lower declareth, when he saith: Quodam modo, in a certain manner, not simply. To the other which they say of Saint Augustin: that the flesh of Christ ought to be adored in the Sacrament. We deny not the flesh of Christ in so much as it is conjoined with the Divinity, from the which it never departeth, aught to be worshipped. For whosoever otherwise shall simply worship the flesh of Christ, not respecting the hypostatical union which is between the flesh and the Divinity in Christ, shall commit idolatry: for only God, only his Divinity ought to be worshipped. Thou shalt worship the Lord thy God, and him only shalt thou serve. Deut. chap. 6. vers. 13. Who so listeth to see how much Saint Augustine is for us, and how much against the Transubstantiation of our adversaries: and this not in one place by chance, but in many, 
Hilary.  let him read that which we have already alleged. S. Hilary in the place cited against us, groundeth his argument upon the truth of the Sacraments, the which do really and truly seal, give, and present that which they represent unto us. We receive then in the Sacrament of the body and blood of Christ, the true body and blood of Christ, and make ourselves one self same thing with him: and this spiritually by faith, as so often we have said which union is not only made in the Eucharist, but also in Baptism. And so the same Hilary a little before he had said those words of the Eucharist, had said the same of Baptism, saying: that by it we are conjoined with Christ and amongst ourselves. And this not by union of consent and will only, but also of nature: let them also put Transubstantiation in the water of Baptism, As touching that which they say of Leo the first, we confess the same which he saith: that Christ is made our flesh, and that we do pass into his flesh. 
Damaseen and how much his authority is to be esteemed.  As touching Damascen, there is no doubt but that he is wholly for them. As appeareth in the place against us alleged. This Damascen by nation and profession was a jew until he came to Constantinople and was converted: and being converted, became a Monk: He lived in the time of the Emperor Leo Isauricus, About the 720. year; when the Moors a few years before having passed the straits of Gibraltar had by the chastisement of God subdued almost all our country of Spain. Some things he wrote wherein are found many wonders superstitions and errors: I will here set down some that the credit may be seen that to such an author is due. A great defender he was of Images: They are not only to be made (saith he) but also to be honoured and reverenced: The which is contrary to the second commandment: Thou shalt not make to they self any graven Image, Thou shalt not worship nor honour them. The relics of Saints he much esteemed and doubted not to call them fountains of the gifts of God. He dared to say: that we ought with faith to honour dead saints, the which is blasphemy. For in one only God ought we to believe: As we confess in the beginning of the Nicene Creed. Speaking of Purgatory, to confirm it he reporteth great wonders: 
Sermone de de functis.  he telleth how trajan the Emperor; who was a pagan, an Idolaten, & a great persecuter of the Christians by the prayers of S. Gregory went out of the pains of hell, etc. Also that the soul of a woman called Falconilla a Pagan went out of hell, whither for her idolatry she was condemned: and this by the prayers of one which he calleth Primera, a martyr. Friar john de Pineda, libr. 18. cap. 24. ● 1. telleth another such like tale: and this it is. Zenoras' (whom he calleth a noble Historian) saith that the Empress besought the Patriarch, bishops, and religious persons to pray for the soul of the Emperor Theophilus her husband: and that they obtained pardon for his offences: but I (saith Pineda) hold it very doubtful, seeing that he died an obstinate heretic. And then I will leave mine opinion founded upon the roots of faith. One of which saith: that where the tree falleth, there shall it ever remain: and another: that in hell there is no redemption: and another, that grace divideth between the sons of the kingdom. and of hell, etc. For the self same causes say we, that which Damascen saith of the souls of trajan and Falconilla to be lies. Pero Mexia upon the life of trajan saith: that that which is said of the soul of trajan is a mere fable and jest. Doctor Illescas upon the life of Gregory the first holdeth it for certain truth and condemneth Pero Mexia.  
Also saith Damascen, that one Macarius consulting with a dry skull, knew many things of the state of the dead (and what is to be a Necromancer if this be not?) This Macarius (saith he) wontedly prayed for the dead: and desired to know if such prayers did aught avail them, and if they received any comfort by them. He saith: that God a lover of souls, willing by many and firm arguments to declare this to his servant, inspired into the dry skull the word of truth. For these words the skull pronounced: 
purgatory confirmed with wonders.  When thou prayest for the dead, some small consolation we feel, etc. Also he reporteth: that one saw a a Disciple of his (which had lived a life somewhat dissolute, burning in the fire, whose body was in the flame even to the throat: Afterwards by the prayers of the Master. The same Master himself saw him in the fire up to the middle: and afterwards praying eftsoons for him, he saw him free and safe without hurt of the fire.  
These four so strange wonders, besides others which we pass over, shall you find in his sermon of the dead. You see here the Texts of holy Scripture wherewith he confirmeth his Purgatory. 
Gen. 9 4.  Also to prove the resurrection, he citeth the place of Genesis, 
Lib. 4. cap 25.  the ninth chapter and the fourth verse, where God commanded Noah: The flesh with the blood shalt thou not eat. 
Orthod. fide●   
Also, another strange thing in the chapter of Virginity he saith: that had not Adam sinned, men for generation should not carnally have coupled with their wives. And because he saw the Text of Scripture to be against him. God might (saith he) by other means multiply men without the conjunction of man and woman. Also seeing that Saint Basil calleth the bread and the wine of the Sacrament, examples of the body and blood of Christ (which was opposite to him.) This saying of S. Basil (said he) ought to be understood of the bread and of the wine before sanctification (which is not so) for the bread and wine before consecration (as already we have proved by the Fathers) are common bread and wine, as the rest: and be no symbols, nor figures of the body and blood of Christ, until (and not before) these words: Take and eat, this is my body, be said. Sith such a one than is Damascen, leave we him, and let us follow that which the hole Scripture doth teach us, that which the Fathers (whom against Transubstantiation we have alleged) do tell us, and that also, which experience itself, of that which we see, touch, and taste in the sacrament doth show us. To Theophilact, Anselm, Hugo, Richardo, etc. (whom they cite against us▪) and lived in the time that the holy Supper of the Lord was now falling: the Popes then tyrannising the consciences of men: who never stayed until (the holy supper destroyed) they had made of some relics, patches and remnants of their Mass such as now it is, full of abuses, superstitions and idolatries) do we answer the same: 
Leo. 1.  He of these late writers which least erred in this matter of Transubstantiation is Scotus: 
Transubstantiation can neither be proved by Scripture nor by reason.  who saith (as before we have said) that neither by Scripture, nor reason it can be proved but would yet be deceived, because the Church so commandeth. How could his Church (which is the Pope and his Cardinals make new articles of faith, besides those which jesus Christ, our king, our Prophet, and priest ordained and taught us: which be contained in the Creed of the Apostles? Let us now answer to the Counsels which our adversaries allege against us. 
The Council of Ephesus.  As touching that which they object against us of the Council of Ephesus, wherein Cirillus governed, and Theodoret (who is so appaparantly against Transubstantiation) was present therein, they do us great wrong. For the same do we confess that the Council confesseth. We say, that receiving this Sacrament, we receive not common flesh: but flesh sanctifying, which by an inseparable union is conjoined with the divine word. But how do we receive it? Spiritually by faith, not carnally as say our adversaries that they receive, eat and digest it. For until it be digested, they affirm it to be the flesh of Christ. They object the council of vercel in the time of Leo the ninth where Berengarius was condemned. 
The Council of Lat●ran.  They object the Council of Lateran in the time of Nicholas 2. 
The Council of Lateran.  which caused Berengarius to recant. The Lateran Council also in the time of Innocent 3. Also the Council of Constance Anno. 
The Council of Constance.  1516. The Trident also of our time: in the time whereof so many Popes, as Paul 3. 
The Council of Trident.  julius 3. Marcellus 2. Paulus 4. Pius 4. (and none of these for the causes, that speaking of the Popes we have showed, were present in it) poped. But examine we the recantation, which Pope Nicholas the second that poped about the year 1060. commanded Berengarius to make in the Council of Lateran: as it is written in the Decrees de consecrat. dist. 2. cap. Ego Berengarius. 
Great wonde.  Wherein he was constrained to confess, that the body of Christ is handled (or sensnally felt) with the hands of Priests, that it is broken, that it is chewed with the teeth. I demand of them how can the body of Christ, which now is glorified, and therefore impossible, and no way subject to these human miseries suffer these things. Which the Pope and his Council do say? The Glosser of the Decrees himself, although not very wise, could not but see so great an absurdity as this, and therefore said, that this very warily and advisedly aught to be understood: for if thou dost not so (saith he) thou shalt fall into an error far greater than that of Berengrius. The Glossor then understood it much better than Pope Nicholas, or his Council (whose holy spirit the Pope was) that the body of Christ in the Sacrament could no ways be touched with the hands, nor broken, nor chawed with the teeth. For this cause the Master of Sentences in the fourth, willing to amend or conceal this so notable a fault, saith That this which was commanded Berengarius to say, ought not to be understood of the body of Christ, but of the Symbols: which say they, be the accidents. And so in that manner of speaking admitteth a trope or figure: according whereunto is attributed to the thing that which is of the symbols. But should we use this figure, they would eat out our eyes. 
In the end of the Treatise shall ye see how the Council of Trent was celebrated.  Now shalt thou understand the account which is to be made of such a Council, and of the other Counsels that followed this: in which the Pope or his Legates have governed, and nothing aught worthy was in them determined (albeit the Fathers had broken their heads about it) if the Pope approved it not. So that the Pope only is he which maketh and unmaketh decrees and articles of faith: and not the Council. 
The manner of celebrating the Popish Counsels.  When a Council is celebrated the which from many to many years is done: as though there were no evil life of the Prelates to be amended; nor abuses, superstitions, heresies nor idolatries in the Church to be corrected) the Legates of the Pope, which commonly are three (for such is his cause, that he trusteth not one with it) have great regard to write to the Pope this or that is determined in the Council, how liketh it your Holiness. Then doth the Pope either approve it, or blotting it out, disallow it. If he blot it out, there is then no more treaty of that matter, how true soever it be, & how profitable soever for the Church. That which he approveth he writeth to his Legates. This letter which the Pope sendeth, is the holy spirit which now governeth the Counsels. This holy Spirit descendeth not from heaven, but cometh enclosed in a budget or wallet. Thus is the Council not free, but a servant: and of whom? of the Pope. Who (as before by many most sufficient reasons we have proved to be Antichrist. So necessary an article to salvation is Transubstantiation among our adversaries, that they hold him not a Christian, but an heretic anathematized, accursed, and excommunicated that doth not believe it. Wherein, to the Council of Florence, held in the time of Eugenius the fourth in the year of our Lord 1439. do they great injury. In this Council were present the Emperor of Grecia, the Patriarch of Constantinople, and many Eastern Bishops. The greeks and Latins agreed in this Council, in the difference which they held touching the holy Spirit: and in some other things they also agreed: but as touching Transubstantiation, albeit the Pope did labour them to allow of it: yet could they never effect it with them. And great heed took the greeks, that in the letter of unity no mention were made of Transubstantiation: the which was done to the good liking of the Greeks, as in the Bull of Eugenius, which beginneth Exultent coeli, & laetetur terra, appeareth: wherein he giveth for good to all Christendom, that the Greek and Latin Church had once again accorded. And I surely know, had their Transubstantiation been an article of faith, without which there is no salvation, the Roman Church did wickedly to admit the Greeks for brothers, seeing they openly denied Transubstantiation. 
There was never mutual consent of the Church touching Transubstantiation.  That which our adversaries say of the mutual consent of the Church touching the article of Transubstantiation, here appeareth to be false. For neither the Greek nor Eastern church ever believed it, nor now at this day believeth it: nor yet did the Latin Church for a thousand years space believe it. Of all this which we have spoken touching Transubstantiation we conclude that which we say to be truth, that he which heareth the Mass is a great Idolater, and he which saith it is a greater.  
The fifth Damage which the Mass causeth, 
The 5. damage of the Mass. purgatory.  is: that besides the said four damages, it maintaineth many abuses, as is Purgatory. Concerning Purgatory say we: there is no other purgatory but the blood of Christ, which purgeth our sins. By which purgation we are reconciled with the everlasting Father. The other purgatory say we which our adversaries have forged, without the word of God, is the head of a wolf, as Doctor Constantine did call it, who for the cause of religion, of infirmity, age, and hard imprisonment, among those cruel Cannibals, and eaters of man's flesh, the defilers of the faith, in the castle of Traiana died. Purgatory is a common cutpurse, that without shame or correction stealeth, robbeth, and catcheth all what it can, to fill the paunches of these idle bellies, priests and friars, & all the ecclesiastical order. For whence have they so enriched themselves? whence is it that they have builded so many sumptuous Monasteries, which seem rather Castles and palaces of most rich kings and Princes, than houses of begging Friars and poor Monks, who in times past gained their living with the labour of their hands? Whence have they founded so many Chapels, so many Trentals, so many Masses prayed and sung, which they called de requiem, but of the foolish persuasion of Purgatory? As the Mass entertaineth Purgatory, so also doth Purgatory entertain the Mass. The Mass and Purgatory are even as two Mules, the one rubbing the other.  
The false prophets made an old & simple woman believe, that the soul of her father, mother, husband, daughter or other person whom she dearly loved was suffering most grievous torments and pains in Purgatory: and demanded some relief by the Mass or Masses which should be said for it. Then the poor old woman, taking it from their mouth, joined piece to piece, 68 Blancas which is a rial, 
Masses sold for money, according to the proverb, No penny no Pater noster  went to a Priest, and giving him the tyall (for Masses are sold for money) besought him to say a Mass with great devotion for the soul of her father, or some other person whom she loved. And were the old woman so much more superstitions; then went she to a monastery, holding it for certain, that the Friars lived a more religious and holy life then the Priests, and being come to the monastery, besought the Sextan or potter to cause a Mass with all speed to be said. The Sextan or porter said, it should presently be done. Then went out a Father to say the Mass, and took money of her: to whom better had it been to have given, then taken it from her: for God knoweth the poverty that remained in the house of this old woman, and the riches and superfluity that was in the monastery. And a fair thing it was, that they said it not for her: for oftentimes it happeneth, that more Masses are received for in one day, than all the Priests of the monastery can say in a month. And this is the cause why they cannot say all the Masses they receive for. But thou wilt say unto me: Why do these reverend men take of them more money for Masses than they well can say? Me seemeth they rob in doing this which thou sayest. Hereunto I answer, that they reckon not of this, nor make they any conscience thus to rob and deceive. And that which is worse, this their theft and robbery do they sanctify, saying: that is very well done, and that necessity so requireth, 
Thus doing, they do contrary to that which the Apostle saith: Evil is not to be done that good may come of it Rom. 3. ●.  that the devotion of the people be not despised. Ad the Pope for the cause aforesaid a proveth and maketh good this theft: and commandeth them to say two Masses at every months end, one for the quick, another for the dead: which two Masses (saith he) are as available as all those (how many soever) they have omitted to say. Did the Magistrates their duty, they would seek, and in the chests of their Monasteries should find such Bulls, such mockeries, and such licenses to steal. Purgatory have they made a new article of faith: so that he which believeth it not, is therefore an heretic. If it be heresy not to believe that, which neither in the doctrine of the old or new Testament is confirmed: 
The. 3. Credes contain the some of that whicha Christian is to believe The. 6. Damage.  Nor is in any of the three Creeds, of the Apostles, the Nicen nor of Athanasius being a Summarie token out of the scripture, which a Christian ought to believe, contained.  
The 6. damage is: that suppose the sacrifice of the Mass, or sacrament of the altar (As they call it) had been such, As they paint it out: Yet should it not be well administered, sith the Christian people are defrauded, and deprived of the one half of the sacrament. because they give them not the sacramental wine, which is the sacrament of the blood of Christ, shed for us upon the Cross, & when the other half is received, they give it seldom once in the year, & wickedly, with so many superstitions and Idolatries (As we have already proved). In bread and wine did jesus Christ institute this sacrament, for the high signification and allusion which the bread and wine hold with his body and with his blood: and commanded his Apostles, in the self same manner, As they had seen him celebrate the supper, in memorial of his death to celebrate it. When he gave them the bread, he said. Take eat, this is my body. And when he gave the wine, he said. Drink ye all of this. This is my blood. In giving the wine, he addeth, & that not without great mystery, this word all, for with this word All, doth the Lord prevent, & arm us against the heretics, which were afterwards to arise, saying: Drink not all of the wine. Our adversaries cannot deny the Lord to have said. Drink ye all of this. They cannot deny, that all those which have received the bread, have not drunk of the wine. 
Mar. 14. 23.  And so saith S. Mark. And they all drank thereof. As little also can they deny that they themselves command, contrary to the commandment of God, that all do not drink thereof. What shall we hereupon conclude? That they be heretics, Albeit, 
The heresy of the Papists.  they deny it because they falsify and clip the most holy sacrament which Christ did institute. If the laws command, that he which falsifieth or clippeth the coin, bearing the figure of the king, or the Lord of the land; shall die: What punishment shall he deserve, that falsifieth & clippeth the sacrament, which hath not only the figure of Christ, but his proper body & blood As in bread & wine, jesus Christ did celebrate his supper: Even so did his Apostles celebrate it afterwards. Read the 11. chapter of the first Epistle to the Corinth's, where S. Paul entreateth of the celebration of the holy supper; But the space of one thousand years was the self same order touching the substance of the supper, observed in the Church: until false prophets arose that broke this good order, which Christ did institute and his Apostles: & the Church did long time after observe, These would show thence lues to be more wise than Christ, & so commanded they that no Christian, were he not a priest, should receive, when they communicated the consecrated wine. And their reasons they yield (but very frivolous & ridiculous) why they so command.  
The first is, because there is no difference between the priest, and the people. Great pride & arrogancy is this, ever have they pretended to keep Christian people in subjection: So are they called the Clergy, for being, as they say. The Lot of the Lord. As though the people, for whom Christ died, were the lot of the devil,  
The second cause is, the danger of shedding the blood, by the beards: if the people should drink it, If this be the cause why give they it not to women, seeing they have no beards? why give they it not to many, which either by nature, or shaving, or cutting have no beards? Why command they not, that all Christians should be beard shaven?. Why permit they the Pope and many Cardinals & Bishops in Italy to nourish their beards? and so no danger should be.  
The third say they: that receiving the form of the bread, they receive the body of Christ, and by consequence (as they call it) receive they the blood. And thus (say they) that under one form they receive both things: the body and blood of Christ. Oh learned men! Oh great wits! The Lord commandeth that all should drink. They countermand saying. That all shall not drink: that to receive one kind is sufficient. And a fair thing is this, that they condemn those for heretics which receive the supper in both kinds: As Christ did celebrate, & as the Apostles, & all the Church, for more than a thousand, & so many years celebrated the same. They see not that in condemning us, they condemn Christ, his Apostles, & all the Church for so many years. Let them show me one Church, that comunicated in one kind, for the space of 1000 years after the death of Christ. Teh●s reasons & all whatsoever they can imagine, and in their fantasy forge, will not suffice to diminish nor defeat the order which Christ ordained in his Church. In bread and wine did Christ institute this sacrament, & so distributed it, to his Apostles, and commanded them so to do the same, S. Paul as a good disciple obedient to his master, 
1 Cor. 10. 20.  did so celebrate the holy supper: distributing the bread, which is the sacrament of the body and the wine which is the sacrament of the blood. Ye (saith he) cannot drink the cup of the Lord, & the cup of devils, etc. And a little before, by the cup, he had made mention of the communion of the blood, & of the participation of his body by the bread. Also as often as ye shall eat this bread, & drink this cup, etc. So that, whosoever shall eat this bread, and drink this cup of the Lord unworthily, etc. Let every one therefore prove himself, & so eat of that bread and drink of that cup. Also, for he that eateth and drinketh unworthily, etc. Of all those that did communicate spoke, S. Paul, and not of the priests alone. This self same order of communicating in both kinds, was for many years observed in the Church. As in the ecclesiastical histories & writings of the fathers, some of whom I will here allege, appeareth Our flesh saith Tertullian is fed with the flesh & blood of jesus Christ: 
Tertullian lib. de resurrect.  that the soul may be nourished of God. Oftentimes doth S. Cyprian make mention of this communion in both kinds, 
Cyprian, Serm De lapsis.  in bread & wine. Read his sermon entitled Delapsis. In which, not once, but 5 or 6 times, he maketh mention thereof. Also he saith: that those which did communicate, received the sacrament with the hand: & giveth a reason why we ought to communicate in both kinds, the which is of other touch, than those which our adversaries give, why we should not in both kinds communicate. How shall we exhort (saith S. Cyprian) the people, to shed their blood for the confession of Christ, if when they enter the combat, we deny them the blood of Christ? Or how shall we make them capable to drink the cup of martyrdom. If we admit them not first to drink, the cup of the Lord? Also that which we said of the same S. Cyprian concerning the young Infant (when we spoke of the miracles) that in both kinds received the sacrament, Chrisostome saith. 
Chrisostom upon. 2. Cor. ●.  We are not, as in the old law: where the priest took his portion, and the people had the rest, but one self same body is here given to all, and one self same cup: and all whatsoever is in the Eucharist, is common both to priest and people. Chrisostome in this sacrament, putteth not the difference that our adversaries do, between the priest & the people: That the priest in both kinds communicate, and the people only in one. But we will show for greater confusion, of our adversaries, all those four Doctors (As they call them) of the Church to be for us. As great credit give they to the Doctrine which these four Doctors with one common consent do teach: 
Ambrose.  As they give, to the Gospel itself. Saint Ambrose (As Theodoret lib. 5. cap. 17. reporteth speaking with the Emperor Theodosius 1. a natural Spaniarde of Italica, which we now call old Seville, one league distant from Seville They said unto him. 
The sacrament taken with hands and in both kinds.  How darest thou, I pray thee stretch out thy hands, stained with unjust slaughter and blood, to receive with the same, the holy body of the Lord? Or thou, that moved with the fury of wrath, so much blood so wickedly hast spilt, how wilt thou apply to thy mouth his venerable blood? depart then, etc. Sozomenus. lib. 7. cap. 24. maketh also mention of this History. The same S. Ambrose in the funeral oration, which he made at the death of Theodosius, maketh mention of Theodosius his repentance. Were there many Ambroses' There would be many Theodosies. The cause will I here briefly tell, why Saint Ambrose deprived him of the holy supper. They of Thessalonica murdered a Tribune in a popular tumult: the Emperor Theodosius, hearing it was so highly offended that he caused seven thousand men to be slain. Pero Mexia, writing the life of this Theodosius, applieth this to his Mass, which is so much against it. He saith: that Theodosius, the day following would go to the Temple to pray, and hear Mass, as he was (saith he) accustomed, etc. And note the affected malice of Pero Mexia: That he alleged not the author of this his saying. That Theodosius went to hear Mass: which he would have done, had any said it, Maliciously he concealeth the name of Theodoret, because it made against his Mass, which he so much adored. Two things may we note in this saying of S. Ambrose: First, that he which did communicate took the sacrament with his hands, and not with his mouth, a child, when they give it pap. This sacrament is not for Infants, which cannot eat strong meats, but it is for people, that have discretion, & can eat a piece of bread, and drink a bowl of wine, And so saith Christ unto them, Take eat, Take drink. He saith not: Open thy mouth, receive therewith the bread. The second thing which we are to note in this saying of Saint Ambrose is: that the sacrament to the faithful was given in both kinds, in bread & wine. For to eat without drinking, what doth it profit the body? Both the one & the other, have we noted, in the place of S. Cyprian before alleged. Also lib. 4. De sacramentis, cap. 5 these words saith the same S. Ambrose In the distribution of the body & blood of Christ, the priest said Take the body of the Lord: 
jeorme.  Take the blood of Christ. Whereunto the commucant answered Amen. The second Doctor is Saint Jerome: Where speaking upon the second chapter of Malachy saith: The priest which consecrateth the bread of the supper, and distributeth the blood of the Lord to the people. Saint Augustine is full of notable sayings, confirming our Doctrine of the communion in both kinds. Of which I will allege one or two, 
Augustine.  to avoid tediousness. How (saith Saint Augustine lib. 5. Hypognost. Tom. 7.) dost thou promise the life of the kingdom of heaven to Babes, not regenerate of water and the holy Ghost, nor nourished with the flesh, nor watered with the blood of Christ, etc. Also in the first Epistle, to januarius. Some (saith he) do every day communicate the body and the blood of Christ: others, etc. This is most certain, that in the time of S. Cyprian. and of S. Augustine. and long time also after the Eucharist was given in both kinds, and that to Infants As Erasmus noteth it. The fourth Doctor which is S. Gregory. now remaineth: whom we may justly entitle the last bishop of Rome: and his successor Boniface 3. may we call the first Pope: because he would be wholly Pope, calling himself by the aid of that murderer Phocas, 
Gregory.  universal Bishop. Saint Gregory then saith: you have learned what the blood of the Lamb is: and this not by hearing, but by drinking his blood (to wit, as often we have said, the sacrament of his blood) is shed into the mouths of the faithful. Here you see, all the four Doctors of the Church confirm our Doctrine. Why then do our adversaries deny it, And what say I of four doctors? read they all the ancient Doctors as well Greeks as Latins, all are found to be for us. And many years also after Saint Gregory, when all things as it were went to ruin this custom continued: & not as a custom, but as a law inviolable was it held: for the reverence of the divine institution was yet on foot & in it being: & to separate those things which God hath joined they doubted not to be sacrilege. So said Gelasius Bish of Rome as de Consecratione: 
Gelasius.  dist. 2. cap. Comperimus it is alleged) we have understood, saith he, that some having only taken the body of the Lord, do absent themselves from the cup: who for as much as they sin of superstition, must be compelled to receive entirely the whole Sacrament or to abstain from the whole. For the division of this mystery cannot be without great sacrilege. Our adversaries then in dividing this mystery, by the saying of Gelasius, be superstitious & Church-robbers. 
The papists be Superstitious & Sacrilegious.  In the 3. Council of Toledo, 2. Cannon And in the conclusion of the said Council, the symbol of our faith is commanded to be said before the communion of the body and blood of Christ, according to the custom of the East: the reason which the Council giveth is, that the people should confess that which they believe, and so having hearts, purified by faith, are said to receive the body and blood of Christ. In this Council was present the Catholic king Ricaredo: as by the prayers which he made in the Council appeareth.  
The 7. 
The 7. Damage.  Damage that the Mass causeth is, that suppose the Mass were good, & celebrated as it ought to be celebrated, yet in a strange tongue is it said, that the people understand it not, & sometimes also be himself that faith it understandeth not that which he saith: which is against the commandment of S. Paul, who commandeth that all be done with comeliness & order. 
1 Gor. 14. 40.  And what comeliness or order is there, where the people hear a language which they understand not, and so know not whether the Priest doth bless or curse them? The same Apostle saith, that the use of tongues not understood (albeit to the praise of God) is unprofitable in the Church. And therefore, without interpretation of that which is said, ought not to be used. Read 1. 
1 Cor. 14.  Cor. 14. 8. where he saith If the trumpet shall give an uncertain sound, who shall prepare himself to the battle? So likewise you by the tongue, except ye utter words that have signification, how shall it be under flood that which is spoken? For ye shall speak in the air, etc. And therefore in the 19 verse he saith: I would rather speak fine words in the Church with understanding (that is to say, that may be understood, thereby also to instruct others) then ten thousand words in a tongue (to wit) that the people understand not. The same Apostle in the 27. verse commandeth, that if any shall speak in a strange tongue, there be also an Interpreter. And if there shall be no Interpreter, he commandeth that he speak not in the Church. And that if he speak, he speak to himself and to God, and not to the people: for the people receive no edification by a tongue that is not understood. And therefore in the 26. verse he commandeth that all be done to edification. For this cause, when God spoke with the patriarchs, with the Prophets, and with his people of Israel, or they with him, they speak unto him in their mother tongue that all did understand. The same did jesus Christ, speaking with the Scribes and pharisees, he spoke unto them in the vulgar tongue, the same that was then used in judea. The Apostles when the Lord sent them through the world to preach, had first received the gifts of tongues to preach the Gospel, and celebrate the sacraments to every nation in their proper language. Why then do not our adversaries in this imitate the Apostles, they taught and celebrated their Sacraments in the vulgar tongue, that all might understand: that the people might be edified, & God might be glorified. The mysteries of Christian religion, be not as the mysteries of the Gentiles (which were those that they called Mysterios Eleusimos, & those of the good goddess) & woe unto him that revealed the same. here-hence it cometh that the Priest pronounceth the words of consecration, not only in a strange tongue, but also in a very low voice that none can hear them, & so (say they) Pope Vigilius commanded, as reporteth D. Illescas upon the life of Vigilius. The Lord will that his Christian people understand the mysteries, 
Levit 11. 3.  & understood, do meditate upon them as God in old time loved not the beast that chewed not the cud, 
Deut. 14. 4.  & suffered not his people to eat thereof, so now loveth he not that christian that chaweth not the cud, & meditates on the saw of the Lord his mysteries and his sacraments. 
Psal. 〈◊〉  David speaking of the exercise of a godly man saith: That he meditateth night and day upon the law of the Lord.  
The Lord speaking with josua who was no Priest but a most warlike Captain that won so many battles saith these words unto him: 
josua. 18.  The book of this law shall never depart from thy mouth but day and night shalt thou meditate therein, that thou mayest keep and do, etc. To each nation in their vulgar tongue, let them then say their Mass that they may understand and know whether that which is therein said be good or evil: and not say it to all nations in Latin: whereof the people receiveth no edification but destruction: nought learning, but superstition and Idolatry; As before we have proved. Some notable damages, which the Mass causeth, have we showed. 
Absurdities which the Mass causeth.  Now will we show some absurdities & great inconveniences which thereof follow: Against the word of God are some of them & against the doctrine of the fathers & others be against experience itself: against natural reason, and common sense. And but three or four will I set down to avoid tediousness. We said (being so taught by the word of God) that in the sacrament of the body and blood of Christ, 
The faithful only receive the body and blood of Christ.  the faithful only receive spiritually and by faith, the true body & blood of Christ. Our adversaries not herewith contented, say: that not only the good, godly, and faithful, but also the evil, wicked and unfaithful, 
The first absurdity.  the Turks, jews, and Pagans do receive the true body and blood of Christ: & yet pass they further: they say, that beasts, mice, and other vermin do eat it, that the moisture doth moisten it, & the mouldiness doth make it mouldy, etc. Their black Transubstantiation hath made them fall into so great an absurdity & strange wonder: 
Transubstantiation is the cause that the papists believe the mouse, etc. to eat the body of Christ.  they believe that there is no bread nor wine, but the body & blood of Christ it the Sacrament: They understand that not the faithful only, but also the infidel, Turk, Pagan, and jew, the Mouse, etc. eateth that which was in the Sacrament. Hereupon conclude they that they eat and drink the body & blood of Christ. He that will deny them Transubstantiation, will also deny this their conclusion to be good. But this set apart, the wicked, etc. will we show by the month of Christ himself, not to eat nor drink the body and blood of Christ. S. john showeth that the Lord saith: Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. 
10. 6. 53.  Hereupon is concluded, that except we eat his flesh, and drink his blood we shall not be saved. We eat and drink his flesh & his blood when we not only receive this Sacrament, but also at all times, and as often as we believe in him. Believe saith S. Augustine, and thou hast eaten. And therefore the same Lord recounteth the fruits which this eating of his body and drinking of his blood do necessarily bring forth. He that eateth (saith he) my flesh, and drinketh my blood, hath eternal life, and I will raise him up, etc. Also, He that eateth my flesh & drinketh my blood dwelleth in me, and I in him. And, he that eateth me, shall live also by me. Presuppose this, as most true and apparent it is, that wicked men, jews, mice, etc. have not eternal life, nor shall be raised up in the company of the faithful. It is seen they that dwell not in Christ, nor Christ in them, it is also apparent that they shall not live by Christ. Hereupon we conclude, that they eat not the flesh of Christ, nor drink his blood. For had they eaten it, and had they drunk it, heaven and earth should rather fail, than the word of Christ should fail, the wicked jews, Turks, mice, etc. should have life eternal, and should dwell in Christ, and Christ in them, etc. and to say this is a most great absurdity. Therefore it followeth, that such eat not the flesh, nor drink his blood. Saint Augustine considering this he said: The other Disciples did eat Panem Dominum, the Lord which was bread, but judas did eat Panem Domini, 
Tractat. 59 in johannem.  the bread of the Lord: as if he had said: judas wanting faith, and receiving the Sacrament unworthily, did not eat the body, nor drink the blood of Christ, which the other Apostles did, because they had faith, and did eat it worthily: but judas did only eat & drink the sacrament of the body and blood of Christ. Also in the 21. book de Cinitate Dei cap. 25. he saith: It is not to be thought that he eateth the body of Christ, which is not in the body of Christ, nor in whom Christ is not, nor he in Christ. Origen upon those words, 
Origen super Math. 15. 11,  That which entereth in at the mouth defileth not the man, etc. manifestly saith, that the wicked do not eat the body of Christ: and giveth the reason: because the body of Christ (saith he) is quickening, and he which eateth it, dwelleth in Christ. 
Saint Jerome upon Esay Chap. 66.  Saint Jerome upon the 66. chap. of Esayas saith: Not being holy in body nor spirit, they eat not the flesh of jesus, nor drink they his blood. Many other places be there in the Fathers, that prove our doctrine, the wicked, etc. not to eat nor drink the body & blood of Christ. But those which we have alleged, are now sufficient.  
Another absurdity there is, 
The 2 absurdity  and this it is, that the banquet being to be common and general to all: by which it is called Communion: one only at his pleasure eateth it and swalloweth all, without giving part to others. Who taught them thus to do? Not Christ, nor his Apostles, nor the primitive Church. In old time, all those that were present when the Supper of the Lord was celebrated did communicate, and that in both kinds. And except they did communicate they deprived them of the Supper, which our Adversaries cannot deny. So confesseth George Cassander in the Preface of the book entitled Ordo Romanus de officio Missae: for confirmation hereof he allegeth the tenth Cannon of the Apostles: where it is commanded, that all the faithful which were found present at the holy solemnities of the Church, and continued not till the Mass were ended, nor received the holy Communion, should be cast from the Communion. He citeth the Council of Antioch, the second chapter, wherein it is ordained, that all they which enter into the Church of God, and receive not the holy Communion, should be cast out of the Church. He alleged also the Cannon of Calixtus (or as say others) Anacletus, which commandeth: that the consecration ended, all should communicate. He allegeth also john Coclaeus, in the book which he entitled De Sacrificio Missae, contra Musculum. In old time saith Cochleus. Aswell the Priests, as the laity, so many as were found present at the sacrifice of the Mass, the offering being ended, did jointly with the Priest communicate, etc. And the same Cannon which they say in their Mass, maketh this to be clearly understood: because it maketh mention of the people, standing about, offering and communicating. For which cause some expounders of the Cannons say: that the Cannon ought not to be said in the Mass, but only when the people communicate. Many more Counsels and Fathers might be alleged to confirm that which Cassander saith: but the thing being so manifest, many witnesses shall be needless. The Grecians until this day observe the ancient custom: there is no private Mass among them. Upon the Lords days and festival days, 
The papists which hear the Mass & Communicate not are ex communicate by their own Cannons.  the Supper of the Lord is only celebrated, and the people in both kinds communicate. Our adversaries may see what hath been the cause of leaving this ancient and laudable custom, and that as many also as hear the Mass, and communicate not, incur thereby Excommunication. The Communion in our time, is but once a year celebrated, and this with damage and great idolatry: and all the days in the year, is no other thing done, but saying of Masses in every corner of the Churches, and in those also of particular houses, without any Communion: except it be that some for devotion will communicate: and oftentimes it happeneth, that none is found present at these Masses, but the Novice only that answereth, Et cum Spiritu tuo, and with thy spirit: 
The Novices commonly are little villains.  when the Priest hath said unto him, Dominus vobiscum, The Lord be with you. And note that the Novice is wont to be commonly a little villain, according to the proverb: Hize à mi hijo Monazillo, y torno seem diabillo, Make my son a Novice, and turn him a little devil. What agreement then hath this their private Mass with the holy Supper of the Lord which is a common banquet, proposed to the whole Church. Read the tenth and eleventh chapters of the first epistle to the Corinthians, which before we have alleged. What wickedness do they then that convert the Mass into the supper of the Lord: which they never celebrate, except the whole Church, or the greatest part of it do communicate, according to the institution of Christ, & according to that which his Apostles did, and the Church many years after.  
The 3. 
The 3. Absurdity.  absurdity is that which before we have said, that were there Transubstantiation, Christ should have 2 carnal bodies, one which sat, & the other which this sitting body did eat, & give to his Disciples. The fourth Absurdity is, that they put the body of jesus Christ in diverse places at one instant, 
The 4. Absurdity.  in all the Masses which are said through the world: Against the order of nature do they in this, according whereunto, nothing created that is finite, can be at one self same time in diverse places. The body of jesus Christ considered itself, is finite, and in time created: therefore can it not be in diverse places at one instaut. In this do they also against the article of our faith, which in the Creed we confess, that jesus Christ sitteth at the right hand of God the Father. From whence shall he come (saith the article of our faith) to judge the quick and the dead. Also they do against common experience: for seeing bread and wine with the eyes, tasting them with the mouth, and smelling them with the nose, yet for all this, say they, that no bread nor wine remaineth. I demand now, when they burn this their Sacrament for the causes that they themselves in the book de Cautelis do command it to be burned: I demand of them, what is that which is burned and converted into ashes? Not the body of Christ, which now being glorified, is impassable, nor the accidents of the bread, nor of the wine: for the substance of the ashes, engendered of that which was burned, could not be engendered but of another substance: according to that which commonly is said: The generation of one thing is the corruption of another: It followeth then Albeit it grieve them & that they deny it) that the bread is burned. I demand of them also when the Priest divideth the Host into three parts: what is that which he divideth? Some say they be accidents without subject. To others this answer not seeming to be good, because not the accidents, but the substance, which hath quantity is parted: Therefore say they, that nothing is parted. This people think us to be blocks and fools. They will make us (as they say) deal cielo cebolla, to believe things impossible. Free should they be from all these absurdities, would they with jesus Christ, with his Apostle Saint Paul, and with the Catholic Church confess true bread and true wine to be in this sacrament: of which bread and of which wine being corrupted, are engendered those things before spoken. So that the worms and ashes are engendered and made, not of the body of Christ, which is glorious, and set at the right hand of the Father: not of the accidents, which have not other being: but do remain in some subject, (and by a miracle say they, the accidents in the Sacrament, be without subject) but are made of the bread and of the wine which is corrupted or burned. Now for confirmation of that which we have said: we will set down an Appendix or addition, 
The estimation wherein the pope holdeth his God the Sacrament.  which with wonderful examples will lively declare the estimation wherein the Popes and their people, which the call ecclesiastical, hold their Sacrament, which they sell unto us for God. And we as senseless, and over-suerstitious, for money do buy it. Open thine eyes o Spain, and be no more by the Pope deceived. Pope Gregory the seventh, which before was called Hildebrand, was (as in his life we have said) a terrible and mortal enemy of the good Emperor Henry the fourth: & so desperately procured by all ways and means possible, now by force, now by dececit, now by enchantments to pull him out of the world. And for that purpose suborned with promise of reward, a certain man, etc. as in the life of the said Gregory we have declared. Cardinal Benon goeth further, he saith: that the Pope with high voice from the pulpit upon the feast of the resurrection at Easter, had prophesied the death of the Emperor Henry, saying: Hold me not for Pope, but cast me from the Altar, if that which I say unto you be not fulfilled between this and Pentecost: and so to prove a true prophet, in this which he had spoken, he suborned certain Traitors that secretly should kill the Emperor: As in deed they had killed him had not God preserved him. The said Cardinal sayeth further: that this Hildebrand, or Gregory 7. ever wontedly carried with him a book of Necromancy, that was to him very familiar. He cast (saith he) the consecrated Host into the fire and burned it. 
The pope cast the Host into the fire & the cause.  Because, demanding of it a revelation against the Emperor, it answered him not: albeit the Cardinals which then were present therein gainsaid him. john Bishop of Porta, Secertarie of the said Gregory the seventh, allegeth Cardinal Benon for confirmation of that which is said. A strange case it is, to cast the Sacrament into the fire, for that conjuring it, it gave him not answer against the Emperor. Our adversaries cannot deny this Pope to have erred in the faith, 
The pope erreth in faith.  and also to have been an Atheist, without God or religion: seeing that he burned his Creator. If he believed it to be his Creator why did he burn it? And if he believed it not (as most of the Popes do not believe it why did he with fire and blood, persecute those that did not believe it? Miserable is the God which is subject to burning. The true God is immortal, he liveth for ever.  
Moreover, many Popes and ecclesiastical men do we read in histories, to have poisoned those whom they would kill, giving them poison in the Sacrament itself. Two or three examples will I here set down: who so list to know more, let him read the lives of the Popes, 
Victor 3. poisoned in the Chalice.  and of the Emperors. Of poison died Victor the third in the 1088. year, which his Subdeacon had cast into the chalice. Don Alonso de Cartagena Bishop of Burges, in his history called Anacephaleosis maketh mention hereof. William (as reporteth Matthew Paris) was restored to his Archbishoppricke of York in England, and in the same year died of poison, 
Thh Archbishop of York poisoned in the Chalice.  which in saying of Mass, they cast into the chalice: as upon Anastasius the fourth in the 1146. year we have said. In the 1314. year a Dominican friar gave poison in the sacrament to the Emperor Henry, 7. county of Lucemburg: as we have declared upon Clement the 5. The history is worrthy to be read. It noteth the great impiety and treason of the Friar, and the great patience of the Emperor, after he perceived himself to be poisoned: 
The Emperor poisoned in the Sacrament.  praying the Friar to fly, lest his Almains should kill him, saying: Vade Domine, depart Lord, etc. Pero Mexia maketh mention of this in the life which he wrote of Henry the seventh. But as a man over passionate for his Antichrist, and for his breaden God, would not believe it: whose words are these: Henry the seventh died the day of the Assumption of our Lady, having that day received the body of our Lord jesus Christ, wherein were given him (write some) certain herbs, by a Monk of Saint Dominickes order, 〈◊〉 that of them the same day he died. Which is a thing so wicked, that of no Christian it ought to be believed: how much more of a religious man? Thus far Pero Mexia. But the punishment executed upon the Dominicke Friars, and their Monasteries in Tuscan and Lombardie, showeth, that which is said, to be true. Raphael Volateranus, lib. Geograph. 5. speaking of Sixtus the fourth, saith these words: The chief Bishop understanding it, and aiding the Conspirators, they came to Florence, and all met together in the Church of S. Raparada, at the time of the Mass and of the sacrifice. Saluiatus with his followers which were secretly armed, in the mean time departed the Temple: and feigning other business, went to the palace to confer with Alferez, but with intent that the slaughter begun in the Temple, he might there be ready jointly with the Magistrate to assault the palace. So that having given a sign at the elevation of the Host (note the reverence and respect that the Pope and his have of their God) At the lifting up (saith he) of the Host, 
Impiety.  Bandino passed from part to part, to julian de Medici's, brother of Lorenço. Antonio, who required to be the first, rushed by treason upon Lorenço, and a little below the throat did wound him. As he at the cry turned back his face, he escaped the blow: the other willing to second his blow, he hastily retired to the Clerk of the Church, which was near unto him. 
The legate by the Pope's commandment gave the elevation of the host for a sign of the murder.  Then the Legate of the Pope (who had given the sign of murder at the elevation of the Host) was taken by the citizens, and carried from the Church: and being put in prison, was handled as his dignity required: In the mean time Saluiatus bishop of Pisa, who by his industry prolonged the conference with Alferez to see the end of the business, was then taken, and at a window of the palace the same day hanged. The Pope at this news excommunicateth Lorenço de Medici's (who, say we escaped by flight) for laying his hands upon the Priests of God, and upon the Legate, and proclaimeth open war against the Florentines. By this history and others such like, shalt thou see, o Spain, the account & estimation that the Pope, his Legate, and their priestly order do make of their consecrated Host, which they sell unto thee for God, and thou believest it. See we also the account that the devil himself maketh of it. Speaking of Sylvester 2. (who much profited in Necromancy, whiles he lived with the Moor at seville) we said, that he much desired to know how long he should be Pope, which thing he demanded of the devil. The devil made him answer, 
A mockery of of the Devil in the Mass:  that he should not die until he should say Mass in jerusalem. But the devil meant a Church which is in Rome, called the holy Cross in jerusalem. And so with the Mass of jerusalem the devil mocked the Pope, as in his life we have declared. About the year of the Lord 1540 
Another mockery of the Devil with the Sacrament.  not much more nor less, the inquisitors of Cordeva condemned (but not to be burned) one Magdelena de la Cruz, 
Magdelen de la Cruz.  Abbess of the Monastery of the Franciscan Nuns, for enormous offences, dealings and covenants which she had made with the devil. As the Inquisitors themselves in their sentence do say: She with the aid of the devil, to whom she had given herself, making with him this pact and covenant when she was nine years old, became so notable an hypocrite, that she was holden in most great worship and admiration: and so by means of her Paramour the devil wrought great miracles: but of those which we have said, the devil, Antichrist, and false Prophets to do. Mat. 25. 24. 2. Thes. 2. 9 Here will I recite some, for to reckon all, would require another as great a time, as had the Inquisitors when they drew her into the Act, in the great Church of Cordova: which Act was in the spring time, and lasted from six of the clock in the morning, till four in the evening. In all this time was no other thing read but the abominations and false miracles of this cursed woman. 
The false miracles of magdalen de la Cruz.  Of her it was said, that the mariners in a storm did pray unto her, and she being invocated, appeared unto them, and so the storm ceased. Of her also it is said, that she burned in lively flames, like the Seraphin (this very well agreeth with her, she being of the order of Seraphical Saint Francis) and so inflamed, was lift on high in a trance, wrapped up in spirit, and heard wonders which mortal man could not utter. In this last was she made another Saint Paul: who was wrapped up into the third heaven, where he hard, etc. Of her also is it said, that when she did communicate, she lifted up an elle to measure the height of the ground, and so being lifted up into the air, she received the Sacrament: which visibly went out of the hands of the Priest that said the Mass, and visibly went through the air, and entered into the mouth of Magdalen de la Cruz. 
2. Cor. 12. 2.  And all this by the art of the devil. In the same manner did the Nun of Lisbon, whom they called holy, receive the Sacrament: whose life we will declare in the end of this Treatise. What shall we say of this Sacrament? If it were God how was he carried through the air to confirm the hypocrisy of Magdalen de la Cruz, and that of Maria de la Annutiada, and the opinion that was holden of them, and this by the art of the devil? The priest which said the Mass counted his forms, according to the number of the Nuns, that were to communicate: being counted did consecrate them. And consecrated, found so many others, as before he had counted: and none he wanted, but that only which he saw go into the air, and entered into the mouth of Magdalene and of Marie. Also it is said of Magdalen de la Cruz, that when she was in the garden, and the sacrament by chance, passed by the street, the wall of the garden opened, and that then, she did worship it. Of her it is also said: that she feigned not to have eaten in so many days together, but that she was nourished only with the sacrament which he received. So great was the opinion of her holiness, that great Ladies of Spain seeing themselves at point of child birth, sent to Magdalen de la Cruz, their mantle and swaddling clothes, wherein the creature should be wrapped, that he should bless them: supposing the creatures should thus be holy & blessed. The Empress herself ready to be delivered from Valladolid (a very long way) sent mantles to Cordova. By reason of the holiness of Magdalen de la Cruz ' many Ladies and Nobles of Cordova, and of the land about Cordova, put themselves Nuns of the order of Saint Francis. And many Gentlemen became Franciscan Friars. Of this abominable woman it is said. That she gave to her beloved He and she friends, some drops of her menstruous blood, making them believe it was the blood of Christ. The Dominicks ever haters of the franciscans raised up in Toledo, another she possessed, which said: that she had, the innocency of Adam, etc. But so shameless, and manifest were her whoredoms, that she was by and by discovered. A few years since, arose there up in Lisbon another Franciscan woman, which (say they) had the five wounds of Christ. As had S. Francis and many things else, they say of her. But I testify, that in time she (as the rest) shall bewray her hypocrisy. In the mean time, believe not every spirit. But as Saint john doth warn us, prove the spirits whether they be of God: 
●. john. 〈◊〉.  for many false Prophets (As he himself doth advise us) are gone out into the world, etc. Saint Paul 1. Thessa. chap. 5. verse. 21. saith: prove all things, hold that which is good. As did the people of Berea. Concerning this holy Nun, her hypocritical life, her false miracles and illusions of the devil, wherewith she deceived very many, & how she was discovered and condemned: Read the swarm of false miracles, etc. Which thou shalt find at the end of this Treatise. The which I have added in this second impression. Returning then to Magdalen de la Cruze for such heinous offences and false miracles ' contempts and slanders, of Christian Religion, was she condemned, yet not to be burned, but certain penances, and close imprisonment. Should a faithful and catholic Christian say, As saith Saint Paul that a man is justified by faith, 
Rome 3. 28.  and not by works, because the most just and perfect works which we do, are (saith Esaias as stained clothes) Should he say, 
Esau's. 64. 6.  that God and no other ought to be worshipped and served. 
Math. 4. 10.  As Christ answered the devil when he tempted him. Should he say that Anitchrist is set in the Temple of God: Who causeth himself to be worshipped as God. 
2. Thes. 2  As saith Saint Paul, and that antichrist's residence is in the City which hath seven mountains, or heads (which is Rome (as Saint john saith. Should he say That there is but one only sacrifice to obtain remission of sins; 
Apo (: 17.  which is the death and passion of jesus Christ, As faith the Epistle to the hebrews' chapter 7. Such a one would they burn. But Magdalen de la Cruz a terrible Hypocrite which feigned that she did not eat, in so many days: and being demanded how she was sustained, said: with the only sacrament which she received: who wrought miracles by the art of the devil and caused herself to be invocated & adored: and that besides, which we have said: such a one shall not die. 
4 Friars hanged in Seville.  Arise Lord, judge thine own cause. About the 1536. year, somewhat more or less, were four Augustine Friars hanged in Seville. These men had secretly by night murdered their provincial; and the day following to avoid all note of suspicion, all four of them said Mass. But (as they themselves afterwards confessed) they had no intention to consecrate: and so did they not consecrate. Yet in the rest, they used all the Ceremonies and acts accustomably done by them, 
●o: Rivins lib. 1. De Religione.  that say the Mass. For confirmation of that which I have said: that the popish priests have oft times no intention to consecrate, and that not having intention to consecrate, they cause all those that hear their mass, to commit idolatry: I will here rehearse one notable history, which a grave author reporteth: & in our days happened. There was in this land (saith this author) a certain priest, etc. When this man for his filthy life & incredible rudeness and ignorance of holy things was deposed and another more sufficient which could well and profitably feed the sheep of the Lord put in his place: He that was deposed about certain business which he had came to my house. After some discourse, I demanded of him, that seeing he had been above 30 years a lecher, & that he had by his concubine some sons now of big stature, I demanded of him I say, if purposely & truly, & withal his heart, had at any time repent him of his whoredom. He answered me that he had sometimes repent: As at the time when he celebrated the birth of our Lord, & at the feast of the resurrection at Easter. At that time (said he) he always separated his bed, & for some nights slept not with his concubine. I commanded of him if finally at any time, he had truly repent him of this his abominable life? I demand of him, if with prayers tears sighs and groans, & that with delebrat purpose to live thence forth chastened, & to change his life into a better, he had craved pardon at God's hand for his offence? And if having reputed, he put from him, his concubine, with intent never more to receive her He never had (said he) any such purpose. I said unto him: How then saidest thou every day Mass? How maidest thou no scruple to eat the bread of the Lord, and to drink of his holy cup, thy conscience accusing thee, of so enormous a sin? diddest thou not fear that the earth would open, and swallow thee up quick? I still insisting and constraining him; at last, he confessed, that not pronouncing the sacramental words wherewith is consecrated the sacrament, that he should not unworthily receive the body and blood of the Lord he had not consecrated. What sayest thou? Said I I tell you that which passed, (answered he) and the same is truth. Alas, Alas, said I, darest thou commit so horrible, and never once heard of wickedness? Is it possible that thou gavest so great an occasion, of so horrible Idolatry? The people at your elevation kneeled on their knees, cast themselves to the earth, lifted up the hands, towards the altar, struck their breasts, and worshipped the unconsecrate bread and cup. What thing is this? I tremble to speak it. But God (said I) if thou repent not, will doubtless sometimes give thee, the punishment, that for such abomination and boldness thou deservest. But what need many words? When I with words had earnestly reproved him, my gallant (who not with words, but with prison and irons deserved to be punished) began to excuse his fault, saying: that it was not so great, and that he was not alone, but many more, did the same: which thought it not so abominable an offence, as I made it, etc. This far the said author.  
All they that heard the mass of those men, & adored the sacrament which they lifted up: by their own Cannons and decrees, committed idolatry. For this is their Maxim that he consecrateth not, which hath no intention to consecrate and as little doth he consecrate that pronounceth not the words of consecration: 
He consecrateth not that hath no intention to consecrate.  miserable is the religion of those that depend upon the intention of another. And who knoweth the intent of man, but God alone, which searcheth the hearts? In the mean time shall man doubt, whether that be God, which he worshippeth, or no. Therefore a certain Inquisitor & most great enemy to the converts, fearing when he heard mass, whither the priest had intention to consecrate or no, 
An Inquisitor to avoid Idolatry said I adore the Lord if thou be there  said. O Lord if thou be there I adore thee. By this subtlety thought this Inquisitor to escape committing of Idolatry. In the time of the Council of Constance, there were 3 Popes, all three did the Council, for their wickedness, & abominations depose: and elected Martin 5. These 3 Popes, not being true Popes, could not ordain priests nor give them authority to consecrate. So that after their own cannons All they that heard their Masses, committed Idolatry. As little did all they, that were ordained in the time of Constantine 1. and of Pope jone, consecreate. For Constantine being a lay man, and without receiving any orders was by force, which Desiderius his brother, king of Lombardie, used to the romans, made Pope: who not being a priest, could not ordain, nor give authority to ordain priests, which not being priests, consecrated not. Concerning Pope jone, there is none doubted, but that neither she, nor they by her ordained, nor they which by her authority were ordained did consecrate. And so as many as in the time of this man Pope, and in the time of this woman Pope adored the sacrament, by their own Cannons committed Idolatry. For although they had intention to consecrate, yet had they not the Character, which they call (Indelibele)  
Of the priestly order, and he which is not ordained priest, doth not consecrate: 
Alame●●able History of burning the Sacrament.  and not consecrating, all that hear his Masses commit Idolatry. And to make their sacrament the more to be loathed, I will recite here an history, which in the 1526. year in a Monastery of Dominican Friars of the town of Auserra in France and upon the solemn feast day of Corpus Christi happened. There was a Friar in the said covent, who by reason of his age, and chiefly for being eaten with the Bubos, had not said Mass now of many days before: This increasing in him devotion, he took courage to say Mass, upon so solemn a day. So that, he said Mass, and finished it. His Mass ended, and he going through the cloister of the Monastery, his stomach turned, and being not able to digest & retain God: which he had in body and blood received, did vomit him up before the chapter gate, Which thing once known a great rumour was presently raised througout all the Covent. Some said this thing, others that thing should be done. But in fine having some time disputed upon this matter, they concluded that the Tabernacle or tomb which they use to put on the graves, when they celebrate the Office of the dead, should be placed over that holy vomit. And so was it done, And this, that none should tread upon, nor any dogs should eat that holy sacramental vomit. And the more to honour it, four light tapers they placed upon the four quarters of the tomb. This done, the Novices were commanded to sing all that day, the verse of the hymns which is sung upon that day of Corpus Christi: and beginneth: Tantum ergo Sacramentum veneremur cerni, etc. That is to say worship we th●n with bowed knees, this so great a sacrament. Better should they have said. This vomit of a pocky father, They sang also, the Anthem, of the same day, O Sacrum conuivium: O holy banquet. But how holy soever they said it was, there was none (albeit some thereto exhorted the rest) that would taste it, nor put it into his body. For after the book of de cautelis, as they call them, the best remedy is this that in such case can be taken, sith among them all there was none of them, that dared to eat it: needful it was, another shift should be used. And thus it was: In the best wise they could gathered they up that holy vomit, and very curiously daubed the ground where it had fallen. The Subprior then for that he Prior was from home) arrayed himself in holy ornaments and with light tapers carried the vomit to the Church in procession. Some sang that which before we have said: others (and these were the most holy franticks and greatest hypocrites) sighed and groaned for the moestful spectacle that they saw: which much marred the feast: the vomit thus carried to the Church a new deliberation was needful what therewith should to be done: The opinion of the most ancient and most learned was, that this vomit should be cast into the fire and burned to ashes: 
The papists burn the Sacrament which they believed to be God.  & such ashes should be kept in el Sagrario, the Sanctuary: all which was done, as in their book de Cautelis, etc. in such case it is commanded. So that the papists conclude themselves their God to be burned: their god I call it, for this is their doctrine: that all the time that any form or show of bread or of wine shall be seen, all the time that it shall not be digested (as was not that when the Pocky father vomited it up with the rest,) the bread is not bread but the body of Christ; and the wine is not wine, but the blood of Christ.  
We have recited the sorrowful spectacle that happened to the Friars Dominickes, 
A Chough burned and the cause.  with their Sacrament vomited and burned: Now will we declare another, which one which was present and an eye-witness told me, that happened to the Franciscan Friars, but not so loathsome as the other. In the Covent De Alta vila, which was in the province of the principality of the kingdom of Naples, was an ancient Friar, called Friar Antonio de Contron, who for his recreation had nourished up a Chough, and had taught her to fly up upon his shoulders, and to eat bread in his hand, and other such like things. When the Friar one Sabbath of the Aduent in the thousand five hundred threescore seventeen year was saying the high Mass in the said Covent, and lift up the Host, that they (as they are wont) should worship the same: The Chough which then hopped to and fro, saw the Host, and supposed that her master showed her something to give her. The Friar in the mean time pulled down his Host: and the Chough remained there, watching if her master should mock her with any thing again. Whiles the Chough thus awaited: behold, when the Friar the second time showed the Host over his shoulders, the Chough seeing it, immediately leapt upon the shoulder of her master, and caught hold of the Sacrament, and by flight parched upon a beam in the roof of the Church. When the Friars, and the rest that heard the Mass, saw this, they began to call unto her, but she would neither answer, nor come down, for she was busied with her breakfast which (as she thought her master had given her. When good words nought availed, they began to throw stones and cudgels at her, until they brought her to the ground. And now had she eaten all the Host, a few crumbs excepted, which had fallen down from her (and note, that according to the opinion of our adversaries, every small crumb is God,) they took the poor Chough, and taken, did sentence her to be burned, till she were converted into ashes: which was performed, and her ashes were kept in the Sanctuary, as were the other of the vomit of the pocky Father.  
Into so many strange things causeth Transubstantiation our adversaries to fall. They believe that the bread is no bread, but the body of Christ. Hence it cometh that they believe the mouse, the worm, the chicken, the Chough, etc. to eat the body of Christ. But to manifest the deceit unto them (if they leave to be deceived) let them well note, what here we will say: and this it is: Two kinds of creatures may eat the Sacrament: The one, which have the use of reason: and the other that have not: those which have it not are beasts: These creatures without use of reason eat only bread and drink wine: the sacrament of Christ's body eat they not: neither do they drink the sacrament of his blood: 
Unreasonable creatures eat not Christ nor his Sacrament but only the bread.  much less do they eat the body of Christ or drink his blood, and so to eat the bread or not to eat, they neither rejoice nor be sad. Men which have the use of reason; are two fold: Some do worthily receive the sacrament; and others unworthily. They that unworthily receive the sacrament, are those, which do not examine their consciences, Nor prove themselves, before they receive the sacrament: & to them it is all one, to sit at the table of the Lord, 
john. 14. 21.  and to sit at the table of the devil: to receive the most blessed sacrament which jesus Christ in his holy suppe● presenteth unto them: 
The wicked receaive the Sacrament of the body and blood of Christ but not the body & blood of Christ. Tract. 54 in johannem.  or to receive the Idol, which the Pope in his Mass putteth in his mouth. Such as these receive not only the bread and wine (if it be given them) But receive also the sacrament of the body and blood of Christ: And this for their condemnation and not for their salvation. And so Satan entereth in and possesseth them: As after the taking of the sop he entered into and possesseth judas. Such as these, do no way receive Christ, for the cause which we have showed When we proved the wicked, not to receive Christ: not to receive the Lords bread, but the bread of the Lord. As saith Saint Augustine, speaking of judas. They that worthily receive the sacrament, be they which examine their consciences, how they stand towards their God, and towards their neighbour. The which S. Paul 1. Cor. 11. calleth proving of himself. And finding themselves faulty & imperfect do humble themselves before God, repent, & withal their heart crave pardon & mercy. This done, not trusting in their own worthiness but in the worthiness of Christ, they are bold to receive the sacrament, not to their condemnation, but their salvation. For Christ, doth possess them & incorporateth them into himself, and he incorporateth himself into them. These be they alone, which receive not only the bread & wine: but also the sacrament of the body & blood of Christ; by the bread, & by the wine signified: & receiving the sacrament of the body & blood of Christ they receive truly & really, the glorious body & blood of christ yet not carnally, but spiritually by faith. As before we have said. would our adversaries admit this so true and clear doctrine that bringeth with it no absurdities, but rather taketh away many, which the word of God doth teach us, and the ancient Doctors do witness, they would not believe that the mouse, the chicken, the poor Chough, etc. do eat the body of Christ, but a piece of bread, and that but of small substance, and so would they not burn, nor being burned, preserve their ashes.  
I cannot omit here to tell that which on the same day of Corpus Christi, did an Inquisitor in Bercelona. The tale is this: It is 34. or 35. years, little more or less since, that being to go in solemn procession, which with so great pomp and triumph is upon this day of Corpus Christi accustomed to be done through out all Spain: and the Priest having now sung the high Mass, which wontedly is the last upon that day (for all the Priests will that day go in procession) it then happened, that the consecrated Host, which was to be put in the box, was so great that it could not be placed in the same. This seen, the preparation stayed: and there was none in that famous company, that could tell in such a case what ought to be done. But in the end, the wisest of the company were of opinion, that another Mass should be said, and an Host consecrated of the like bigness with the box: but grievous it was unto them to wait so long: & it might be also, that no Priest was found, which had not already said his Mass, and broken his fast, the better to be able to go in procession: which as that day is very solemn, and is far in going and coming. In this famous company was there an Inquisitor much spoken of, called Molon. This man impatient to suffer so much delay, & wait so long a time, 
They will not say that the Inquisitor clipped the body of Christ, seeing it is now glorified: it followeth them that he clipped the bread or wheaten substance.  presuming upon his Inquisitory authority, demanded a pair of shears, wherewith he clipped the consecrate Host: so that he made it fit for the box, and so the procession went forward. It is to be thought that some did abhor the rashness of the Inquisitor, and sighed to see their God and Creator (as they call the sacrament) so handled by the wicked hands of the Inquisitor. Others would say otherwise. This is most certain, that had any other but the Inquisitor committed such an offence, and chiefly had he been of any race of a new Christian, he should not (I suppose) have escaped with life: one by one, all that he had he should have lost. The chastisement wherewith Signior Molon was punished for so enormous a fault, was; that they deprived him of his inquisitors Office in Barcelona but because so notable an Inquisitor should not be idle, they provided for him the office of the inquisitor at seville: where he better might use his hands in the time of the great persecution, which a few years before was raised: as in the life of Pius the 4. and the 1557. year we have declared: This was the great punishment which they gave to better him withal.  
We will then conclude this Treatise with a notable history reported by Don Rodrigo Archbishop of Toledo, who ended his history (as himself at the end thereof witnesseth) in the year of the Lord 1243. and in the 26. year of king Don Fernando, and in the time of the great vacation of Gregory 9 So that it is now three hundred fifty five years since he wrote it. The said Archbishop, in his sixth book and twenty five chapter, That the Office which they call Toledano by Isidorus and Leander ordained, was throughout all Spain celebrated, until king Don Alonso the sixth, which wan Toledo, at the instance of his wife Queen Constance, Frenchwoman, sent to Rome to Pope Gregory 7. requesting him that the Toledan Office being taken away, the Roman Office throughout all Spain might be used, etc. And in the 26. chap. he saith, that Pope Gregory 7. at the petition of king Don Alonso, sent one Ricardus, Abbot of Saint Victor, to set in good order the Churches of Spain. This Legate sent by the Pope (as the same Archbishop reporteth) did wickedly govern: so that he was deprived from his office. Before he was deprived he much disturbed the state Ecclesiastical and common wealth of Spain, For the Legate and the King caused them to take the French Office, and to leave the Toledan, wherein they and their Ancestors had been brought up by the space almost of five hundred years: which was from Saint Gregory the first, in whose time lived Saint Leander and his brother Saint Isidor, Archbishops of Sevil, until this Gregory the seventh, in whose time reigned Don Alonso the sixth and so upon a certain day for his pleasure, was this matter very truly debated in the presence of the king, the Primate, the Legate, and the people. The Ecclesiastical state, Nobility (which the Archbishop calleth Militia) and people did purposely much withstand it, endeavouring what they could, that their service should not be changed. But the king persuaded by his wife, a French-woman insisted with threats unless it were changed.  
The conclusion was thus: Two knights were named to fight, the one for the king, which should defend the French Office: the other for the Nobility and Commonalty of Spain, which should maintain the office of Toledo. He that took part with the king was vanquished: & the people seeing the knight of the Toledan Office was victor, rejoiced. But so greatly was the king pricked forward by the Queen, that he would not change his purpose ' saying: That the single fight or (combat of two) was not law. The knight which sought for the Toledan Office, was of the lineage of the Matienças, whose race as yet liveth. And when for this cause arose great tumult (for the Nobility and people did greatly mutiny) it was determined, that the book of the Toledan Office, and the book of the French Office should be cast into a great fire: all being first commanded to assemble and pray together. Then after they had devoutly joined together and prayed, both the one book and the other were cast into the fire. And the book of the Toledan Office arose up safe and sound without damage above all the flames of the great fire. 
The Roman office was cast into the fire, & burned but not the Goti●sh.  All which, saw those that were present, & gave thanks unto God. But the king being of an high stomach, and bold executor of his will, neither feared by the miracle, nor moved by request, persevered rather in his purpose, threatening the loss of goods and life to those that should resist him: and so commanded that the French Office (which was now the same with the Roman) should be celebrated through all his kingdom. And then all weeping and swearing, 
From whence cometh this saying. As the King will, so go the Laws.  the old Spanish Proverb began to be said: 
Alla van leyes, do quieren Reyes.  
As the king will, so go the laws.  And from that time was the French Office kept in Spain, as well in the Psalter, as in the rest, which never before that time had been received nor used in Spain: yet in some monasteries it was afterwards used for a time: And the translation of the Psalter in many Cathedral Churches and Monasteries at this day is also used. Thus far the Archbishop. In this history reported by the Archbishop, is there much to be noted. First, that now 500 years passed (for so long time is it since Gregory the seventh died, in whose time reigned Don Alonso the sixth) the divine Office celebrated in all our country of Spain was not the Roman, but the Gothish, which they called the Toledane office. This office was changed through the desire of a French woman, who so greatly pricked forward the king her husband, that he changed the ancient Office, maugre the state Ecclesiastical, Nobility, and all the Commonalty of Spain. The Pope also that commanded the Office should be changed, was one of the most abominable that did eat bread in his time. Many wrote his life: A great enchanter he was: by force of Arms without any election he made himself Pope: A tyrant he was, an heretic: he burned the Sacrament of the Altar, his God. And the moreover, which in his abominable life we have declared. For which enormous sins, in his absence (for he would not appear) he was condemned and deprived, in the Council of Brixa. And Clement the third was made Pope in his place. The Legate of the Pope, which dealt in this business, of the change of the Office, was also another such like as his master that sent him, and so abode in the same with his master and Lord. For his wickedness (as the Archbishop reporteth) was he deprived. In these two, Pope and Legate, is the old Spanish Proverb verified: Qual Abad, tall Monazillo: Such Abbot, such Novice.  
Hereby shall our Spaniards perceive, that the divine Office and Translation of the Psalter, which our forefathers used in Spain, until the year 1080, or little less, was not the Roman office: much less was it the Mass, which now in Spain is so greatly esteemed. For the Roman Office, which before five hundred years was celebrated, was defiled with the superstition and idolatry, which we now see in the Mass, as be Transubstantiation, the taking from the faithful the one half of the Sacrament, Intercession and Invocation of saints Purgatory, etc. Long time after, about the 1215. year, Innocent 3. being Pope was Transubstantiation admitted and made an article of the faith. Albeit true it is, that this Gregory 7. was the first that drawing it out of hell began to exalt it. And notwithstanding that the Roman Office then used was nothing so evil nor aught agreed in Idolatry with that which is now yet is it to be thought there was great difference between the Toledane and the Roman office, seeing that all Spain so purposely and truly opposed itself to the king, the Queen, the Pope, and his legate, and received not the Roman Office but with great dislike and forced by threats of life & goods. That also is to be noted which the Archbishop speaketh concerning the combat of the 2 Knights and of the friar, which (the Gothish Office remaining safe) then burned the Roman Office. If they will have miracles, this of the fire is strange. D. Illescas lib. 5. upon the life of King Don Alonso the 6. saith almost the same that Don Rodrigo the Archbishop doth: for from him he took it, but that of affected malice he changed some things: whose words I will here set down: When he that defended the part of the Gothish Office (saith he) was Victor: the king strove by all means to take it away, and having cast into the fire two Mass books (the Archbishop saith, it was determined that the book of the Toledan Office, and the book of the French Office should be cast into a great fire. He saith not Mass books) the Roman leapt out of the fire. and the Gothish was not burned in it. The Archbishop saith, the book of the French Office was consumed of the fire, and the book of the Toledan Office arose up without receiving any damage. Here seest thou the manner of our adversaries dealings. To advance his Catholic faith hath God no need of such lies. And note that Doctor Illescas allegeth not the Archbishop, from whence he took this report, lest his shameless falsifying should have been seen. The Author, and the place, which is the sixth book, the 25. and 26. chapters have I alleged. I beseech the Reader to read it, that it may be seen whether I, or Doctor Illescas doth lie. I speaking with the Guardian of S. Francis of Mexico, touching this falsification of Doctor Illesca●. It was so (answered he me) as Doctor Illescas said, and that our book were falsified. But I brought him an old book with the arms royal, printed at Granada, and showed him the place, & the poor Warden was ashamed.  
And it is to be noted (as noteth D, Illescas) that by the command of Don Sancho 1. king of Arragon, the Gothish or Mosorabish Office was least to be said in Arragon, and the Roman Office, which now is used brought in. In S. john de Pena the 21. day of March, 
The first Latin Mass said in Spain.  in the 1071. year, was said the first Latin Mass after the manner of the romans: The same Doctor Illescas also saith: The 25. day of may in the. 1083. year King Don Alonso 6. won Toledo, the great Church whereof called Mesquita was consecrated the 25. of October in the 1086. year. Thus was the Gothish office changed in Arragon fifteen years at least before it was in Castille. Note ye Spaniards (which think and believe the Latin Mass, now said in Spain, to be most ancient from the time of the Apostles) the first Latin Mass, after the Roman manner was said in S. john de Pena in the time of king Don Sancho 1. And in this year 1599 is no more but 528 years since. If ye believe not me, believe D. Illescas and others, that say the same which I do. A new thing is the Mass: which plucketh from the Church, the institution of jesus Christ, I mean his holy Supper: God give you grace to return and restore it to it former place.  
Of this change others also make mention. George Cassander in the preface of his book entitled Ordo Romanus de officio Missae, saith these words: But the Spaniards (As they be most resolute in the institution which they have once received) held constantly for many years the rites of their country. Their rite was called the Rite of the Mosarabes: and so was it called, because the Christians mingled with the Alarabes, which occupied the best part of Spain, used the same, from the time of Saint Llefonso Archbishop of Toledo, and Saint Isidor Archbishop of seville. In the end and time of Gregory the seventh (forcibly constrained by Don Alonso the sixth which won Toledo, 
With grief and tears was the Roman Rite admitted in Sqnine.  at the instigation of Queen Constance, a French woman, after many great contentions (and not without tears, leaving their country rite, they received the French or Roman rite: Which rite notwithstanding could not so be rooted out, but that it still remained, and yet doth remain in some Churches and Chapels of Toledo. Very largely is this discourse in the general history of Spain, made in the name of Don Alonso the tenth. It is also found in the history of Don Rodrigo, a most grave Historiographer of Toledo. Hitherto Cassander.  
johannes Vasseus hereof maketh mention, speaking in his Chronicle of the destruction of Spain, which happened in the time of King Don Rodrigo. The Christians (saith this Author) which remained in Spain, had liberty of their Christian religion, until the time of Don Alonso the seventh, in whose time came out of Africa the Almohades, which suffered no Christian to live in the Christian religion. These Christians which lived among the Moors, were called Mosarabes, to wit, mingled with the Alarabes, and their divine Office composed by Saint Leander and Saint Isidor, was called the Mosarabish Office. He saith also: This Office at this day is called Mosarabe, and is used in six parishes in Toledo, and in the Cathedral Church, in the Chapel of Cardinal Francisco Ximenez. On certain days of the year in Salamanca is it also used in the Chapel of Doctor Talavera. Others say they are called Muçarabes with ç, not with s, of Muça the Moorish Captain which won Spain, and gave liberty to the Christians to live in the Christian religion. After this describeth Vasseus what maaner of Office is this Mosorabe, and how it is celebrated: But I much fear me, that the Office Mosorabe, now in the foresaid places celebrated, either by adding or diminishing, is much different from that, which Saint Leander and Saint Isidor made a thousand years past. Of this I fear me, because the Popes have been very diligent in taking away that which hath been contrary to their doctrine, and in adding that which made for them. And so suspect I many of the ceremonies and garments, that now (as saith Vasseus) are used in the Office Mosorabe. In this opinion do I strengthen myself, seeing that among other names of Saints in the Office Mosorabe named, are named Ambrose, Augustine, Fulgentius, Leander, Isidor. And it is not to be thought that Saint Leander and Saint Isidore, which composed this Gothish Office, would put their own names among the names of the Saints: and so think I, that they have much added and taken away to and from the Office Mosorabe, to make it hold affinity with the Mass which now they say: and so to declare it almost all to be one. But be it as it will be, either that they have added unto it, or taken from it or not, I hold for a more sure thing the simplicity and manner which jesus Christ, his Apostles and Martyrs used in celebration of the holy supper, in the primitive Church. Embrace we then the first institution which the Evangelists and Saint Paul, 1. Cor. 11. recite: and so shall we not err.  
By that we have said in this Appendix, thou shalt see most dearly beloved Spain (God for his mercy open thineeys,) the account which the Pope & his clergy make of the Sacrament, albeit, they affirm it to be God, & not bread nor wine▪ It they use to revenge their wrongs, hatreds and malice: and so in Florence was the elevation the sign to begin the murder. With it they poison, as a little before we have said: They use it for an Harbinger sending it one or modaies journeys before, atended with the basest sort of people: as in the beginning of this book we have declared: For conjuration they use it: as did Gregory the seventh, and because the sacrament did not answer him, he cast it into the fire, and burned it. The Dominicans of Auserra did also burn it: and the Franciscans de Alta villa burned the Chough, and in burning the Chough, they burned the Sacrament which she had eaten, etc. And the book which they call de Cautelis, commanded in such cases, that they should so do. And when the Sacrament for want of renewing in time, is become mouldy, it commandeth it to be burned, and the ashes to be kept. Molon the Inquisitor clipped it also. The book of the Roman Office also was burned, the Gothish remaining miraculously safe and sound, as reporteth Don Rodrigo Archbishop of Toledo, before alleged. Also seeing the devil useth it to deceive, as he deceived the Pope, when he told him he should not die until he had said Mass in jerusalem, before by us mentioned upon the life of Sylvester the second: and to cause idolatry, as we have seen in Magdalen de la Cruz, and in the four Friars, which were hanged in Seville: which had no intention to consecrate, and so did not consecrate; and in the clerk which said not the words of consecration: and in them that Constantine 2 & Pope jone ordained: who had intention to consecrate but not being priests, as before we have said, did not consecrate What shall we hereupon conclude? Two things, the first, that the Popes and their ecclesiastical rabble, which do such things be Atheists, without any God; or religion. The 2. That their Massall sacrament, albeit they say (though many of themselves believe it not) the same to be Gods is no God, but an Idol set in the place of God, and as God worshipped. And if this be so; why then do they persecute them with fire & blood which (so taught by the holy scripture) do well know the Mass, & it misfall sacrament, to be a profanation of the holy supper of the Lord; to be a terrible abomination and Idolatry? The Mass hath no agreement with the holy supper which the Lord instituted, & which his disciples did celebrate: Compare the one with the other (the which we will do at the end of this Treatise) aswell touching the substance of that which is given; as also the ceremonies with which it is given. And it is evidently to be seen, that there is no more agreement between the holy supper, & the devilish Mass: then there is between light and darkness: between good & evil, between truth & falsehood between Christ and Beliall.  
I have passed by the lords assistance (whom with my whole heart I beseech to direct my steps) two terrible labyrinths of filthiness, and Idolatry: which are the Pope and his Mass. 
Of the true priesthood and Sacrifice.  Now by the same assistance we will enter into the most pleasant garden, into the most sweet and most holy orchard and garden full of all consolation and comfort. Which is the Treatise of the true priest, and of the true Sacrifice, which this our high priest offered: with which, we being sinners, and sons of wrath, he reconciled us to God. Oh good news! Hear them then, O Spain, and believe them. In this Treatise I willbe short, for many things which were here to be said, have we formerly said in the confutation of the false priests, which is the Pope: and of the false sacrifice which is the Mass. And there have we said it, for confutation of falsehood: For how can falsehood be confuted, but with the truth? walk we then hence forth, as Children of truth and light.  
He that listeth to know, who is this high priest, and what is this his only and eternal sacrifice: Let him read the Epistle which the Apostle wrote to the Hebrews, & there clearly shall he find both the one & the other. And no book there is in all the holy scripture, which more to the purpose, and more axcellently handleth this argument, than this Epistle. An Epistle truly, worthy for each faithful Christian to read, and read again, and to retain in memory: Seeing there in is handled a matter so necessary, without the understanding & knowledge whereof, it is impossible for man to be saved. For what thing is more necessary, than to know, who my redeemer is: & how he hath redeemed me; & so to believe in him, & believing in him, to be thankful unto him, by living in holiness and righteousness all the days of my life? His majesty pardon our imperfections, & supply that much which is wanting. But before we enter into this matter. 
That which we believe touching the person and office of Christ.  Let us declare that, which we believe of Christ: we confess that jesus Christ is truly God, and truly man, & that in as much as he is God, he is equal with the father & with the holy Ghost, & in nothing inferior. We confess that in as much as he is man, he is less than the father, and less than the holy Ghost, and in nothing equal. We confess these two, so far different natures divine, & humane, not to have been united nor conjoined for ever, 
Gal. 4. 4.  but in time: as saith S. Paul when (saith he) the fullness of time was come, God sent his son made of a woman, & made under the law, 
Io. 114.  etc. The same saith S. john. And the word was made flesh, and dwelled among us. So that from thenceforth is he called, and is true God and true man: and so according to this conjunction, Christ is less than the father. For the father hath made him, and given him unto us. For our king, Prophets and priest. 
The office of Christ is to be our King, prophet and priest.  Which three offices, the name of Christ signifieth, which is a Greek word, and is the same that is Messias in Hebrew and Vngido in our Spanish tongue. So also is it called, because these three kinds of men, 
1. Sam. 10. 1.  were in old time anointed. And so do we read that Samuel anointed Saul for king. 
1. Sam. 16. 13.  David also he anointed. 
2. Sam. 1. 34:  Sadoc anointed Solomon, etc. Concerning the Prophets we read that Elias anointed Eliseus. 
1. Kings. 14. 16.  Concerning the Priests anointing, it is seen in Exod.. 30. 50. These 3. Offices doth the holy scripture attribute to Christ. It calleth him king Psal. 2. 6. I have appointed to myself a king over Zion. Also Luke 1. 33. And he shall reign over the house of jacob for ever, & his kingdom shall have no end. Also john 1. 49. 12. 15. Mat. 22. All the places also which say Christ to be the head of the Church, confirm Christ to be king, a Prophet he is called Esaie, 61. 1. Luk. 4. 19 Also Deut. 18. 15. It is promised that God will raise up a Prophet: 
Acts. 3. ●3.  which place S. Peter, in that excellent sermon which S. Luke mentioneth, understandeth of Christ who is the Prophet of Prophets. In the same manner understandeth it S. Stephen. A priest is he called Psal. 110. 4. Thou art a Priest for ever, after the order of Melchizedech. 
Act: 7. 38.  Which place in the Epistle to the Hebrews, is oftentimes alleged: where it calleth him the only & everlasting priest. But the difference between the king's Prophets & priests of the old Testament, & Christ, is this: they were the figure of Christ, and anointed they were with material & visible oil: But Christ is the thing figured, & is anointed not with visible oil, but with the grace of the holy spirit. As he himself Luk. 4. 18. doth witness, in declaring the prophesy of Esaie. The spirit of the Lord, etc. Of this kind of ointment, thus speaketh the Psal. 45. 7. Thou hast loved righteousness, and hated Iniquity. Wherefore God even thy God, 
Esay. 61. 1.  hath anointed thee with the oil of goodness, above thy fellows, which place the Apostle understandeth of Christ. 
Hebr. 1. 9  And Christ being anointed with the spiritual ointment, we understand his kingdom not to be of this world, his doctrine to be heavenly & his priesthood to be everlasting & divine.  
Christ as king appointed of the father, 
The office of the king.  governeth his Church & giveth her laws: which no prince, nor the mightiest monarch of the world, 
philip: 2. 9 10.  may disdain or abolish. For it is noted that all (how mighty soever) do acknowledge him for king of kings & Lord of Lords. For God (as saith S Paul (exalted Christ, & gave him a name above all names: that at the name of jesus, every knee do bow in heaven in earth, 
The office of the prophet.  and under the earth.  
Christ as a prophet doth teach us the will of his father doth show us what we ought to fly: & what we ouht to follow. Whom the father gave unto us, for our Doctor, maisterand teacher, when he said: This is my beloved son in whom I take delight, hear him. He will we should hear another Doctrine, albeit an Angel from heaven do preach it, 
Math: 17. 5.  If an Angel from heaven (saith Saint Paul) shall preach unto you another gospel than that which I have preached unto you (the which he had learned of the Lord jesus) Let him be accursed. 
Gal: 1. 8.   
The office of the priest, 
The office of the priest,  is to appear before the divine Majesty: to appease his wrath, and to obtain grace for us. The which he performeth: Offering a sacrifice pleasing, and acceptable unto him. This did jesus Christ, offering up himself upon the Cross. Which sacrifice one only time offered, and never more reiteratetd (For reiteration should show imperfection to have been in it) was so sweet, and so good a savour unto God, that he was pleased: and being pleased, was reconciled with men. So that he pardoned all our sins and sanctified us for ever. Of these three offices treateth also the epistle to the Hebrews. In the 1 chapter, it showeth the excellency and majesty of Christ above the Angels, and consequently over all Creatures. In which it devoteth his kingdom. In the third chapter, the Apostle calleth him the teacher of the will of God. Which thing did the Prophets. chapter 13. 20. he calleth him Great Pastor. By Pastor, he understandeth a teacher. And so in the 7. verse he said. Remember your Pastors which speak unto you the word of God, etc. That Christ is a priest, and his sacrifice, his proper body, his flesh, and his blood which he himself offered to the father for us, all this Epistle is full thereof. Of which I will here make a short Summarie concerning that which toucheth his Priesthood and sacrifice. This then is that, which we now promised to show. So necessary for a Christian, is this Doctrine of the Priesthood and sacrifice of Christ. That without it, 
Acts. 4. 12.  it is impossible to be saved. For (as saith Saint Peter) there is no salvation in any other: and no other name there is given to men under heaven: 
A Summary of the Epistle to the Hebrews.  wherein we may be saved: Come we then to the Summary: in the first chapter of the Epistle, the Apostle showeth the excellency of Christ above the Angels The which he confirmeth with passages of the scripture. In the 3. verse, He maketh mention of the sacrifice of Christ: having made (saith he) the purgation of our sins in himself chap. 2. The Apostle having proved in the first chapter, the dignity of Christ, concludeth in the beginning of the 2. chapter the obedience due to his doctrine, & the great punishment: prepared for us, if we despise the same: which menaces he afterwards useth, & chiefly in the 6 and 10 chap In the third chapter, he compareth Christ with Moses: proveth Christ to be his superior: wherefore he exhorteth the Hebrews to obey him; And that they should not be obstinate against Christ: As their fathers in the time of Moses, were obstinate against God. In the 1. vers. he saith. Consider the Apostle & Bishop of our profession jesus Christ. In the 4. chap. He exhorteth them to continued in the received grace of the Gospel, & openeth the gate to the Treatise of the priesthood of Christ: & so saith he verse 14. Therefore having one (so) great a high priest, which pierced the heavens jesus, etc. And in the 15. verse, we have not an high priest, which cennot have compassion of our infirmities: In the 5. chap. The Apostle showeth, what the office of the high priest is: speaketh of the dignity of Christ & of his offering, & of the virtue & efficacy thereof. The dignity. The eternal son of God: The offering his flesh and his blood himself. The efficacy of his sacrifice, 
Heb. 7. 2●.  to be heard of the father, & made the cause of everlasting salvation, to those that obey him (as he saith verse. 9) In the 6. verse, saith he Christ is a priest for ever, after the order of Melchizedech. Which manner of speaking, the Apostle taketh of David. Psal. 110. 4. & oft times useth it in this Epistle chap. 5. vers. 6 & 10. chap. 6. 20. cap. 7. verse. 17. & 21. And in the 15 verse he saith: that he is likened to Melchizedech. What the order of Melchizedech is, we have before said speaking of Transubtantiation. In the 6. chap. he calleth Christ our forerunner & high priest, etc. In the 7 chap. the Apostle taking occasion of the last words of the chapter going before: Thou art a priest for ever, after the order of Melchizedech, beginneth very fitly to entreat, who Melchizedech was, and wherein he was like to Christ, without father (saith vers. 3.) without mother, etc. This done, the Apostle showeth the priesthood of Christ, which is after the order of Melchizedech, to be much more excellent, than the levitical priesthood. The causes which he showeth, are that the priesthood of Christ being come, it adnulled & abolished the levitical priesthood: that also of Christ was instituted with another: The Lord swear (saith he) & will not repent, etc. Psal. 110. But the Levitical priesthood was instituted without an oath, the priesthood also of Christ is eternal, & ever holdeth his being & virtue: the Leviticallnot. Also Christ, who exerciseth this everlasting priesthood, is much more excellent than Aaron: 
Christ is our continual Intercessor.  which exerciseth the Levitical priesthood: Of so great virtue is the sacrifice of Christ. That having one only time offered, he left no place for any other expiatory sacrifice. For he eternally saveth those that come unto God by him: ever living to make intercession for them. 
Heb 17. 25.  They need not then any other sacrifice, but the only death & passion of Christ. And as little have they need of any other Intercessor, or mediator but only Christ. Who so will not be contented with this only sacrifice, nor with this only intercessor, 
jer. 2. 13.  let him seek for others better. To such a one, it will hap, that leaving the fountain of living water, he shall dig cisterns, which will hold no water. Also, of so unmeasurable virtue is this sacrifice which Christ one only time offered that it neither aught, nor can be reiterated. For reiteration is a most sure argument of imperfection: And this is the cause why the Levitical facrifices were so, & so often reiterated, because the blood of calves, and of Goats, could not perfectly sanctify either those that offered them, or those for whom they were offered. He that will attentively read, & meditate upon this 7. chap. shall not desire any other sacrifice but that only which jesus Christ one only time offered. Which was himself: As verse 27 is declared. The memory whereof the Lord commandeth us to renew so often as we celebrate his holy supper.  
And this word (once) which the Apostle. chap. 9 verse. 12. 25. 
This word once is much to be noted.  26. 28. and chap. 10. 10. 12. 14. useth, is very much to be noted. For upon the word (once) groundeth the Apostle his argument, to prove the priesthood of Christ to be much more excellent; then the Levitical priesthood. For the Levitical priests, reiterated their sacrifice which they offered: First for their own sins, and then for the sins of the people: But Christ offered not sacrifices but one only sacifice (to wit) himself: and not for himself (for he had no sin: 
Esay 53. 9 1 peter. 2. 12.  neither was there any guile found in his mouth) but for others. And this sacrifice did he not oftentimes offer, nor commanded it should be oftentimes offered: one only time did he offer it. In the 8. chap. the Apostle repeats that which he had said in the chap going before concerning the heavenly & everlasting priesthood of Christ. In the 9 chap. he three or four times repeateth the word once. In the 10. chap. vers. 10. he repeateth the word once. In the 5. and 12. One sacrifice, and vers. 14. One only offering.  
Hitherto treateth the Apostle of the Priesthood & sacrifice of Christ: 
After the order of Melchisedeck,  and as in the word, after the order of Melchisedech, there remaineth great mystery: for by it the Apostle proveth the Priesthood of Christ to be eternal, repeating the same as (we have seen) for a word of so great importance. So also in the word Once, which the Apostle so often repeateth is there great mystery: for thereby two things are proved. The first is, that there is no other sacrifice to obtain remission of sins, but only that which jesus Christ offered. The second is, that this sacrifice is, & ever shall be of so great virtue and efficacy, 
Once.  as it was the day, hour and moment when Christ offered it: for which cause it neither aught, nor may be reiterated, without doing most great injury to Christ: as though his sacrifice which he once offered, were not fufficient to obtain pardon for all sins: & that therefore another new sacrifice were needful, or at the least to reiterate the old. All, as many as were, or shallbe saved, not only since the death of Christ, but before his death also, from the first just Abel, unto the last, were, are, & shallbe saved by the virtue of this only sacrifice once offered. Otherwise must he often have suffered since the foundation of the world. But now in the end of the world hath he appeared once to put away sin by the sacrifice of himself: 
Hebr. 9 26.  These be the words of the Apostle: against which nothing impugneth that which S. john saith in his Revelation: 
Apo●●● 3.  That the Lamb (Christ) was slain from the beginning of the world: for jesus Christ but only once died: & this was, when Tiberius Caesar was Emperor: which is now 1566. years since. How then saith S. john, that he died from the beginning of the world? To this say we, that S. john meant that the sacrifice which Christ offered, did not only profit those that in the time of Christ, or since lived: but all those also, which were long time before from the beginning of the world. For all before the death of Christ, which believed that the seed of the woman (which is Christ) should break the head of the serpent (which is the devil) were neither more nor less saved, than these which since the death of Christ, believe that he is come and that by dying he hath overcome the devil. 
All one faith have We and the faithful of the old Testament.  In the same God whom we believe, believed they: the same faith which we hold held they: and by the same sacrifice of jesus Christ one only time & no more offered they & we are saved: The same Sacraments as touching the substance that we have, had they. So wittnesseth Saint Paul when he saith: Moreover, Brethren I would not that ye should be ignorant, That all our fathers were under the cloud and all passed through the Sea: 
1. Cor. 10. 1. 2. 3. 4.  and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat and did all drink the same spiritual drink: for they drank of the spiritual Rock that followed them which Rock was Christ. This is the difference between them and us, that they believed Christ the Messias, should come and we believe that he is already come, and hath fulfilled all whatsoever was written of him. We then here conclude; that with one only sacrifice, which jesus Christ offered, and this one only time, and no more he sanctified for ever all those that from the beginning of the world have been, are, and shall be sanctified. The Lord God, which when we were the children of wrath and his enemies, hath showed us such mercy, give us grace firmly and constantly to persever in this faith, & persevering, may live in holiness and righteousness all the days of our life.  
The holy Scripture (as we have seen) mentioneth two kinds of Priests which offer sacrifice for sins: 
Two kinds of priests.  the one after the order of Aaron, the other after the order of Melchisedech. Many there were after the order of Aaron, because being mortal, they died, and being dead one succeeded another. After the order of Melchisedech no other Priest there is but only Christ: who being an everlasting Priest, and his sacrifice being of everlasting virtue, admitteth no companion: for he only is sufficient. This priesthood shall shall endure for ever, and it is proper to the new Testament, wherein there is not, nor can be more than one only Priest, which neither hath, nor can have companion nor successor in his office. For he is an everlasting priest: and therefore his offering one only time offered, is of everlasting virtue. Hereupon we then conclude, that if the mass-priests (which say they offer Christ in Sacrifice for the sins of men) be Priests instituted by God, either they so be after the order of Aaron, or after the order of Melchisedech (for of these two only orders the scripture maketh mention.) But Priests they be not after the order of Aaron, which already ceased with the death of Christ. As little are they of the order of Melchisedech: for after this order there is but one only Priest, 
The Mass priests be not after the order of Aron, nor after the order of Melchisedec but of Baal.  which is Christ. hereupon it followeth, that if they be Priests, not by God, but by the devil be they instituted: and so be they the Priests of Baal. May it please our God and Lord to convert them: Or if they be vessels of wrath, to break them with his rod of iron, that they do not more mischief to the Catholic Church, the Spouse of jesus Christ, and with his precious blood redeemed. I trust in mine omnipotent God that one day he will have mercy upon our country of Spain: and send the true Elias, which with the power of God's word shall kill these false prophets & filthy priests.  
Besides the expiatory sacrifice, 
The Sacrifice Eucharistical.  whereof we have spoken, another there is called Eucharistical, of thanksgiving: This sacrifice offereth and aught to offer every faithful and Catholic Christian: and for such a one, he that offereth it not, neither is, nor aught to be holden. What manner of sacrifice this is, in the beginning of this Treatise of the Mass we have before declared. And if every Christian offer unto God this kind of sacrifice; it followeth hereupon that every Christian, 
Exod 19 6.  seeing he offereth sacrifice, is a priest. And for this cause God commanded Moses to say these words to all the people of Israel, 
peter. 2. 6.  Ye shall be unto me a kingdom of Priests, and a holy nation. And S. Peter speaking to all the faithful, saith: Ye are a chosen generation, a royal priesthood, an holy nation,, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light, etc. S. john in his Revelation, speaking of the Lamb, saith: Thou hast made us unto our God kings & priests. Of this which we have said we conclude, Christ only to be the Priest, who offering up himself & this only once, obtained for us remission of sins: & that all faithful christians are priests & that not once, but many times, every day, every hour, & every moment (so ought it to be done) do offer sacrifices of praises unto God. And why ought we to praise God, & to give him thanks? For all the benefits which we receive each moment of him touching both body & soul. But for this benefit chiefly that passeth all others which is the inestimable benefit that we receive by the death & passion of Christ. By the sin of the first Adam we were all made sinners and servants of sin, sons of wrath, enemies of God and to two sorts of death, temporal and eternal of body & soul condemned. Strangers we were from the common wealth of Israel which is the house of God: And so all the goodness which was in us, was either wholly lost and banished from us, or else corrupted and endamaged through sin: So that we cannot think well, much less can we do well. The cause of all this is sin: which (as saith Saint Paul) entered into the world by Adam, 
Rom. 5. 12.  & by sin, death: And so death went over all men: for as much as all men have sinned. But contrary wise, by the righteousness of the second Adam Christ, by his obedience, by his death & passion (for of no less power to save was his obedience, than the disobedience of the first Adam to condemn all) are we made just, free from sin, sons & friends of God, heirs of life eternal, citizens of the heavenly jerusalem, desirous to do well, and enemies unto evil: and whatsoever wickedness is in us, it is converted into goodness: For by Christ grace entered into the world, and by grace, life,: and so went grace unto all men in him, in whom all men were saved. O my God, how unspeakable is thy mercy and goodness, that thou so much lovedst the sinful world, that thou gavest thine only begotten son, that every one that believeth in him should not perish, 
joh. 3. 16.  but have everlasting life, etc. And if God so loved the world, that he spared not his only begotten son, but gave him up for us how then shall he not give us all things with him? Who shall lay any thing to the charge of Gods elect? And that moreover which S. Paul to this purpose saith, Rom. 8. 32. But God setteth out his love or charity towards us: seeing, that whiles we were yet sinners, 
Rom. 5. 8.  Christ died for us. Much more than being now justified by his blood, shall we be saved from wrath through him. For if when we were enemies, we were reconciled unto God by the death of his son: much more now being reconciled unto God, shall we be saved by his life, etc. Who so listeth to know and meditate upon that which Christ did, and suffered to obtain for him remission of sins, and reconcile him with God: let him read the history which the Evangelists set down concerning the life and death of Christ: he shall find, that from the hour wherein he was borne v●ntil he died, no other thing he was but a very example of crosses afflictions, miseries and calamities. And what greater misery then to be born in a manger amongst beasts? And that when he was borne, it behoved him to fly to a strange land, for fear of Herod, who sought to slay him? This misery can none understand but he that with adversity, hath been a stranger. And to what land did he fly? To a land of a barbarous language, and strange religion. 
The union of Religion is greater than that of the nation.  It is great comfort for a stranger to find people of his own nation: but much more is it to find people of his own religion. Very long should I be, thus to prosecute the life of Christ: to the Evangelists I refer me. And if miserable was his life to the eyes of men: much more miserable and unhappy was his death. Sith as a transgression of the divine and human law, he was publicly sentenced to die upon the cross: which kind of death was not given but to abominable persons, which had committed enormous offences and sins. And so pronounced the holy scripture such sentence, 
Deut: 21 23.  when it said, Cursed is he which hangeth on the tree. 
Gal. 3. 13.  And so Saint Paul speaking of Christ's humiliation, 
Philip. 2. 8.  saith: He became obedient unto the death, even the death of the cross. And all this which he out wardly suffered, was nothing in comparison of that which his most holy soul inwardly felt: this was, the insupportable burden of sins, not his, but of all men, which God laid upon him: for which, he only was to satisfy. This so great a weight felt Christ, when praying in the garden he said, Father if thou wilt, let this cup pass from me, 
Luke. 22. 42.  yet not mine, but thy willbe done. And so great was his sorrow, that an Angel from heaven appeared unto him, and comforted him: and notwithstanding being in an agony, 
Math. 27. 46.  he prayed more earnestly: and his sweat was (as witnesseth the same Evangelist) like drops of blood trickling down to the ground: 
Christ in saying my God, my God, why hast thou forsaken me, felt truly the pain which the damned suffer in hell.  & so as abhorred and forsaken of the Father, for the multitude of sins (not his, but ours) which were poured upon him, a little before he gave up the ghost, cried he out with a loud voice, saying: My God my God, why hast thou forsaken me? Christ, thou seest here cast into the depth of hell, striving with death, with sin, & with the devil, which fell to the earth with him: but their rejoicing not long endured: for Christ aided by his divine power returned upon his enemies: and did in such sort suppress them that he vanquished them for ever. This is that which S. Peter saith: 
Act: 2. 24.  Whom God hath raised up, an● loosed the sorrows of death, because it was impossible that he should be holden of it. And so Christ having vanquished his enemies, 
Esay. 53. 4.  satisfied the Father for our sins, & reconciled us with him, went out victorious from this cruel & bloody battle. Read for this purpose Esai. 53. wherein Esayas seemeth not to be a prophet which foretelleth that which should happen to Christ, but an Evangelist, which recounteth that which already had befallen him. In the 4. verse he saith: Surely he hath borne our infirmities and carried our sorrows: yet we did judge him as plagued and smitten of God and humbled. vers. 5. But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was laid upon him, and with his stripes are we healed, verse. 6. All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all etc. And ver. 11. By his knowledge shall my righteous servant justify many: for he shall bear their iniquities. An admirable chapter is this against the obstinate jews, which expect their Messiah to be very mighty in this world, 
The 53. chapter of Esaias, painteth o●t Christ far otherwise then the jews do expect.  a great warrior, which shall kill and cleave asunder. But here the Prophet depaintcth out a man, the most humbled of any that hath been, whipped and wounded of God and men, without any form or beauty: so had he been handled of God and men. Admirable also is this chapter to prove the Divinity of the Son of God, of the Messiah, of our Christ. For who can by faith in him (which the prophet calleth with his knowledge) justify men? Who can give righteousness, and take away the sins of men but God alone? This doth Christ: therefore is he God. The same Christ, Matth. 9 6. saith, that he hath power to pardon sins: and so said he to the sick of the palsy, Son, be of good comfort, thy sins be forgiven thee. For which cause said the Scribes that he blasphemed. And so said he to the sinful woman Luk, 7. 4. S. Thy sins are forgiven thee. The Scripture in many other places maketh mention of this humiliation and dejection of Christ, and then of his glorious triumph against his enemies. But this which we have said sufficeth.  
This benefit of the death and passion of Christ proposed in general to all men, doth Saint Paul by faith apply to himself, 
Gal. 2. 20.  saying: I am crucified with Christ: and live, not I now but Christ liveth in me: and in that I now live in the flesh I live by faith in the son of God, who hath loved me, and given himself for me: 
For me Christ died.  Who so will enjoy this benefit proposed in general to all, let him learn of Saint Paul to apply it by faith in particular to himself. For whosoever shall not so do: Let him hold it for spoken, 
Rom. 4. 25.  he shall not enjoy it. They only be safe which believe Christ to be given for their proper sins and risen again for their justification. 
rom. 8. 38.  He which of himself shall not particularly believe this, shall be condemned: the death of Christ shall nothing avail him. But he which shall believe it, shall be saved: and being saved, is assured that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth nor any other creature shall be able to separate him from the love of God which is in Christ jesus our Lord. His Majesty increase this faith, his gift it is. A Christian then armed with such weapons of faith, shall patiently, and I say more joyfully suffer for Christ, tribulation, sorrow, persecution, famine, nakedness, danger, sword, fire, and dishonour: for to all these things the very day that we truly believe in Christ, are we subject. For the disciple is not more to be exempted from them than his master was. 
philip. 4. 13.  He increase faith in us, and make us constant in adversities: for without him can we do nothing; and with him can we do all things. This very well perceived Saint Paul, when he said, I am able to do all things, through the help of Christ which strengtheneth me. 
1. Cor. 9 20 1 peter. 1. 18.  God then with his exceeding love so loving us, that he spared not his proper and only begotten Son, but gave him up for us; and being bought, not with gold nor silver, but with an inestimable treasure, with the most precious blood of Christ, the Lamb without spot, let us not abase nor subject ourselves to sin and wickedness: but seeing we are the friends, sons and heirs of God, and brothers and coheirs with jesus Christ: let us highly esteem ourselves and apply ourselves to virtue: that God be not angry, but joyful to have such sons; nor Christ ashamed but rather honoured to call us brethren friends and companions. In the sacred Scriptures are there very many places, wherein the holy Spirit doth exhort us to live godly and holily: but of all have I choose one, which maketh much to the purpose, because in it are mentioned, both kinds of sacrifices (to wit) the propitiatory which only Christ one only time offered: and the Eucharistcall which every moment we offer, or to (speak better) ought to offer: the Spirit of God by the mouth of S. Paul, doth thus exhort us: 
Ephe. 5. 1.  Be ye therefore followers of God, as dear children, & walk in love, even as Christ hath loved us, and hath given himself for us, to be an offering and sacrifice of a sweet smelling savour to God: But fornication and all uncleanness, let it not once be named among you, as it be cometh Saints: neither filthiness neither foolish talking, nor jestings, which are things not comely: but rather giving of thanks, etc. For all the che chapter is an exhortation to well living. Let not man think, for being called a Christian, for being baptized, for saying that he believeth in God, for being trained up in the Church, where he frequenteth sermons, and celebrateth with the rest, the holy supper: Let him not think for all this (say I) that he shall be saved: if he keep not together with this the commandments of God. If thou wilt (saith Christ) enter into life, keep the commandments: thou shalt not kill, thou shalt not commit adultery, etc. That hypocrites may do, and do the same: but not this. For without a true and lively faith, which hypocrites and wicked Christians, have not, this cannot be done. The outward show, the dead faith, imaginary and idle, is not the faith which justifieth: but the lively, true, and diligent faith which bringeth forth in time fruits of charity. For as true fire, cannot be without heat, and the greater that the fire is, the greater heat it giveth: So true faith cannot be without good works: and the more the faith is, so much the more it worketh. And chose: as the painted fire warmeth not, as little also the dead faith worketh: for being dead, how shall it work. Such a perfection doth the holy Spirit require in us, that we do not only good, and commit no evil, but willeth also that we be not familiar nor conversant with the wicked. Whereas such calling themselves brothers, be hypocrites, unjust and impious. So commandeth the Apostle, 1. Cor. chap. 5. 1. If any man (saith he) calling himself a brother, shall be a fornicator, a covetous person, an idolater, an evil speaker, a drunkard, a thief, with such a one eat not. The cause why we ought not to be familiar with such, in the second epistle to the Thessaly. chap. 3. 14. he showeth. And converse not with him (saith he) that he may be ashamed. And Rom. 16. 17. he commandeth us to depart from them which make dissensions. And 2. joh. vers. 10. it is commanded we should not salute them. To receive then and enjoy the benefit of Christ's sacrifice, such aught (as we have mentioned) to be the life of a Christian. He that shall not be so perfect, (for who shall he be? seeing there is no man but finneth, and sith the just man falleth seven times, I would say many times a day: if he fall seven times a day, what will he do all his life long? fall and rise again.) He that shall not then be so perfect, let him desire so to be: let him sigh and bewail his imperfection before the Lord: let him beseech him of grace to become perfect. Let him believe the Lord to be so good, that he will accept this good desire, proceeding from so contrite and humble heart: and so will he supply the faults of our imperfections, and not impute them unto us. And thus shall we enjoy the benefit of the sacrifice which Christ our high and only Priest once offered to his Father.  
We have proved Christ only to be our Priest, and only his body & blood which he once offered upon the cross to be the only and unreiterable sacrifice expiatory, whereby our sins are pardoned, and we for ever sanctified. Let us now (as we promised) treat of the institution of the holy supper, and so will we conclude this Treatise.  
The Lord knowing our carelessness, 
The institution of the Supper.  negligence & forgetfulness of the things which concern our salvation, that we should not forget the benefit of his death & passion, did institute the most holy sacrament of his precious body, which he gave upon the cross, & of his precious blood, which he shed in his passion: which sacrament he would should be unto us a memorial of all that which he suffered for us, & of the benefit we receive by his death & passion, As often as ye shall do this (to wit, as ye shall celebrate the holy Supper) ye shall do it (saith Christ) in remembrance of me.  
One only time was Christ offered, and by this (only offering) he obtained for us a general pardon of all our sins. But he would we should always remember this benefit: And to help our memory did he institute this sacrament, and willeth we not once but many times in our life receive it. The institution of this Sacrament, the Evangelists Matthew, Mark, and Luke do declare: but most largely Saint Paul in 1. Cor. chap. 11. and in the tenth chap. he beginneth also to entreat thereof. He are we then Saint Peul declare how Christ celebrated his holy supper, wherein he instituted the Sacrament of his body, and of his blood. 
1. Cor 11. 23  I received of the Lord (saith Saint Paul) that which I also delivered unto you, to wit, that the Lord jesus the same night that he was betrayed, took bread: and when he had given thanks he broke it, and said: Take, eat: This is my body which is broken for you. Do this in remembrance of me. Likewise also after supper, he took the cup, saying: This is the new testament in my blood: Do this as often as you shall drink it in remembrance of me. For as often as you shall eat this bread, and drink of this cup, ye shall show forth the Lords death until his coming. Whosoever therefore shall eat this bread, and drink of this cup unworthily, shall be guilty of the body and blood of the Lord. Let then a man prove himself, and so eat of that bread, and drink of that cup. For who so eateth and drinketh the same unworthily, eateth and drinketh his own damnation, not considering the Lords body.  
We have heard how the Lord did celebrate his holy supper and instituted therein the most holy sacrament of his body and blood. The same order that jesus Christ used in celebrating of it, held his Apostles, as often as they celebrated the same. This self same order (as we have before showed) was for a thousand years space observed in the Church. Albeit true it is, that before the thousand years were accomplished, Satan (envying the great benefit and comfort which we receive with this sacrament) began to alter it, adding thereto many things touching rites and ceremonies. But the thousand years passed, the whole sacrament with fury he cast to the earth: and in place thereof advanced an idol made of dough made between two irons, which they adore and sacrifice unto, neither more nor less, then if it were God himself that created heaven and earth. But in all this time of so great ignorance, and Idolatry. The Lord (as we have said) did never utterly forsake his Church: For ever he raised up some true prophet, some holy man, or men, that with zeal of the lords house, and nor accounting of the danger whereunto they thrust their lives reproved the world. Because through the Church of God, was sold this so horrible idolatry. But particularly in these our times hath the Lord showed mercy, raising up very many learned & godly men. Which being simple poor men, have with great zeal, opposed themselves to the tyranny of Antichrist, and to all the power of the world. which was enchanted & bewitched with the false Doctrine of Antichrist. And so hath God blessed the labour of these men (As he blessed in times past, the labour of the Apostles, mean & simple people) that they have cast to the earth the Missa, or Mass, the breaden God, which our adversaries have raised up and have eftsoons restored the holy supper which the Lord jesus, the night before he should suffer, celebrated with his disciples. They that have eyes to see, Let them see, and they that have ears to hear, Let them hear. That seeing, and hearing, All the world may judge, if that be true, which we say. I will here set down, the order holden in our Churches, which God, by the means of these holy men, hath in our time reform, when the holy supper is celebrated. Hearken then O Spain, what in thine own Language I speak: that small and great, learned, and unlearned may understand me.  

The form which is holden in the reformed Churches, of celebration of the holy supper of the Lord.  
It is to be noted. That the Lords day before the supper is celebratae. The minister doth warn the people that each one dispose, and prepare himself to receive it worthily and with such reverence as is meet, The second thing which is done is, that youths, which have now attained to years of discretion, do not present themselves to receive it before they he well instructed and taught in the Christian Doctrine, and have made profession of their faith in the Church. Thirdly if there be any strangers, or new comers, which be as yet rude and ignorant in religion, that they come & present themselves to be taught particularly in that which is meet for them to know: & the day on which they celebrate the same, the minister at the end of the sermon, toucheth somewhat concerning the mysteries: Or if need require, his whole sermon treateth of the Doctrine of the supper: to declare to the people, what the Lord, by this mystery, will say, & give to understand, And how we ought to receive it. After that the minister hath publicly prayed, he saith, the general confession, & after the confession of faith made, to witness in the name of the people, that they all will live & die in the doctrine & Christian religion. The table being prepared, & the bread & wine upon it, he thus aloud speaketh.    

The institution of the holy supper of the Lord  
Let us hear how jesus Christ did institute unto us his holy supper, according to that which S. Paul in the 11. chapter of the first Epistle to the Corinthians declareth.  
I received of the Lord, etc. As we have before recited.  

The form of excommunication and excluding from the holy supper of the Lord these which be not worthy to receive it.  
We have heard (brethren) how the Lord celebrated the supper with his disciples, and in that which he did, he showeth unto us: that strangers, to wit those which be not of the fellowship of his faithful, ought not to be admitted unto it: Following therefore this rule: in the name, & by the authority of our Lord jesus Christ, I excommunicate all Idolaters, blasphemers, contemners of God, heretics, & all Schismatics which make sects a part, to break the unity of the Church, all perjured persons: all that be disobedient to their fathers and mothers, and to their superious, all seditious persons, factious traitors, contentious persons, adulterers, fornicators, thieves, dancers, manslayers, evil speakers, deceivers, covetous persons, he & she witches, usurers, raysers of false witness, robbers, drunkards, gluttons & all those that live scandalously: denouncing unto them, that they abstain from this holy table: that they foul not, nor defile the holy meat, which our Lord jesus Christ giveth to his household and faithful only.   

An exhortation, wherein is declared what is the use, and fruit of the supper.  
Therefore, after S. Paul's admonition, let every man prove and examine his conscience, to know if he have true repentance of his sins, and if he abhor them, grieving to have committed them, against the divine goodness & desireth thenceforth to live holily according to the will of God. And above all if he have his trust in the divine mercy, & seek wholly his salvation in jesus Christ. And if all Enmity and rancour laid aside, he have a good purpose to live with his neighbours in concord and brotherly love.  
If we have this testimony in our heart before God, we nothing doubt, but that he accepteth and acknowledgeth us for his sons: And that the Lord jesus Christ directeth his word to us, to admit us unto his Table, and communicate this sacrament unto us, which he commnnicated to his disciples. And albeit we feel in ourselves great weakness and misery: As not yet to have perfection of faith. But to be inclined to unbelief and distrust, and as not to be so fully addicted to serve God, and with such a zeal, as we ought: But to fight continually with the Iustes of the flesh. Notwithstanding this hath the Lord showed us this mercy, to have imprinted in our hearts his Gospel, to resist all incredulity: and hath given us a desire and affection to renounce our own inclinations and corrupt desires, to follow his righteousness, and obey his holy commandments: Sure we are, that the vices and imperfections remain in us cannot let, but that he receive us & make us worthy to be partakers of his good things in this spiritual banquet. For we come not to him, to protest, that in ourselves we are perfect or just: But contrariwise in seeking with great desire our life in Christ: we confess, that we abide in death. This sacrament understand we to be a medicine for those which are needy in spiritual infirmities, & that all the dignity, which Christ our redeemer requireth at our hands, is to know us to have sorrow and hearty grief for our offences: and to settle all our delight joy & contentment only in him.  
First do we believe these promises which jesus Christ (who is the infallible and eternal truth) pronounced with his mouth. To wit: that he will truly make us partakers of his body, & blood To the end, we may wholly possess him, that he may live in us & we in him. And although we see not the thing given, but only bread & wine: yet are we sure, he will spiritually fulfil in our hearts all that which he out wardly showeth by these visible signs. He is (I would say) the heavenly bread to feed us, & nourish us unto life eternal. Let us not then be ungrateful to the infinite goodness of jesus Christ our saviour, who setteth before us upon this holy table, all his riches to distribute the same unto us. For in giving himself unto us, he doth witness, that all his good things, are wholly ours. Let us therefore receive this sacrament as a most certain pledge: whereby the virtue of his death & passion is imputed unto us, for righteousness: As if we ourselves in our own persons had suffered. Let us not be so perverse of understanding, & nature to refuse, to rejoice, & enjoy this divine banquet, whereunto jesus Christ, by his word, doth so gently invite us. But with great esteem of the dignity of this most precious gift, wherewith he graceth us to present we ourselves unto him with a burning zeal and faithful heart, that he make us capable to receive him.  
For this end, lift we up our minds & hearts unto him: there where jesus Christ is, in the glory of his father: from whence we expect him for our redemption. And let us not be occupied, nor dwell upon these earthly & corruptible elements: which we see with the eyes, & touch with the hands, to seek him in them: as though he were enclosed in the bread & wine. For then shall our souls (being so lifted up above all earthly things) be disposed to be fed & quickened with his substance, to come unto heaven, & enter into the kingdom of God, where he remaineth. Content we then ourselves to hold the bread, & wine, for signs & testimonies, seeking spiritually the truth, where the word of God doth promise.  
This done, the ministers distribute unto the people the bread, and the cup having first admonished all, that they come with all reverence & by order to receive it. In the mean time, they sung some psalms in the congregation, or read with a loud voice some thing of the holy scripture, agreiug to that which by the sacrament is signified, & when all have communicated, they kneel on their knees & give thanks.  
A thanksgiving after the communion  
We give thee everlasting thanks & praise, eternal and heavenly father; for the clemency which thou hast used towards us in communicating unto us, so great a benefit: being as we are, miserable sinners, and in having made us partakers of the communion of thy son jesus Christ our Lord. Whom thou deliveredst over to death for us, and now givest him unto us, for food, and nourishment of everlasting life: Have mercy also upon us, and never suffer us to forget these things so worthy of thee: But having them imprinted in our hearts, we may always grow & be strengthened in faith, effectual to all good works. And that this doing, we may order, & proceed all our life time holily, to the advancement of thy glory, and edification of our neighbours, through jesus Christ thy son, who in the unity of the holy spirit liveth & reigneth with thee the true God everlasting.   

This done, the minister with this blessing dispatcheth the people, wherewith the Lord commandeth, that they should bless the people. Numb. 9: 24.  
The Lord bless you, and save you, the Lord make his face shine upon you, & be merciful unto you. The Lord turn his favourable countenance towards you & give you his peace. Amen.   

In the vulgar tongue is all this said that all small, and great, learned, and unlearned may understand.  
Whosoever without passion, & with a desire to be assured of the way of his salvation, shall read this which we have said, he shall easily understand the supper which now we celebrate in the reformed Churches, to be the same, which jesus Christ our king, prophet and priest instituted, & which his Apostles & the catholic church, for many hundred years did celebrate: And contrary wise, shall he understand the Mass (which our adversaries at this day celebrete) to have no agreement with the holy supper of the Lord, but in all, & by all, to be opposite unto it. And so contrary, that where the one is, the other in no wise can be: where the mass is, there is not the snpper of the Lord, & where the supper of the Lord is there is not the mass, For how can light and darkness be joined, the table of the Lord, & the table of devils, God and Belial? And that the Christian people of my nation (for whose cause, desiring to do them service, I have taken this pain (if that may be called pain, which the person with great content and desire to serve, and do some good taketh) may easily understand this. I will here in a table set down, the agreement, conformity, and unity, which is between the holy supper by us in our reformed Churches celebrated & the holy supper of the Lord: then will I set down the difference, disagreement, & contrariety which is between the holy supper, by our Christ instituted, and the profane mass, which Antichrist hath invented, and sold for money to miserable people, called Christians. He whom God hath given understanding to understand, Let him understand the will of the Lord and do the same.    


The holy supper of the Lord.  
jesus Christ alone ordained his holy supper, and commanded his Church to celebrate the same, As he himself, had celebrated it.  

The supper of the reformed Churches.  
The supper is celebrated neither more nor less, than jesus Christ, did celebrate it, and after the same manner by him commanded to his Church: as the Evangelists Mat. 26. 26. Mar. 14. 22. Luke 22. 19 & S. Paul 1. Cor. 11. 24, do declare. Therefore is our supper the supper of the Lord.   

The profane Mass of the Pope.  
The Mass hath been made by many Popes: For one Pope made the confite or, another the introit, another the Kyri-elecson: another the Gloria in excelsis: another the Gradual, another the Offertory: another the Cannon: another the Memento another the Teigitur another the Communicantes, another ordained, that the bread in the Mass should be unleavened, another that water should be put into wine. Another commanded, that the bread should be worshipped, saying: it was not bread, but God, which made heaven & earth, etc. Another made the Agnus Dei. The same may also be said, of whatsoever is done in the mass. Christ made none of all these things, nor commanded his faithful to do them. divers Popes, and at sundry times did invent them. Whereupon it followeth, that never Christ, no not at all did institute the Mass, nor his Apostles said it. Therefore the Mass is not the Supper of the Lord.    

The holy supper of the Lord.  
Christ intending to celebrate his Supper, changed not his garments.  

The Supper of the reformed Churches.  
So also the Ministers, when they celebrate the Supper, change not their garments. Therefore is our Supper the supper of the Lord.   

The profane Mass of the Pope.  
The Popish Priest (going to say his Mass) doth nought else but cloth and unclothe: and every garment that he putteth on, how little soever, carrieth great mysteries: which they without the word of God, to keep the poor people still bewitched, have forged. Moreover, the Priest saying Mass must have his head & beard shaved, & upon his head a circle of hair, which they call a crown: wherein they follow not Christ, nor his Apostles, who never did wear head nor beard shaven: but they imitate the Priests of the Gentiles: whom Baruch, chap. 6. and 30. reporteth to have had their heads and beards shaven. Therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ used common bread, served at the table, when he supped with his Apostles.  

The Supper of the reformed Churches.  
We also do use common bread, therefore is our Supper the Supper of the Lord.   

The profane Mass of the Pope.  
The Popish priest must expressly use other manner of bread, baked between two irons, which properly is no bread, but wafers. Therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ made his Supper upon a table.  

The Supper of the reformed Churches.  
We do also celebrate the Supper upon a table, and not upon an altar. An altar is for sacrifice, and sacrifices ceased with the death of Christ. Therefore need we no altar. A table is to sup on. Saint Paul calls it the Lords supper, 1. Cor. chap. 11. 20. whereupon it followeth, that it being a Supper, upon a table (and not an altar) it is to be celebrated: therefore is our supper, the Supper of the Lord.   

The profane Mass of the Pope.  
The Popish Priest must have an altar, which he calleth consecrated. An altar (I say) in a hole in the midst whereof (which they call the Sepulchre) is put a piece of some relics: and if the altar be not consecrate, then must he have a marble stone, which they call a consecrate altar in the border whereof are little pieces of cloth, which they call Corporales. All which Durandus in his book entitled Rationale divinorum, hath diligently traveled to declare: therefore the Mass is not the Suppet of the Lord.    

The holy supper of the Lord.  
Christ, in celebrating his supper, preached and taught his apostles.  

The supper of the refoumed Church.  
The supper is never celebrated, but the minister doth preach and teach those that communicate: therefore is our Supper the Supper of the Lord.   

The profane Mass of the Pope.  
The Popish priest mumbleth between his teeth certain prayers: he turneth to and from the altar one while his back, another while his face to the people: now goeth he from one part of the altar unto another: now he singeth with an high voice, now with a low voice: now lifts he up his arms, now he casteth them down: he lifts up the train of his cope, holding a candle or wax burning. Briefly, he seemeth to be nothing else but a man wholly mad, not knowing what countenance to use. Let them show when Christ or his Apostles did this, or commanded the Church to do the same. Therefore the Mass is not supper of the Lord.    

The holy Super of the Lord.  
Christ in celebrating of his Supper, spoke in the vulgar tongue that all might understand.  

The Supper of the Reformed Churches.  
All whatsoever is said when we celebrate the Supper, is spoken in the vulgar tongue, that all may understand: therefore is our Supper the Supper of the Lord.   

The profane Mass of the Pope.  
In the Mass a strange tongue is used, which most of the Massing priests understand not: which is wholly contrary to S. Paul's doctrine, 1. Cor. 14. where he showeth, that no tongue in the Church is to be used, but that which may be understood. Therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ in the Supper first broke the bread, and then gave it to his Apostles.  

The Supper of the reformed Churches.  
In celebrating of the Supper, the Minister first breaketh the bread, & then giveth it to the communicants, therefore is our supper, the supper of the Lord.   

The profane Mass of the Pope.  
The Popish Priest in his Mass, observeth not this order: for he first speaketh certain words over the bread, and then at his pleasure breaketh it (or as they say) the accidents of bread (by they) is transubstantiated into the body of Christ. But jesus Christ first broke the bread, and then spoke the words, therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ after he had broken the bread, said, Hoc est corpus meum, This is my body  

The Supper of the reformed Churches.  
The same saith and doth the Minister without aught adding or diminishing: therefore is our Supper the Supper of the Lord.   

The Profane Mass of the Pope.  
The Popish Priest speaketh the words without breaking of the bread: and not content with Christ's words, addeth thereto this word enim, saying, Hoc est enim corpus meum, therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ sitting at the Table with his Apostles, said: Take and eat.  

The Supper of the reformed Churches.  
The same saith the minister, and never celebrateth the Supper but the Church doth the like: and all jointly with him do communicate, and not one swallow up all: therefore is our Supper the Supper of the Lord.   

The profane Mass of the Pope.  
The Popish Priest (all being on their knees) only showeth them the bread and wine to be worshipped, and giveth nought to the people, but like a glutton, keepeth all for himself, and eateth it alone: which is not only contrary to Christ's institution, but the custom also of ancient Fathers: as by the Cannons of Anacletus and Calixtus plainly appeareth. Where under the pain of excommunication, it is ordained, that after the consecration, all should communicate. The same is ordained in the Cannons said to be the Apostles. And in the Council of Tholouse. Whereupon it plainly followeth that the Mass (as now it is said) was never by jesus Christ instituted, nor by his holy Apostles celebrated: which being so, all those that now hear it, all those (I say) are by the same Cannons excommunicate. Seeing that hearing the Mass, they communicate not: but the Priest only taketh it for himself, and eateth it alone, contrary to that which Christ and the ancient Fathers ordained. Therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ gave not the bread only, but also the wine, saying: Drink ye all of this, Matth. chap. 26. 27. And as saith Saint Mark chap. 14. verse 23. And they drank all thereof.  

The Supper of the reformed Churches.  
The Minister giveth not the bread only, but also the wine, saying: Drink ye all of this. And all drink thereof, as Christ hath commanded, therefore is our supper the supper of the Lord.   

The profane Mass of the Pope.  
The Popish Priest only giveth the consecrated bread, and not the wine to the people: which is wholly contrary, not to the institution of Christ only, but the custom also of the the ancient Doctors since the Apostles, who communicated in both kinds of bread and wine: and condemned all such as communicated in one kind only: as in the Consecra. Dist. 2. Cap. Comperimus appeareth: where it is said, that such as receive not the sacrament in both kinds, refuse the one part or the other be sacrilegious infidels: Therefore the Mass is not the Supper of the Lord.    

The holy Supper of the Lord.  
Christ gave the bread by itself, and the wine by itself.  

The Supper of the reformed Church.  
The Minister giveth the bread by itself, and the wine by itself: believing the bread to be the Sacrament of the body of Christ, and the wine to be the sacrament of his blood: therefore is our Supper the Supper of the Lord.   

The profane Mass of the Pope.  
The Popish Priest doth first consecrate, as he thinketh, the bread and wine. and then a good while after breaking it in 3 parts: one part whereof he letteth fall into the wine, and so mingleth them together: all which he himself devoureth. Saving that once a year, when the people communicate, than he giveth them the consecrate bread, but of the consecrate wine, he never giveth to the communicants. Who thinketh this to agree with the Lords supper? Therefore the Mass is not the supper of the Lord.    

The hoy Supper of the Lord.  
Christ ordained his holy supper in memorial of his death & passion, and that he had once offered up his body and blood upon the cross for us.  

The Supper of the reformed Churches.  
The Supper which we celebrate is in memorial of the death and passion of Christ: and that he hath once offered his body and blood for us upon the cross: therefore is our supper the supper of the Lord.   

The profane Mass of the Pope.  
The popish Priest saith his Mass in memorial of the Saints, both he and she. And those oftentimes do they hold for Saints, whose souls are burning in heil. He saith his Mass also to find things which be lost, and that for money. The Priest useth the Mass for a plaster or drug against all infirmities. And, which is more: he sacrificeth (saith he) jesus Christ in his Mass, and presenteth him to God his father, for the sins of the quick and the dead. Which Christ, did once upon the cross and none but he only, could ever do the same. Because (as Saith the Apostle Heb. 7. chap. vers. 26.) it behoved that the Priest which purged sins, should be holy, innocent, pure, separate from sinners, and made higher than the heavens, which needed not every day to offer sacrifice, first for his own sins, and then for the sins of the people. This Christ once performed, offering up himself for the sins of all men. Examine the lives of the popish priests, and how far off they are from that purity, which it behoveth the Priest to have, that offered the expiatory sacrifice, will appear. Therefore the Mass is not the Supper of the Lord.    

Many other things there be, wherein the holy Supper & the Mass do differ & are contrary: as in so many movings, gestures, childish fopperies, maskings & apish toys done in the Mass, which Chhrist never did, nor once thought of. The Lord in celebrating his supper never commanded men to make Saints their intercessors, nor to call upon them, nor to kiss nor worship images, nor to pray for the souls of the dead in purgatory; nor not taking nor eating the sacrament, believing it to be God, to worship it, nor to keep it in the box, nor carry it in procession, to walk in the streets covered with boughs, the walls hanged with fine tapestry of silk, gold, and cloth of gold, with castles and much jollity, etc. Who commanded them to do these things? Not Christ nor his Apostles, who in all simplicity did celebrate the holy supper. The wisdom of the flesh being enemy to God, hath brought them into the Church to make us forget the memory of the benefit of Christ's death and passion.  
Moreover, we will cite certain histories, by which the Christian Reader shall clearly see what account the Pope and his Clergy make of their Sacrament of the Altar, which they affirm to be God.  
Gregory 7. for that he demanded a revelation of the Host against the Emperor, and had no answer cast it into the fire, & burned it.  
Victor 3. died of poison, which his subdeacon in saying of Mass, put into the chalice.  
A Dominicke Friar, gave poison in the Sacrament, to the Emperor Henry 7.  
Sixtus 4. commanded that at the time of the elevation, the-murder should begin: and so it was performed at Florence.  
A certain Inquisitor at Barcelona, called Molon, clipped the Host with a pair of shears.  
Four Augustine Friars which were hanged at seville, said Mass without any intention of consecration. The same have many other Priests done also: and so by their own Cannons have caused all that heard their Mass to commit idolatry.  
That being (as it is) true which we have said and proved of the Mass: with very just title, and good and sound conscience do we detest it as a profanation of the holy supper of the Lord: There is then no cause why any should condemn us, for seditious heretics or schismatics, if abhorring the Mass, & flying the same, we follow and embrace the holy supper which jesus Christ iustituted, his Apostles and our forefathers for the space of a thousand years celebrated. Would God for that only sacrifice sake, which his son our high and only Priest offered unto him) that all our Spaniards would know (as other nations do already know) what the Pope is, what things are his Bulls, which be nought else but mockeries, which he maketh of us: what is his authority which is nought else but vanity, wherewith he hath many years deceived us, that they would know that when the Pope curseth us, than God doth bless us: would God they would know the holiness of the mass to be devilishness, seeing it is a profanation of the holy Supper of the Lord. Very hard will it be for them (I know well) to do this, because they have been borne, brought up, & grown old in the contrary. But if the holy spirit give them grace to read, compare, confer, & confront that which we have said in these two Treatises, with the holy Scripture, which is the word of God, very easy it shall be unto them: whereby every faithful and catholic Christian in particular, and the whole Church in general aught to be ruled & governed. Our Spaniards in this should imitate those of Berea: 
Chapt. 17. 11.  who (as saith S. Luke in his history of the Acts of the Apostles) searched the Scriptures to know if that which Paul preached were the word of God or no. If that we have said be the word of God, no time, no custom, how ancient soever, aught to prevail against it. And if for our sins, lies, falsehood and error have for a little or long time oppressed and darkened the truth, the error ought to give place, as maugre the same it shall give: and so truth, iure Postliminij (as say the laws) shall re-enter his possession. And albeit an old custom is very hardly left, yet none ought to prefer such custom to reason and truth, do ever exclude and expel custom. Therefore, when with reason and truth, for reason and truth we constrain and convince our adversaries. In vain do they oppose ancient custom unto us, saying: in this were our forefathers brought up: in this did they die: In this were we borne and brought up, & in this then will we die. As if custom were greater than the truth. This is even like the saying of another: A Moor was my father, a Moor also will I be, having no other reason to give but custom. Custom without truth is an old error: and error the elder, the more dangerous it is. Therefore leaving (as saith Saint Cyprian in his epistle ad Pompeium, 
Custom with out truth is as old error, and therefore more dangerous. 3. Esdt. 3. 38. ) error, let us follow the truth. knowing (as saith Esdras) Truth overcometh: as it is written: Truth doth & shall ever prevail, and live and reign eternally. And then saith the same S. Cyprian: Blessed be the God of truth, The which truth Christ showing in his Gospel unto us, saith: I am the Truth: wherefore, if we be in Christ, and have Christ in us, if we abide in the truth and the truth abide in us. Let us hold that which is the truth. And a little lower: If the truth in any thing shall stagger or seem doubtful, meet it is, that we run back to the original, which the Lord ordained, and to the evangelical and Apostolical instruction: and thence ariseth the reason of that which we do: from whence the order and original was raised. And as he himself in another place saith: What men have formerly done ought we not to look: but to that which Christ, who is the first of all, hath done. The holy Scripture is the most certain and infallible rule and squire, whereby all our actions ought to be ruled and squired: as witness these places which we will allege, and many others, David Psal. 119. vers. 105. saith: Thy word is a lantern to my feet, and a light unto my paths: Esay. chap. 8. and 20. we are commanded to repair to the Law and to the testimonies: and saith: that they which do not so, it is because there is no light in them: It is because they be in darkness: it is because they are blind, and as blind men, go groping. Saint Peter speaking of the word or doctrine of the Prophets, saith: Whereunto, ye shall do well to give ear, as to a candle, burning in an obscure place. etc.  
The holy Scripitures do teach us, that jesus Christ is our high and only Priest. It teacheth us that he once offered up himself, with which sacrifice, being of infinite virtue, he sanctifieth us for ever. And teacheth us that there is no other sacrifice, nor was, nor shallbe, but this alone, by which remission of sins is obtained, it teacheth us, that whosoever shall offer another sacrifice be sides this, or reiterate this, doth most great injury to Christ: As though his sacrifice (which was Christ himself) were insufficient. It teacheth us, that jesus Christ ordained his holy supper, which he commandeth us to celebrat, in remembrance of that sacrifice, which he one only time offered to the father: all this in general, and every thing in particular by the grace of God, (to him be the glory) have we sufficiently proved. This is the truth: for it is the word of God. This than we believe, his Majesty grant us grace, not only with the heart to believe this, which he in his holy Gospel he hath revealed unto us: but also strength and constancy with the mouth to confess it: and to suffer also, for this faith and confession, whensoever he pleaseth with persecution to prove us. Concerning that which men have of their own heads have invented (That the Pope is our chief Bishop) the successor of Saint Peter, the vicar of Christ God upon earth, and that as such a one he pardoneth sins, 
That which the papists believe of their pope & their Mass.  draweth out of hell and purgatory what souls he will and what souls he will he placeth in heaven. And that the Mass such as now they say, is a sacrifice, as satisfactory, as was the death and passion of Christ. None of these things doth the holy scripture teach us: it is human invention, and devilish lies, wherewith Satan hath long time deceived us. The Apostle Saint Paul willing to correct the vices brought into the holy supper of the Lord in the Church of Corinth found no better remedy but to reduce it, 
The best remedy for reforming is to reduce things to Christ's first institution.  to the original and first institution. And so 1. Cor. 11 he saith: I received of the Lord that which I have given you, etc. so now do we also the same. We restore the supper of the Lord, and celebrate it according to it first institution: as the Evangelists and Saint Paul do declare unto us. And if so we do, them have they no cause to hold us for heretics but for good faithful and catholic Christians: and for such do we hold ourselves, and such we are, albeit is the many imperfections: the Lord pardon them unto us. We confess: we hold & believe that God through the merit of Christ, is our father, and the holy catholic or universal, Apostololike, and true Church when it is ruled by the word of God, in the sacred scripture of the old and new Testament revealed. For otherwise is she no mother (but a Stepmother) our mother. And woe to that man, which shall not be son of this father, and this mother. We confess hold and believe, all that which this our mother confesseth, holdeth & believeth: 
All whatsoever we ought to believe and do. the holy scripture teacheth us  All which is contained in the books of the old & new Testament. For nothing there is which we ought either to do or believe, which is not written in these sacred books. Therefore will we conclude this Treatise, saying: That whosoever,, albeit, an Angel from heaven, shall preach or believe another Gospel, 
Gal. 1. 8.  another Doctrine besides that, which jesus Christ and his Apostles have taught us all which is written in the books which we call the holy scripture: Let such a one be accursed, and execrable, Let him be (as saith Saint Paul) Anathema.  
Thou hast hard (Christian Reader) the Enormous charges, wherewith we charge the Pope, as touching life & Doctrine: But chiefly, touching the superstition and Idolatry of the Mass which the said Pope of himself without the word of God, hath invented and brought into the Church. Thou hast also heard, the Enormous charges where with the Pope chargeth us. He accuseth us for proud, contentious and arrogant, that we will know more than all the whole Church. He accuseth us for disobedient to Magistrates, disturbers of commonwealths, provinces and kingdoms. he accuseth us for schismatics, and heretics. For the which, as an accuser, witness and judge he concludeth, that we are not worthy to live in the world. But it is not sufficient to accuse. Of necessity must he prove that which he saith: 
We demand a general Council, lawfully called & free, which may hear both parts.  and so convince the accused. Come we then to the proof, let a general Council be assembled, which may hear both parts: Let it grant to every part freedom of speech: The Council having heard both sides, let it judge according to the thing alleged and proved, without respect of any person, poor or rich, wise or ignorant, ecclesiastical or secular. Let it only have regard of justice, equity and truth: Let the part convinced by the Testimony of holy scripture, and of the fathers also, and ancient Counsels (As be the first four general) be subject to the censure which the Council shall ordain. Let the Pope and his defenders appear personally in the Council: not as judges (because they accuse us, and we accuse them) but as accusers, and accused. Let us also appear, seeing we accuse them, and they accuse us. Let this Council be called. As were the four first general Nicen 1. the Constantinople, the Ephesian, and the Chalcedonian.  
This is the only remedy to take away the dissensions and differences which are at this day in the Church, as touching life and Doctrine. This remedy in times past, used the Church in like cases. In the mean time beseech we our God to move the hearts of the Emperor, Christian kings and Princes that they may take in hand such an Enterprise for the glory of God, & quietness of his Church. By the means of which Enterprise vice and false Doctrine, superstitition, heresy and Idolatry may be condemned. And virtue and wholesome Doctrine contained in holy scripture, confirmed. But our adversaries will say unto me, that all this, in the last Council of Trent was concluded, and that therefore another Council is not needful: Whereunto I answer that, which so often in this book, 
The counsel of Trent was not free.  I have said: And chiefly upon the life of Pope Marcellus the second, That this Council was not free: Sith to none (whereof was had the least suspicion in the world, not to be in all, and by all, slave of the Pope, and sworn to the Pope) was it permitted to speak therein. The rest which have there said to this purpose, 
The council of Trent was not general In the council of Trent were found 4: Cardinlls. 4 archbishops 33. Bishops 47. Divines all which almost wear Spaniards and italians.  and that which is said in the four hundred fifty and eight, and four hundred fifty and nine pages is to be noted, besides this (say we) that this Council was not general. For how shall the Council of Trent be called an ecumenical universal, or general Council: Sith in it was not found the hundredth part of Bishops of Christendom. And that this is truth it is evidently seen: For in it were found, but five Cardinals. Three of which were legates of the Pope: four Archbishops, two of which were Archbishops in title (or as we call them in Spain, de anillo) of the ring, namely Olaus magnus entitled archbishop, not of Hispall, but of Vpsall, people of Gocia; that never acknowledged the Pope, nor the Roman Church: The other named Robert Venant, called Archbishop of Armagh in Ireland under the Crown of England. A land, that as little acknowledgeth the Pope: These two poor Archbishops Paul the third maintained, giving to Olaus 15 crowns a month, and another like thing gave he to Robert. 33 Bishops were found there▪ all of them Spaniards or Italians. except only 3. Then were also found between priests & Friars, 47. divines Of whom all, all most were Spaniards or Italians. Thou seest here the great number of bishops with which the Trident Council began: 
The Italians would not continue their council in Trent and so they went to Bologua, hut the Spaniards ●emanined 〈◊〉 Trent.  which by times contained 18 years. In which time were holden 25 Sessions. In many of which nothing was done for want of appearance in the Council. And so in the 8 Session was nothing done, but that the Italians transported the Council to Bologna, aland of the pope's in Italy. Where was held the ninth Session: Where in as little then did they: For the Spaniards and the rest (except the Italians) stayed at Trent, willing to end the Council, 
In many scessions of the council of Trent was nothing done for want of appearance.  where it was begun. The 10. Session was held in Bologna, wherein was nothing done. For those of Trent there abode, expecting them of Bologna: and those of Bologna, expected them of Trent. And so in this 10 Session was there no other thing done, but a prolongation to the 15. of September. Which day being come, they did nothing also: & so the one and the other, for a long time broke up the Council. In this time died Paul 3. and julius 3. succeeded him: who (at the importunity of the Emperor, being much displeased at the translation, and discontinuance of the Council) commanded, that the Session following, should the first day of May 1557. be holded at Trent, wherein nothing else was concluded, but that the twelfth Session should be holden, the first day of September which day being come. As little was aught done: For the prelate's were not yet come. In the thirteenth Session were found forty Bishops and forty two divines. In the 15. Session was there nothing done. In the 16. Session no other thing was concluded, but the suspension of the Council for two years. And so julius 3. Marcellus 2. & Paul 4. & Pius 4. was elected in whose time, the rest of the Sessions were holden: The number of Bishops then increased, the Council was ended and confirmed by the Pope. For know this, that all is nought worth, whatsoever the Council decreeth if it be not confirmed by the Pope: Know also, that so subject was this Council to the Pope: that it made a decree. Wherein it was ordained, that all whatsoever was in the Council ordained was intended, (So that it nothing derogated from the Authority and commodity of the Pope: and the Council was not only subject to the Pope: but to whatsoever other Bishops also. And so in the 18 decree, it was ordained, that the Bishops, and the rest, to whom it should appertain, might dispense with whatsoever decree, or decrees of this Council, so that he knew the cause & commodity so required. This decree was it which gave most content to the Ecclesiastical persons. For by virtue of this decree, each thing remaineth polluted as before, and so nothing reform. So that the ecclesiastical Lords take courage & rejoice, because if there be any thing in this Council that seemeth over harsh, hard, or bitter, irksome, they rejoice I say: For that by virtue of this decree, shall they easily for money have dispensation of the Bishop, or of the Pope: Which dispensation will make them, so tender and so as a piece of soft bread, and so sweet as the honey. Moreover, this Council was not admitted of the kings of England, and Denmark, nor of the Protestant princes: nor of the common wealths of Germany. All these be one good part of Christendom, inhabiting in Europe. But they will say unto me: 
Our adversaries will not abide this ' for they know the scripture, the fathers & the Counsels to be against them:  that these which I have named be heretics. Whereunto I answer: that if they hold them for heretics, for the same cause, are they to be suffered to speak freely, that which they think in the Council. Their sayings being heard, they ought to dispute with them, and convince them by the books, of holy scripture. And by that which the Doctors and ancient Counsels governed by God's word, believed and maintained. And now that they say the foresaid protestants, to be heretics: What will they tell me of kings of France (whom the Pope himself calleth most Christian, for the great service they have done to the seat apostolic (which took not this of Trent for a general Council, nor lawfully called? And so Francis 1. sent not, of all his kingdom, one prelate or divine to the Council No more did his son Henry that succeeded him in his kingdom, he took it not, for a general Council. As by the protestation, which this king in the 1551. year, by his Ambassadors made in the Council was proved: The report is this: james de Annot Abbot de Bellosana, Ambassadors of the king came suddenly unto Trent, & presented to the Council a letter from his king. The superscription whereof said: To the assembly of Trent. as much to say, As to the meeting at Trent: This superscription being read, the Spanish Bishops spoke, saying: that such a letter was in contempt of the Council, and that it ought not to be read nor yet opened. But notwithstanding the rest of the Council, after they had well debated the business concluded, that the letter ought be opened and read, presupposing that most Christian king, had not used, such a superscription, either for contempt of the Council, nor to derogate from it authority: and so was it read. The some of this letter was: 
The French king holdeth not for general nor lawful the Council of Trent.  that he protested, as before he had protested in Rome, that he could not send to Trent by reason of the wars, the Bishops of his kingdom. He said also: that he held not this Council for general, or lawful, but for a particular meeting calnot for the public good of Christendom (the which ought led together for the profit & commodity of some particular person, & to be the principal cause of the calling together of a Council) That he thought neither himself, nor his subjects bound to observe the decrees, that there in should be made: But that concerning the same he will use (if need should be) the remedies, which his progenitors had in the like cases used, etc. And the king of France not contented to have made this protestation in Rome, and in the Council, but passed yet further, and sent an Ambassador called Marlot, and of his Council, to the assembly which the Cantons of the Switzers held at Bade, to persuade them not to take this of Trent, for a Council, nor to make any reckoning thereof: Whereunto he persuaded also the same Cantons, which were papists. The Grisons also, which had sent Thomas Planta their Bishop to the Council (nor approving the Council) caused him to return home. They will not say Francis, and Henry his son, kings of France to be Lutherans but most christian (as our adversaries the papists themselves call them) which hold not for a Council, the Council of Trent, but an assembly of particular persons, for their particular profit. The same account then that so many Nations, kings mighty princes, and great States of Europe, not of the protestants only: but also of the papists (without passing to the Christians of Africa and Asia, none of whom do I know, or have read to be found in this Council) made of this Council, make we also: & so demand we a Council general, lawful, & free, where each one may freely speak his opinion. Let the Council, and not the Bishops only (who only with a deliberate voice have tyrannically lift up themselves) examine & judge what every one shall say, according to the word of God. Were there such a Council, God we trust would give us speech and wisdom to maintain & defend our cause, which is his: because it is the undeceiveable truth, which his majesty in his holy Scripture, hath revealed. Concerning the lies & false doctrine of the authority of the Pope, & the holiness of the Mass, which our adversaries maintain persecuting with fire & blood, all those that believe it not, nor worship it, & therefore trouble they the world (as at this day, we see it troubled) We assuredly know, that it shall perish. According to that, which the Lord saith: Every plant which my heavenly father hath not planted, shall be plucked up by the root. And we have the axe, which is the word of God, put to the root of the two trees, the Pope & the mass to cut them down.  
I beseech the Lord our God (Christian reader, which hath given thee a desire and will to be informed & to know the causes why we subject not ourselves to the Pope, nor will hear his Mass, but rather detest and abhor the one & the other) that he would please to lighten thine understanding, that thou mayst comprehend what in these two Treatises have been said & confirmed, not with the sayings of men, but of God himself, of his holy Scripture, & give thee such a mind and strength, that thou mayst wholly depart out from this wicked Babylon (which is Rome) & deliver thee from all the enormities, abominations, horrible superstitions, and detestable idolatries which Rome hath invented, among which the principal is the Mass. These idolatries without doubt be the chief cause original, and fountain of all miseries, calamities, and wars where with they that are called Christians, be at this day afflicted. For if God in the primitive Church plagued with infirmities & death the Corinthians for the abuses which they had brought into the holy supper, the Apostle S. Paul yet living, which he reporteth in his first epistle that he sent them: what shall we say, this self same Lord will now do, when the malice impiety, superstition, & idolatry have so greatly increased, that the holy supper of the Lord (which he instituted, and commanded us in remembrance of him to clebrate) have they wholly converted into the profane Mass of the Pope? 
God chastened and yet doth chasten many that unworthily receive the Sacrament, with death and other punishments.  Truly the abuses of the Corinth's as touching the Supper, had no agreement by far with the erroneous & intolerable abuses, which those that are called Christians commit at this day in their Mass. And notwithstanding all this, Saint Paul speaking to the Corinthians saith unto them: For which cause many of you are infirmed and weak, & many sleep (he would have said, are dead.) We are not then to marvel if God strong & jealous of his honour, do chasten at this day such an idolatry as is that which in the Mass is committed, 
1. Cor. 11.  with such great wars, famine & pestilence: and which is worse and less perceived, a reprobate sense. And no other mean there is (Christian reader) to obtain pardon for these superstitions, & passed idolatries, & to get and keep the grace of God, of whom thou oughtest not only to expect all prosperity & goodness, but to endeavour by all possible means to serve him & honour him: applying thyself with all thine heart to all that; which pleaseth him: which is that which his Majesty hath ordained and instituted in his holy word: flying chose all whatsoever may displease & offend him: and especially all kinds of idolatry, which he more detesteth & abhorreth then all other sins & abominations: and as such doth punish it (as in the beginning of the first Treatise we have declared. Such is the Mass: fly then from it, & follow the holy institution which jesus Christ our king, prophet, and only high Priest ordained. This is the holy Supper, as the Evangelists and S. Paul do show. Do this then which jesus Christ ordained & commanded us to do in remembrance of him (as by the mercy of God with all simplicity, & without all superstition or idolatry, is celebrated in our reformed Church) and thou shalt walk aright. All they that do otherwise, err. God give thee grace to walk aright, that thou be not with this world coondemned. And this do he for the virtue & merit of the sacrifice, with our high and only Priest Christ, one only time offered unto him. To whom who liveth and reigneth with the Father and the holy Spirit be everlasting glory and perpetual power. Amen.     

A SWARM OF FALSE MIRAcles and Illusions of the devil, wherewith Maria de la visitation, Prioress de la Anuntiada of Lisbon, deceived very many: and how she was discovered and condemned. Anno. 1588.  
FOr confirmation of that, which in these two Treatises so often I have said that the Papists confirm their religion with false miracles invented by their ecclesiastical persons, or wrought by the Art of the devil. I will here set down a most true history delivered in two popish books, which by the providence of God came to my hands. Out of which, with all faithfulness as he that must appear before the judgement seat of Christ, & give an account, not only of that he hath done, and said, but of that also which he hath thought) I have taken that, which I will deliver. He that will not believe me, let him read the two books, from whence I have taken that which I say. I name the Authors of these books, the Printers, the year, and place where they were imprinted, as a little after you shall see. Our Adversaries I wot well would have buried all these things: for they open a door to men to seek to understand and the truth: And that they may understand it, I have put it in writing. The Lord which knoweth my desire, bless my travail. Our adversaries having no sound proof to confirm their new articles of faith which they have made (as in very truth there is none) have confirmed them with dreams, with feigned apparitions, and visions of Phantasms of spirits and of souls come (as they say) from another world. Now I having met with a new, great and thick swarm of such things which I found in a Portugal hive, me seemed I should do well by a new, familiar and domestical example (which be they that most move, and that none can deny, seeing it happened in our country of Spain, in the year 1588.) truly to manifest the same: that all the world, and chiefly my countrymen the Spaniards, for whom I have taken this pain, may hasten to know them, and knowing them may abhor them, & so may turn to the holy catholic faith, & true religion of jesus Christ, which is written in holy Scripture. This hive is Maria de la Visitation, Prioress of the Monastery de la Anunciada in Lisbon, who was held so certainly for holy: whose hypocrisy & false miracles were discovered, & publicly condemned: as we shall after see. I hearing much talk of the great holiness, admirable life, and marvelous miracles of this woman whom for excellency they called The holy Nun) advised my countrymen the Spaniards in a book which I published in the beginning of the year 1588. not lightly to believe that which was reported of this Nun. My words are these: Pag. 419. Another Franciscan (I should have said Dominican) a few years since rose up in Lisbon, who they said had the five wounds of Christ as had S. Francis: & many other things they say of her. But I appeal to him for witness: she shall discover her hypocrisy, as the rest have done. In the mean time believe not lightly every spirit, but as S. john (1. joh. 4. 1.) warneth us, Try the spirits whether they be of God. For many false Prophets (as himself adviseth us) are gone out into the world, etc. God will that I should write this, and that it should be imprinted at the charge of two Christian Flemish merchants, who for the great zeal they have that the Spanish nation should be partaker of the benefit of the reformed profession of the gospel, whereby God hath showed mercy to other nations, will spare neither cost nor travail. The Lord enrich them with his spiritual gifts, & increase their faith. For two causes than was this imprinted: the one, to admonish those which were of God, that they should not suffer themselves to be deceived with false miracles: the other, to make all those inexcusable, that notwithstanding the light of the Gospel, which God of his great goodness hath in these our last times revealed) believe lies confirmed by dreams and false miracles, and not the Gospel written in the holy scripture. He that is of God (faith the Lord, joh. 8. 47.) heareth God's word. These of the second sort therefore which will not hear them are not of God. His Majesty, if he have chosen them to life eternal, if he have made them vessels of honour, upon whom he will show his mercy, convert them. And if they be vessels of wrath, prepared to destruction, confound them. Many have spoken & written of this holy Nun. But he which hath entreated of her most to the purpose. Of all those, which I have heard of, or read, is one Stephen de Lusignan, a Dominican Friar, who collecting all he could get, to extol her, compiled a book in French, & dedicated the same to the Queen of France, imprinted at Paris by john Bessaut 1586. In the beginning of the book she is pictured like a Dominican Nun, with a black mantle, and a white cowl, a coat, & white loose habit upon the mantle, on her head she hath a crown of thorns: the crucifix on high set over her, and falling towards her, with rays from the wounds which reach to the feet and hands of the Nun: that out of the side cometh to a heart which she holdeth between the fingers of her right hand: a Dragon she hath under her feet a Dominican friar before her kneeling, & a secular man & woman, & at her left side a pair of beads hanging. The Title of the book is this which followeth.  
The great miracles and the most holy wounds, which this present year 1586. have happened to the right renerend mother, now Prioress of the Monastery de la Annuntiada in the city of Lisbon in the kingdom of Portugal, of the order of preaching Friars, approved by the reverend father, Friar Lewes de Granada, and by other persons worthy of credit: as shall be seen at the end of the Discourse. In Paris by john Bessaut. 1586.  
The Epistle dedicatory saith thus.  
To the most Christian Queen Luisa de Lorena, Queen of France, mirror of all virtue, godliness and sweetness: Health.  
Madam, having seen your Majesty most devoted to the most holy sacrament of the altar, & to the Angelical Doctor S. Thomas of Aquine, in whose Chapel you have instituted every month a solemn procession, with carrying the most holy sacrament, and a Mass sung by all the religious of our College & having considered, that because of your great devotion, & of the greatness of your rare virtues & perfections, every man of any worth borne, enforceth himself to offer you most pleasing things. I (albeit the least of them) am also willing to range myself into the number of these. Therefore having found certain writings printed in diverse cities, I have collected & put them all together. In which I have found the greatest miracles, and effects, that ever Almighty God in our times wrought in the person of a most noble, most virtuous, & most religious virgin, mother Mary de la Visitation, Prioress de la Anunciada of Lisbon in the kingdom of Portugal, most devoted to the holy Sacrament, and the said Saint Thomas of Aquine: by whose merits and intercessions she hath deserved to have visibly for her husband jesus Christ crucified, and his five most holy wounds: by means whereof, the divine Majesty doth continually divers miracles: the which in this book I humbly offer to your Majesty, to the end that you so much the more fervently may follow & continue these your devotions, which you have begun, and that it would please your majesty to accept of this most holy virgin, a special servant of our Lord that by her merits & intercession your Majesty may obtain that you desire, as well concerning this whole kingdom, as all Christendone besides. And if I for my part, Madam, beseech God to grant that which your M. desireth, with a most happy & long life. From the covent of S. Dominick at Paris the 20. of August 1586. Your most humble & obedient servant F. Stephen de Lusignan of the order of S. Dom.  
This Lusignan for confirmation of that which he saith, setteth down 3 letters: the 1. is from the Provincial, F. Antonio de la Cerda, sent to F. Ferdinando de Castro, Proctor in Rome for the said province of Portugal, that he should show it unto the pope. The date is from Lisbon 14. of March 1584. This letter translated into Italian, was with licence of the holy inquisition printed in Rome & Plazencia, & afterwards translated into French. All this saith Lusignan. Come we now to the letter which was to be showed to the Pope. Pag. 8. it saith. Mother Mary de la Visitation at 11, years of age entered into the Monastery de la Anunciada, & at 16. years made profession. In which time, our Lord jesus Christ appeared to this Religious, to recompense her merits, & took her to his wise, saying to her the words of the Prophet jeremy, I have loved thee with an everlasting love: therefore with mercy have I drawn thee. And from that time forward he still appeared to her, granting her very many particular graces, & favours speaking & conversing familiarly with her: as one friend doth with another, in such sort as God talked & discoursed with Moses: & oftentimes appeared he to her, accompanied with he and she Saints, as with Mary Magdalen (for much devoted was this Religious to Magdalen and wontedly called her her fair) and accompanied with our father S Dominicke, & with S. Tho. of Aquin Saint Katherine of Sene and other times appeared he alone and very familiar, helping her to say the Cannonicall hours: and at the End of every Psalm would she say: Gloria Patriet tibi & Spiritui Sancto; Or, as saith friar Lewis de Granada, & Tibifilio (To wit) Glory be to the Father, and to thee his Son, and to the holy ghost, etc.  
In the 9 Page he saith: To communicate and receive her Creator was her ordinary custom: during which time the other Nuns saw her in a trance for a long space rapt up in Spirit, until her Governor commanded her to go to the Communion with the other Religious. And then returning to herself, she went most obediently forthwith to accomplish this holy mystery, etc.  
In the 10. pag. (speaking of her great charity) he recounteth a miracle, & this it is. In the Monastery there was a Nun that was very weak, & withal had this fancy, that she would in no wise eat any meat, supposing that all sorts of meats were poisoned: and in this frantic humour she kept her teeth shut, by reason whereof her lips and jaws were covered with filth & matter. This religious Marie, having compassion of the poor frantic Nun, and moved with a fervent charity to her, went to see her: and praying her to eat a piece of bread, which she offered her, assured her it had no poison in it. The diseased answered: If you will eat of the same bread, and bite in the side that I with my teeth and jaws (which were cankered) will bite, then will I believe that the bread hath no poison, & that it is good bread▪ Marry full of charity, enforced herself, and with a strong heart, lest she should vomit, promised to do so. Then took she the bread and bit thereof in the same place that the frantic Nun had bitten. And this she did with incredible cheerfulness: hardly had she thus done, when our Lord jesus Christ (by reason of his charity) appeared to the said Mary & said unto her: For this thy so charitable an act, I will give health to this diseased. And so was the sick healed of her infirmity.  
The 11. pag. saith: That (as often, as being in the Monastery, she heard the little bell, which accompanied the most holy sacrament of our Lord, when they carried it to the diseased through the city) she kneeled down on the ground with tears, & was rapt up in a trance, as witness the religious of the said Monastery▪ desirous is she of this most holy sacrament, etc. so hunger after it that jesus Christ appeareth very often visibly unto her, & he himself giveth himself to this religious. The wednesday in the holy week, she went into the low choir, where the Nuns through a window do wontedly receive the holy communion, at the hands of the priest, who is on the other side without: where seeing that all the Nuns had communnicated, and that there was never a consecrat host left for her: she betook herself to prayer, entreating with tears the grace of our Lord jesus Christ that she might have means to communicate, etc. And a little after: Then the holy place (where so rich a treasure as is the body of our Lord jesus Christ was kept) opened of his own accord, & one of the consecrate forms went forth without any visible help, and offered itself to the mouth of this Religious woman which with most great devotion and humility she received. Another time on Innocents day another like miracle happened unto her, who ever increasing in perfecttion & virtue is now come to so high an estate. That about four or five years since, jesus Christ crucified appeared unto her all shining, from whose right side issued a beam of fire which stroke upon the left side of this Religious, who stood right against the Crucifix made and left in her flesh a red mark as big as the stroke of Lance, and this wound on certain days, namely at every Friday openeth: from whence issue certain drops of blood: and she feeleth (she saith) great grief of the said wound. The di●ine Majesty hath showed these wonders since she was made Prioress; which was in the year 1583. in the beginning of julie, etc.  
Pag. 12. When she is in her Cell at prayer the religious see her environed with brightness, and lifted up into the air with a great light, which issues from her breast and face, which signify the great and fervent charity and love of God that is in her. Lastly upon the day of Saint Thomas of Aquine the 7. of March 1584. she (being before advised thereto by our Lord jesus, and by the said Saint Thomas) communicated this vision to her Provincial: And being by him exhorted thereunto for nine days together every day first confessed herself, she received the most holy communion. In these days God showed many favours, with much brightness by night. As she was praying in the Choir on the said feast of Saint Thomas, after Matins, between the hours of four & five in the morning, jesus Christ crucified, gloriously shining, appeared unto her, as before he had appeared, with his five most holy wounds. From his feet, hands and side issued out beams of fire, which wounded the hands, feet and side of this Religious. The wounds and marks of bloody colour most fair remain in her, aswell within the palms of the hands & the feet, as without: the one in a round figure like to a nail, answering the other: & the same side was marked in the same place, wherein she had before been wounded: but with a sign or mark far more apparent. She confesseth that she feels extreme grief of the said wounds, etc. At the end of the letter the Provincial hath these words: Some of my Religious bring I with me, to give good testimony of that which I have said: & he nameth these: Friar Antonio de la Cerda, Provincial of Portugal (who wrote this letter) F. Gasper Leiton, Regent of the College of Lisbon, & preacher to the king: Friar Lewis de Granada, Friar Pedro de Summer, Confessor of the most illustrious D. Henry Cardinal, that afterwards was K. of Portugal  
The second Letter is from Friar Lewis de Granada, sent to the Patriarch of Valencia, The date is from Lisbon the 18. of March 1584. the principal points are these. In the 16. page of the book it saith: that S. Thomas appeared unto her 10 days before his feast, & told her, she should prepare herself: for upon his feast day the Lord would come to visit her, & show unto her grace and particular favour, namely, that of the impression of the five wounds: as was said in the first letter, etc. Also he saith: five or six days the pain endured: during which time, when she stepped to walk, the soles of her feet (she thought trod upon nails etc. And pag. 18. it saith: On Tenable Wednesday, she was in the Choir with great desire to communicate in a window by which the Religious did communicate, right against whereunto was an altar, where the little casket of the most holy Sacrament stood: for the great altar was occupied with the Sepulchre, or monument that was made upon it. In the mean while he saw the little casket open and a consecreate host to issue thereout, which most devoutly she received, etc. And Pag. 19 She told me that for 7. years every Thursday at the Auc Marry hour she hath felt in her head all the pains of the crown of thorns: insomuch that the blood issueth forth: and she hath in her head some small pricks and holes of the said thorns: & the pains endure until Friday at the same hour. She had at a certain time a great desire (as very often she hath) to communicate: at which time she saw in spirit S. john Evangelist celebrate. The Mass being ended, a consecrate host came from the Altar. She then returning to herself (for she was rapt or ravished in spirit) she found that she had the said host in her mouth, etc. All this which I have written (saith Friar Lewes de Granada) she herself told me: and I should write much more, if I would reckon all the marvelous things which our Lord worketh in this blessed soul, etc.  
The third Letter is from the same Provincial, Friar Antonio de la Cerda, sent to Friar Ferdiando de Castro, Proctor in Rome, for the province of Portugal. The date is at Lisbon, the 30. of March 1585. Thus it saith: Since your departure from this city, it hath pleased our Lord from day to day more manifestly to declare how highly he esteemeth la Anunciada. For infinite be the miracles▪ as well corporal as spiritual, which by her means he hath wrought in these parts: which hath been the cause that very many Gentlemen have been moved to become Friars, to whom with my hands I have given the habit. The fame of which miracles hath so far stretched, that it is come to the Moors dwelling in Alualady, which is a castle three leagues from Lisbon: Three whereof, because the hour for them to turn Christians it should seem drew near, marvelously desired to see the Prioress: for believe they could not so great miracles, as were reported of her. And from thenceforth the holy Spirit inwardly moved & provoked them, more and more kindling in their hearts the desire to see the said servant of God. And so much daily increased this desire in them, that one day very early not acquainting one another with th' their purposes, they departed all 3 from Alualady for this city of Lisbon, & came to seek me in this covent, saying, that they knew not what it was, which so inwardly had moved & burned them with so fervent a desire to see the Prioress. And whiles one of the told me these things behold, there cometh the other & afterwards the third. And when they met all three together, they understood that they all demanded one self same thing: they seeing themselves inflamed with one self same desire, were greatly astonished: & perceiving that this proceeded of one self moving of the holy Spirit, and not of curiosity, as some would presume, I carried them to the monastery de la Anunciada, and went into the parlour, and thence sent word to the Prioress, that I would speak with her, without letting her understand why she was called. She presently came: and the 3 Moors were fast by me when we spoke together. She lift up her veil to talk with me▪ and scarcely had the three Moors seen her when they fell groveling to the earth. And in such manner, that needful it was, some which were present should help them up. When they arose beholding her eftsoons, they kneeled on their knees with out a word speaking. But that they lamented without ceasing having their eyes for a long time fixed upon the Prioress. And when I asked them why they spoke not to the Prioress? They answered, that they saw in her so great and admirable things that they knew not what to speak. Having thus said, they besought the Prioress, that he which was by her might give them baptism. She answered, if they would be baptized, that I was there present who would cause them to be baptized. Adding moreover, that this to her Spouse should be greatly pleasing. This done, I returned, leading with me the Moors (albeit to their great sorrow for they would not have parted from the Prioress) home to my Covent. Of all this I advertised the Archbishop, who sent forthwith for the Moors, and I (accompanied with some Fathers) brought them. Brought (as they were) they confessed to the Archbishop in our presence, that they had seen near unto the Prioress, jesus Christ in human shape, put upon the cross. Which miracle was so admirable, that the same thereof stretched through all the kingdom: & great multitudes of people are come to this city to see them baptized. The Archbishop sent for the Prioress, to give them their names. The which at my command she gave unto them. Manuel she called the first, john the second and the third Thomas: who were in this house baptized and with us continue.  
The second miracle which the Provincial telleth is this: A Lady of quality there was which had a canker in one of her Lips. This lady talking with Dona Vincencia told her, that the day following they were to cut the canker: The Lady Vincencia moved with compassion, gave unto her a small piece of fine linen cloth: which the Prioress was wont to draw over her side, saying: that she should put it upon her canker: for she trusted in God that when they should cut it, she should feel no grief at all, etc. The Lady so did. And with great devotion promised, that if she found so much good hereby, that in cutting of her canker, she should feel no pain, she would publish to her power, that God, through the merits of the Prioress his servant, had granted her this so singular & admirable mercy. This simplicity displeased not God, But he granted the rather what she had demanded: for rising up early the day following, she found herself whole, and without any sign where the canker, nor any evil had been, etc. And a little lower. Of all this were instruments made by art of a notary public, at command of the Cardinals most illustrious worship.  
The 3. Miracle which the provincall, telleth is, Anna Rodrigues del Crucifixo, of the third order of Francis, brought with her two small pieces of a wooden Cross, which the prioress had given her. And going to visit one that was diseased demanded a little water to drink. Anna took a porcelan, and pissed water into it. And after in the presence of them all, took a piece of the Cross, which the Prioress had given her, and making a sign of the Cross, cast it into the Porcelan. The piece went to the bottom. And eftsoons (like a candle on a candlestick) arose up right on end. Of this water gave she the patient to drink: Who then began to find himself better, and demanded, what was that, they had given him, which had done him much good. After they had cold him, what had passed, he prayed them to give him more water than before, to drink. Then cast they more water into the Porcelain, where in also was the piece of the Cross. Anna Rodrigues, supposing that the diseased in drinking, had swallowed the same piece, cast in the other, the which went also to the bottom And commning to the other which stood in end in the porcelain, cleaved unto, and was joined together with it. So that of those two, was made a far little Cross which moved all that saw it, to very great devotion. Scarcely the second time, had the sick-man tasted of the water, but he became whole and sound, & the third day also arose from his bed, and went to walk through the city. Of this also was information made by the commandment of the most illustrious Legat. I could (saith the provincial) recount also many other like things. Friar Stephen de Lusignan setteth this down for conclusion.  

The ten particular and principal instructions which we draw from these marvelous effects in these letters missive declared.  
1. The true he and she religious, are much pleasing to God  
2. Holy obedience, is meritorious and charity, humanity, and simplicity of life.  
3. Virginity is a very pleasing spouse of our Lord jesus Christ.  
4. It is needful to reverence and honour the holy Images.  
5. The he and she Saints of Paradise, are intercessors and advocates for us.  
6. It is needful to acknowledge the truth of the most holy sacrament of the Altar.  
7. He pleaseth God which oft times receiveth so great● sacrament.  
8. The gifts and graces of jesus Christ cannot be obtained, without sorrow, prayers and devotions.  
9 The passion and death of jesus Christ, by means of our own works, are profittable for us.  
10. Miracles have ever continued in the Catholic, apostolic, and Romish Church. At the end of this book of the holy Nun, was this.   
Our holy father Sistus 5. through the devotion and request, of the most Catholic king of Spain, hath ordained to be made, the process of the miracles of Friar Lewes de Beltrum, in Arragon, one of the order of the Friars of S. Dominick to put him in the number, and Catalogue of the Saints: and blessed (which shall be another such, as this, of this holy Nun) All that I have said is drawn out of the french book, which Friar Stephen wrote, in praise of this holy Nun. So famous was the same of this nuns holiness: That Cardinal Albertus of Austria sent information to Pope Sistus 5. To whom the Pope wrote this letter following translated into Latin with great joy have we read, that thou hast procured to be written, the virtues of the Prioress of the monastery de la Anunciada, of the most holy virgin, And of the great benefits, which God hath showed her, we pray the divine goodness to make her from day to day more worthy of his grace, & enrich her with his heavenly gift, for the glory of his name and joy of his faithful. Given in S. Mary's at Rome, with the little Ring of the fisher. The 10. of September 1584. and of our Bishopdome, etc. Subscribed Antonio Prucha Badulini. 
Lib. 22. cap. 29. ¶ 3.  Friar john de Pineca, in his book entitled Monarchia ecclesiastica printed at Salamanca by john Fernandez making mention of the Saints, that had the wounds of Christ: nameth this Mary. And so saith he, died the glorious Saint Katherine of Sena in the 1380. year, whose marvelous life wrote S. Antonius and Raimond of Capua: And albeit they both say, that the wounds of our redeemer were printed upon her, S. Antonius affirmeth that at the request of the Saints, they were not showed on her body: yet suffered she incredible pains. And john Brugmano writeth: that the holy virgin Saint Lydwina received the wounds of the redeemer: But that the virgin besought God. That to avoid the applause of the world they should be covered: And then the skin grew and covered the wounds Lorenço Surio, saith: that the holy virgin Gerturd of Esten, upon good Friday in the 1340. year received the wounds, and for many days ran blood from them seven times a day. At this time it is publicly said, and there are pictures of her, that there is a religious in Portugal of the order of Saint Dominick, Which hath the wounds of our redeemer Hitherto Friar john de Pineda. The same author part 3. lib. 22. cap. 23. ¶ 3. affirmeth for an approved thing; that their Saint Francis had the wounds of jesus Christ: as a little lower ye shall perceive. Concerning those which had the five wounds I will recount to this purpose, an admirable history whereof make mention many of our adversaries who as well in Dutch as in Latin, both in verse and prose have written that the Dominick Friars have always holden a certain emulation, envy & hatred toward the Franciscans, for both being beggars, they could not well agree together. It happened tin Berne one of the 3 Cantons of the Switzers in the a thousand 5 hundred & ninth year that the Franciscans were much more esteemed and favoured then the Dominicks which the Dominicks: perceiving, much stomached: and so they consulted to find remedy for such a mischief. Four of the chief of their order, came to understand the causes, why the Franciscans were before them preferred. These two, besides others which I will declare, they found to be the principal causes: first, that Saint Francis had the wounds of Christ. The other, the brawling Question which was between them, and the Franciscans, whether the virgin Mary was conceived in sin or no. The Domincans did affirm it: the Franciscans denied it. For this cause, the common people moved with foolish devotion, and with a zeal without knowledge, much loved the Franciscans, & made no reckoning of the Dominicks. The Dominicks then understanding the cause of their so great evil, the remedy which they put, was this. A simple Friar they took, which they had in their covent, a young frantic, or holy hypocrite, & so deceived him with many persuasions & gave him certain enchanted drinks, that the small understanding which he had, they took quite from him. They mark, as they could, the five wounds upon him. They made him to believe (and he foolish also believed it) that he had then truly as S. Francis had them. And here stayed they not: They made him believe, that the most holy virgin Saint Barbara, and Saint Catalina de Sena, appeared, and revealed great things unto him, they made him believe, that S. Mary gave him the red consecrated host, and that she presented him with the blood of Christ and that she commanded him to go the Cabildo or Senate, and say, that which she had commanded, given him in. And among other things, this was one: that the holy virgin was conceived in sin, & that for this cause, they ought in no wise to permit the Franciscans, to dwell in their City, for that (besides that they are certain lost persons, and without reformation) they taught a gross error, which ought in no wise to be suffered. That the holy virgin was conceived without sin. He told them also, that they should highly honour an Image of the holy virgin (which their Friars had made by a certain Art) that distilled tears by the eyes as though it had wept. All this at first was believed, that red blood was adored. As the very blood of Christ, and was sent to great Lords, as an incomparable Treasure. Great concourse there was to the weeping Image. So well knew the dominics to draw water to their mill, that they only were holden for holy, and so carried they all the Alms and devotions of the people. And the poor Franciscans were cast aside, and no man made reckoning of them. The Franciscans then seeing themselves so despised, and perceiving (like people as well exercised in false miracles) as were the dominics, and the rest of the popish Clergy) the craft and deceit of the dominics: used great diligence to discover the villainy. So much did they, that at last it was discovered. The four principal Authors of this Tragedy in the one thousand five hundred & ninth year, were burned, and the rest were pardoned. Those deceivers that so shamelessly, make a mockery of religion (besides these aforesaid) confessed in their torments great abominations. (As the papists themselves that wrote this History do witness wherein the Pope sending His Legate for this purpose, put all, to silence: For he feared to lose his ecclesiastical persons, which so great service with their false miracles have done and do unto him. For well understandeth the Pope, their superstitions and Idolatries (whereof their religion is full) to have been invented or at the least confirmed with like deceits of feigned apparitions, revelations and false miracles. Into this reprobate sense, God leaveth them to fall, for not reading of the holy Scripture: which is the only rule of the well living and serving of God. As his majesty will be served. But return we now to our holy Nun, who with full gale until now, most happily sailed, and set (as say the Gentiles) on the top of Fortune's wheel, so much as was possible of small and great. Aswell in Portugal, as else where, was esteemed and reverenced. O how often of her was it said. Blessed is the womb that bore thee, and the paps that gave thee suck. She nothing wanted in this world to be wholly blessed, but that then she should die. O how great a Saint shall hell possess. O how great a Saint hath the Roman Church lost. Now that we have hard the Pro, Let us hear the Contra. From this spouse of jesus Christ, so holy, so charitable, and so miraculous, would the true jesus Christ) not her husband which was the devil) that the Mask of hypocrisy, wherewith she was covered, should be taken away, & her abominations, wickedness, superstitions, & Idolatries discovered. And so at the end of the admirable year 1588. was she condemned: as a certain book, which at the beginning of the year following, being the 1589. was printed at Sevil, doth witness: from whence word for word have I drawn that I will say against other. The title thereof is this.  
A Relation of the holiness and wounds of Mother Mary de la Visitation, which was Prioress de la Annuntiada of Lisbon, and that which was declared, in the Sentence which was given.  
All the book will I not set down, but the principal points thereof will I take for my purpose. Thus than it beginneth. Having committed the verification of the wounds and holiness of Marie Prioress de la Annunciada of the order of Saint Dominick, to the most reverend and illustrious archbishops of Lisbon and Braga, the Bishop de la Guardia, the Provincial of Saint Dominiks' order, the Inquisitors of this City of Lisbon and Doctor Paulo Alfonso of his majesties Council. The said Lords went to the Monastery, upon the said verification and examination, by the testimony of many Nuns of the said Monastery which consentingly, declared, that the holiness of the Prioress was feigned, and the wounds painted. The information ended, the said Prioress was brought before them whom they commanded to swear upon the Mass book and Christ crucified, that she should say the truth, of that should be demanded of her. And if she so said: that God should help her: And if not, that the devil should carry her away. Frst how said she that she had oft times seen the mother of God? And how had she the wounds: By the oath she had made, she answered: That at nine or ten years of age, she entered into the Monastery. And after she had made profession, being seventeen years old, one day, as she was praying, to her was it revealed, that God would cherish her: And that anonother like day, when she was at prayer, came the Angels and put a Crown of thorns upon her head: which wounded her. And many days after being in prayer, Christ crucrufied appeared unto her and of the beams that issued from his wounds, were those which she had, imprinted: And Christ (whom she called husband) oftentimes appeared to her) and talked with her, and holp her to say over the prayers, and that she confessed to this confessor that she said: Gloria Patri, & tibi & Spiritui sancto. The Confessor told her she should no more say so: but Gloria Patri, & Filio, & Spiritui sancto: as saith the holy mother the Church. And in a conference which she had with her husband, she told him that which her Confessor had said unto her. And the husband answered: she should do what her Confessor had commanded her. The foresaid Fathers seeing she sought each way to make herself holy, and yet all was feigned, as the other Nuns declared unto them; they persuaded her to say the truth of that which had passed, seeing all was fictions, and so to them it appeared, by information which they had taken: and that she should crave mercy: and so would they have compassion upon her. But (she persisting that no other truth there was, but that which she had said, as her husband well knew) they left her. Another day in the Visitation which they had with her, they took hard soap and hot water, and well washed her hands and wounds. And when they began to do it, she feigned to have great pain. And after a while that they had washed them, the said wounds were taken from her. And when she saw they were taken away, she fell to the earth, and began to weep, sigh, and crave mercy, and cast herself at the feet of the said Lords: who willing her to confess the truth: she was wearied and dead (said she) and that they should leave her till another day, and she would confess the truth: and so they left her in guard of the Nuns, charging them on pain of excommunication, they should for no cause leave her alone. Another day the foresaid Lords returned to the Monastery, and caused the said Prioress to be brought before them. And demanding of her how that business passed: she said: that the truth was, because men should esteem her holy, she had painted the wounds on her hands, and that ordinarily she so did: And that, that of the side she had only done thrice with a knife which she had in her comb box. Once when she published, that the said wounds were made: Another time at a visitation, made by the Provincial of their order the last, this which now is done: being like unto the scratch of a pen. And that the Crown of thorns upon her head she made, pricking herself with a knife, and making the blood to issue forth: and that this she had done six or seven times, Being demanded how she imprinted in the clothes, the five drops of blood which were (said she) of the wound in the side: She answered, that she carefully took certain holland clothes, and painted them with blood, and when they gave her some, to touch the wound which she feigned in her side: she cut them before those which gave them in such sort, that they were like unto those which she had, and put them upon her breast, and draw fourth, and gave them those, which she had painted. Being demanded, when the Moor captain, of them, resident in this City of Lisbon, and had been viceroy of Biquinos came to see her how printed she the wounds in the little cloth, which she gave him: She answered. Because she saw that the Moor did mark her, she drew a little, the curtain of the lettife window, feigning, that for shame he should not see her putting the cloth upon her breast, she took out of her comb box a knife, and so pticked her finger that it bled, and painted therewith the same cloth, and afterwards put it upon the breast and began to strain the same before them all: and drew it out imprinted with blood and all believed, it was the blood of her side, being demanded how she had put those drops of blood upon the rotchet of ●he Pope's Collector: She answered: That the Collector persuading her, to put some blood of her wounds upon the said rotchet at such time as she chanced to have a blister on her hand she took it away in such sort, that the blood issued and therewith rubbed she her hand in the rotchet, and it remained died with blood. Being demanded how she lift up herself: And how the Nuns saw her many times, to shine in her Cell: She answered: that she kindled in a chase dish a fire with small light, and put before it a looking glass, and that the light stroke upon the glass, and the reflection of the glass glimpsed in her face: And that she should seem to have been lifted up, she put her feet upon Chapins or women's shoes: other times upon timber, which she had purposely provided: whereupon she so sat, that she seemed to be lifted up into the air: demanded, that being in mortal sin, how she dared every day to communicate: She answered: She ever trusted that our Lord would draw her in time to repentance: and hereof she craved mercy of the foresaid Lords. This notwithstanding, they proceeded to take further information: wherein the Nuns declared, that she being one day in the Chapter, was lifted up, and a place made by her side, as though some man should sit there: Demanding of her for what purpose she did that she said: See ye not that our father Saint Dominicke came thither, and there sitteth: And many other things, which to avoid tediousness, I omit.  
The foresaid process seen by the foresaid Lords, and the offences which thereof redounded against the Prioress: the sixth of the instant month of December in the 1588. year, they pronounced sentence against her, in the Monastery of the mother of God, of the order of Saint Francis, in this city: from whence they commanded to carry her, and in her presence was published and read the sentence which we will now declare. And afterwards, the 8. of the said month in the pulpit of the great Church of this city, at the time of the great Mass with an high and audible voice was published. Whereby they declared that through only zeal, that men should deem her holy, all that to be and have been feigned. And for that she had not dealt with, nor invocated the devil, they adjudged her to perpetual imprisonment. And that in five years she might not be confessed, nor communicate, except in case of necessity: and three feasts in the year, and in the jubilee: and that she should neither bear vail nor habit, nor have any active or passive voice in the Chapter, nor be elected to any office: And that for five years she should eat upon the ground, and that the fragments remaining might not to any (no not to the poor) be given, but burned: and that when they were to go forth of the dining place, she should lie prostrate on the earth, that all the Nuns might pass over her: and that on wednesdays and fridays they should give her discipline whiles the psalm of Miserere mei last. And that she should be carried forth of the city to a Monastery of the same order, 25, leagues upwards the river Tei●, where she should be included in a cell, and not go out of the cell, but at the Massetime and Cannonicall hours: and that she might talk with no Nun (one excepted) which the Prioress of that Monastery should appoint her; and that she should be instructed in the faith. And that her picture upon the wall of the Annunciada should be blotted out, that no after sign remain there ever to have been: and that the small clothes with the five wounds, & other her things should be carried to the Inquisitors, where they should be: and otherwise to the Provisor, or curate of the parish, who was to appoint what should be done with them.  
Now to advise all those that truly desire to serve Christ, of whose name they are called Christians, and will live according to his holy Gospel and law, and not according to that which men have invented to live in pleasure. Some notes and considerations will I here make of that which hath been said upon the life and sentence of this holy Nun. First, as touching the ten instructions drawn by Lusignan, out of the Letters missive, It were good to show how false they be all in general, and every one in particular. For not upon the word of God, but upon dreams, false miracles, illusions of the devil, & imaginations of a cursed hypocrite (which feigned herself to be no less than Christ) have they any foundation. But seeing our adversaries by public sentence have condemned all that contained in the Letters, concerning the holiness and miracles of this Nun, to be false, feigned, and hypocritically done. I will not pain myself to prove their falsehood. Only I will tell them: that when they will prove their new articles of faith, they seek better proofs. For dreams and false miracles are now nothing worth. The time through the mercy of God, is not now as wontedly it was, when the Clergy easily deceived the people, and made them to believe all whatsoever they listed. Blessed be the Lord for the light which in our times he hath given us. His Majesty give us grace to draw near unto it: For the servant that knoweth his masters will, & doth it not, shall be more punished than he that knoweth it not. Besides this, there is nothing in these his ten instructions, which hath not already in the two precedent Treatises, of the Pope, and of the Mass, been sufficiently confuted. To them I refer myself. Our redeemer jesus Christ, when he began to preach his Gospel, confirmed the same with true miracles: and departing from this world (as Saint Mark in the last chapter of his Gospel declareth) for the same effect to confirm the evangelical doctrine, he left to his Church the gift of working miracles. This gift in the Church (I would say in some of the faithful, for all had it not, as witnesseth Saint Paul, 1. Cor. 12. where reckoning up the gifts of the holy Spirit, and how he distrributeth them amongst other, he saith And to another are given the gifts of holiness by the same Spirit. To another working of miracles, etc.) for some time continued, until the doctrine was confirmed, and then afterwards ceased. Albeit God, using his omnipotency, leaveth not sometimes to do miracles. But this is extraordinary, and not common as then it was. The Antichristians willing to be sold for Christians, pretend, and do confirm their new and false doctrine with new and false miracles, of which their books be full. For this is the chief proof wherewith they confirm their doctrine.  
Concerning that of the five wounds, there is no word in all the new Testament, nor in any of the ancient Doctors, which for the space of one thousand and two hundred years lived in the Church of God, that any of the Apostles, no not Saint john the dearly beloved Disciple, nor yet the holy mother of our redeemer herself hath had them; nor ever was it said, an●e he or she Saint in all this time to have had them: for so much as I remember, to have read the first, that they say, had them, was Saint Francis, and this a few years before his death: who died in the 1226. year. The book of Conformities, fol ●. demandeth. In which of the saints have the miraculous wounds of Christ been imprinted? The same answereth: In none, but in the blessed our Father Saint Francis: As witnesseth the Roman Church: and commandeth the faithful to believe it. Afterwards say same: that in the 1340. year Saint Gertrude had them. And holy Ludivina (say they but know not in what year) also had them. Also they say, that S. Katherine of Sena, who died in the 1380. year. And in our days, in the 1588. year, was a public voice and fame▪ that the holy Nun of Lisbon had them, For so great a truth hold they that of Saint Francis: that if any believe it not, or doubt it, for an heretic is he ●olden, and as an heretic ought he to be punished. So that it is now one of their new articles of faith. And so Pope Gregory did command it to be believed. The same commanded Pope Alexander the fourth, and saith, that with his own eyes he saw them, as in his Bull he doth witness. Another such like Bull gave out Pope Nicholas 3 and Pope Bendict 12. who granted (besides this) to the Franciscan Friars, that they should celebrate the feast of the wounds of Saint Francis. All this saith the book entitled, Of the Conformities of Saint Francis, with jesus Christ, A book full of blasphemies seeing it maketh him equal with jesus Christ, & proveth S. Francis with many reasonles reasons, to have been much more excellent than S. john Baptist. 
Blasphemy, which saith S. Francis to be much more excellent than S. john Baptist.  Amongst which he setteth these down, that he converted many more than john, that he preached repentance 18 years, & instituted the order of Penance: & S. john but 2 years, and some what more preached. john received of the Lord the word of repentance: Francis received it of the Lord & of the Pope. And which is more (terrible blasphemy to add aught to the infinite power of the Lord) S. john was a friend of the Bridegroom. The like to the Lord jesus Christ was the blessed S. Francis. In holiness to the world was john most singular. In conformity of his wounds with Christ was Francis then all men more excellent. S. john is advanced into the order of the Seraphins. In the same Seraphical order & seat of Lucifer is placed the blessed S. Francis, etc. If this be not to make a mockery of Christian Religion, of the majesty of the Son of God, and of the holiness of Saint john Baptist, what shall be? Friar john de Pineda, a Friar Franciscan. part. 3. lib. 22. cap. 23. ¶ 3. speaking of his holy Saint Francis, saith thus: A few years before his death, fasting and praying upon the Eve of Saint Michael the Archangel, he received in his virginal body the wounds of jesus Christ, by the impression of the same jesus Christ. as say Vbertino and the Master Pisano, S▪ Francis himself to have revealed the same, having suffered most terrible pains when they were imprinted, etc. He confirmeth his saying, with the sayings of Vbertino and the Master Pisano, who is the Author of that blasphemous book of Conformities. They say the same. Of no great credit be these two Authors: as easily as they speak it, with the same facility will we condemn it.  
It is said of Saint Francis, that he covered the wounds of S. Katherine of Sene, saith Antonius, that she besought God they should not be showed upon her body: Of S. Lydwina saith john Brugmano, that to avoid the applause of the world, she besought the same at God his hands. Of S. Gertrude saith Surius, that for many days ran blood from them 7. times every day. But of our holy Nun of Lisbon say the Provincial, and Friar Lewes de Granada, and it was the public voice and fame, that she had them and showed them, & that they yielded always fresh blood, wherewith she painted the small clothes which they gave her. The Provincial saith, that the wound of the side on certain days, namely the fridays, opened; & that certain drops of blood issued from the same. etc. Surely this was much more shameless than all the others. Saint Francis and the rest said to have the wounds, lived in the times of great ignorance, aswell of good letters, as of true and pure Christian religion, when the Roman Antichrist was absolute Lord of all, & swayed both swords, spiritual and temporal. Then was there none that durst whisper against him, nor that was so bold to say unto him, thou dost wickedly: but it should cost him his life, or little less. An easy thing was it then, with such like fictions of wounds and other miracles to deceive the simple poor common people. But now that the Lord hath given so great light of his Gospel, a very hard thing shall it be to be long time manitained with like opinion of holiness: by and by flieth away hypocrisy: by and by God raiseth up some to speak and write against it. Unhappy therefore was this Nun, as touching the word, that in our time and not in their days, she lived. Had those, said to have the wounds, been well examined, and with hot water and hard soap washed, their hypocrisy no no doubt had been discovered, as well as that of our Marie de la Visitation: Wherein as touching the soul, were they more unhappy than she: seeing they died in their hypocrisy, wherewith they deceived many, and until this day do deceive with it. But our Mary living of her hypocrisy convinced, in time (it may be) will she employ her great wit to better purpose, and crave mercy at the hands of God, whom so wickedly she hath offended. And so his Majesty give her grace truly to convert to the true Christian religion: which not with dreams, nor false miracles, but with the word of God itself is confirmed. His Majesty show her this grace and mercy. Had this miserable creature (as did the others) died before her hypocrisy had been discovered, canonized had she been, as they were, and for ●o holy had been holden, that hardly in all heaven should her Dominickes have found place to have set her Had she been a Franciscan, as she was a Dominicke, her Franciscans would have placed her next to Saint Francis in the most highest place of the Choir of the Seraphins, joining to the seat of Lucifer, where they themselves said, that their Saint Francis is placed.  
Much do I marvel at the Lords which examined the process of this devilish creature, this truly possessed of the devil, another Magd●len de la Cruz. Another such as she, whom they called in England, The holy Maid of Kent: who in the time of Henry the eight, king of England did wonderful and most false miracles. Against whom was made process, and all proved to be false and feigned, as was that of our Nun. For which she was sentenced to death, and so was executed. That which passeth in the Pontifical kingdom, is a thing against all ●ustice, that one for speaking, as in his conscience he thinketh, and according to that, which the word of God in the holy scriptures hath revealed: that he knoweth no other Purgatory, but the only blood of Christ, that he knoweth no other righteousness, but that which is received by faith: and that none is to be called upon▪ but God alone, by the only mean of jesus Christ, etc. That he shall die without redemption: and with greatest disgrace before the world: and that Magdalen and Marie, and other such like, being cursed blasphemers, perjured in public audience, possessed of the devil, mockers of Christian religion of God, and of jesus Christ his son, shall live, True it is, that they were condemned, yet not to be burned, but to certain F●ia● like peasants and restraints. Arise Lord, judge thine own cause. Behold, those die, that confess thee, and they that blaspheme thee do live. Very much I say do I marvel a● these Lords, which condemned this cursed M●rie, that they should use these words in their sentence which they give against her: All that which this Nun hath done, is, and hath been feigned of 〈◊〉 only that they should hold her for holy, and that she had not dealt with, nor invocated the devil. Surely they speak in this (let their Lordship's pardo●●e) against their own consciences, which told them her miracles to have been done by the a●●e of the devil, with whom doubtless, was she very familiar, and he was her husband, conductor, and guide. For how could she do the miracles she did without the help of the devil, and her invocation upon him? That which she saith, that jesus Christ appeared unto her, now accompanied with he and she saints, and now alone: that very familiar he was with her: that he ho●p her to pray over the hours, that he was her husband, and imprinted the wounds upon her. Let all this be feigned of her, as all is feigned, that men should take her for holy: and more foolish they that believed her, and did not remember Magdalen de la Cruz. But what will they say unto me of the diseased and frantic Nun which was healed, as the Provincial in his letter witnesseth? That the Provincial lied will they say, and that the Nun was not healed? I think not so. Healed she was by the mean which the Provincial reporteth, by miracle wrought by the devil▪ What will they say unto me of the Lady of quality that had the ●anker, and was healed, as the same Provincial doth witness: and saith that all this was taken by faith, and testimony before a Notary public by commandment of the Cardinal? What will they say unto me of the diseased people, who forsaken of the Physicians, with drinking of the water wherein was the little 〈◊〉 of the wooden cross, which the Prioress had given to Anna Rodriguez, was healed? What will they say unto me of this little 〈◊〉, which set itself upright, and of the other also, that being cast into the water, clave unto, and was joined with the first: so that of them twain one fair little cross was made, which moved to great devotion all those that saw it? (and this was that, which the devil with this false miracle of the cross pretended, to cause them to commit Idolatry) of this also was information taken by commandment of the Legat. Of many other such like things that the Provincial faith, he could declare, what will they say unto me? How could these things and the rest be done without the art of the devil, without his help, and invocation upon him? I demand of them, what was that, which the three Moors saw in the Prioress, which were things so great & marvelous, that the Moors were not able to speak. To the Archbishop of Lisbon in the presence of the Provincial and many others, they confessed, that they saw near to the Prioress, jesus Christ in human shape, put upon the cross: throughout all Portugal was this miracle published. Will they say unto me that it was the true jesus Christ, or that it was the illusion of the devil: that it was jesus Christ will they not say: For in their Sentence they say: All whatsoever this Nun hath done to have been feigned. It followeth then, that it was the devil in human shape, that appeared unto her. Saint Paul doth advise us, 2. Cor. chap. 14. that Satan is wont (the better to deceive) to transform himself into an Angel of light. But here in the business of these three Moors, much more bold was Satha●, transforming himself into Christ crucified, and taking his form upon him. O the great patience of God. And the Provincial addeth. So famous, and so admirable was this miracle, that the fame thereof hath stretched throughout all the kingdom, etc. Then was it a true miracle. But of those, which Satan worketh, to deceive men, and not a fiction of the Prioress. Why make their Lordships no mention in their sentence how the Prioress had made Satan to appear in the figure of Christ crucified? And how that little so devout a cross was made? and how the sick persons were healed? The principal passed they over, lest they should 〈…〉 superstitions and Idolatries. That which they demanded of her is. How said she, that she had oftentimes seen the mother of God? whereof in the Letters were made little mention? O great subtlety: herewith they have stopped the mouth of the people. All these things was the just judgement and punishment of God, wherewith he punisheth those, that believe not the word of God, revealed in the holy Scripture: but believe lies confirmed with false miracles & illusions of the devil. The principal resteth for me yet to demand. What was, I demand of them, that consecrate form, as saith the Provincial, or host consecrated? as saith Friar Lewes de Granada, which the wednesday in the holy week issued out of the little casket, wherein the most holy sacrament lay: which casket, of itself opened, and out of it issued the said host without any visible ministry, & was presented to the mouth of the Religious, and she received it with most great devotion etc. The Provincial addeth: that another time upon Innocents day another such like miracle happened. Friar Lewes de Granada saith: That the Mass being ended, which Saint john Evangelist did celebrate, a consecrated host came from the Altar, and was put into the mouth of this most holy Nun. Of Mag●alen de la Cruz was it said: that when she communicated, she lifted up a rod to measure the height of the ground, as in the Treatise of the Mass we have noted. The host which Mag●alen the Franciscan hypocrite, and that which Mary the Dominican hypocrite received (albeit the ordained Masse-Friars and with intention to consecrate, did consecrate them, murmuring over them their words of consecration Hoc est enim Corpus meum: were not the body of jesus Christ, whose glorious body sits at the right hand of the Father, and is not to descend thence, until he come to judge the quick and the dead: As witnesseth S. Peter. Act. 3. 21. Whom (meaning Christ) the heavens must contain until the day of restoration of all things: And so do we hold it for an article of faith, and confess the same in the Creed: Were there no other proof to prove their consecrated hosts, their sacrament of the altar, not to be the body of Christ: this in good reason, should suffice, that the devil useth his consecrated hosts: he carrieth them into the air and putteth them into the mouth of his he and she devoted, that men may hold them for holy. As these two domestical examples of the Franciscan Magdalen de la Cruz, and of the Dominican Mary de la visitation, do confirm the same. But for as much as many other proofs they are taken out of the holy scripture & out of the ancient doctors, which we have noted in the Treatise of the Mass, there mayst thou read the same. This opening of the casket, this issuing out of the consecrated host, and visible coming through the air, without any visible mystery, and putting it in to the mouth of Magdalen, of Mary, and other such like was by the art of the devil, he came between and was invocated. Open then thy eyes, O Spain, and understand: Suffer not thyself to be deceived in the first article of christian religion. Remember it is the first commandment which our great God (whose name is jehona) commandeth us to keep. Thou shalt have no other Gods before me. How can that be God, how can that be a creator, which the devil useth to cause the people to commit idolatry, to entertain the feigned holiness & hypocrisy of Magdalen & Mary, and of other such both he and she? Holy and blessed is our God: he abhorreth wickedness, hypocrisy, superstition & idolatry, Therefore conclude, that he which entertaineth these abominations is not the true, but a false God, made by the invention of men, and Satan their father, which governeth them. And this is the just judgement and punishment of God, that they which neither read, nor hear, nor yet give credit to the word of God, registered by the holy prophets and Apostles, without which, there is no salvation, may believe lies: wherewith Antichrist, and his father the devil deceived them, to carry them with him into hell. These things which we have spoken of, done by these Ladies, I confess, are miracles, and they caused that which our adversaries hold for the sacrament, and for the body of Christ, truly to come. But of these they are, which the false prophets, Antichrist and their father the devil do, as our redeemer forewarneth us, Math. 2●. 24. and his Apostle, 2. Thess. 2. 9 wherewith they that are founded upon the firm rock, which is Christ. they that be taught by the word of God, shall not be deceived: But they that be founded upon the sand, they that confirm their opinion with dreams, imaginations, and human tradititions, these shall believe them, and hold them for true miracles, which God hath wrought & so believing them, shall perish, except God having mercy upon them, do before they depart this world convert them. With their Lordship's favour, conclude we then, saying: that Mary de la visitation, did her miracles by the help and invocation of the devil, for otherwise could she not do them. I vehemently suspect the cause of their so saying they fear to give occasion, lest some begin to think that their Sacrament, which they sell for the body of Christ, is not the body of Christ, nor his Sacrament, which in his holy Suppe● he instituted, but their profanation thereof. This if our Spaniards begin once to understand the pontifical kingdom will wholly fall, the kitchen of the Priests and Friars, which is the Mass and Purgatory, will be cold: and so superstition, ignonorance, heresy and Idolatry, as a new thing, which hath no foundation in the word of God, but in dreams, with false miracles, and illusions of the devil, shall likewise fall, and the ancient doctrine of the Gospel of Christ crucified, written in the holy scripture, maugre Antichrist, shall flourish through the world. Blessed and ever glorified be the holy name of the Lord: who by his great mercy freed us from such ignorance, errors, and superstitions, heresies & Idolatries, where we were nourished: who delivered us, I say, from the power of darkness, and translated us into the true kingdom of his beloved son, in whom we have redemption by his blood, and forgiveness of sins. What shall we render (speaking as doth the Prophet) unto the Lord, for all his benefits bestowed upon us, we will take the cup of our Salvation, and call upon the name of the Lord. No other willeth God, for all his benefits, but that we be thankful, and call upon his name. Thus shall the number of those whom God hath elected to life eternal, increase: and so the kingdom of sin, death & the devil, which is the kingdom of lies, of false & new doctrine, confirmed with dreams, false miracles, and illusions of the devil, shallbe destroyed: and that of grace, life and of Christ, which is the kingdom of truth, & the true and old doctrine, confirmed with the word of God, shall abide for ever. To whom, which is one God, Father, Son and holy Spirit who liveth and reigneth be perpetual hon●● and glory, Amen.   

An Addition.  
I In the month of April 1588. Philip the second of that name king of Spain, pretending to send his invincible fleet for the Conquest of England made choice by the advise of the Prioress of the monastery of the Anunciada, whose name was Mary of the Visitation, as most worthy for her holiness to bless his Standard royal, the which she did with using divers other ceremonies, & in the delivery thereof, to the Duke of Medina Sedonia, who was appointed chief General, she did pronounce openly good success and victory to the Duke, in saying he should return a victorious Prince. This standard was carried in procession by Don Francisco de Cordova, who was a Spaniard & the tallest Gentl. that could be found, he being on horse back to the end it might be the better seen: at the solemnzing whereof there was such a number of people assembled, that divers of them perished with the throng. There was present the Archduke Albertus, which then was Cardinal and Governor of the kingdom of Portugal, the Pope's Nuncio the Archbishop, who was head inquisitor with divers other Nobles, Prelates & Gentlemen. This solemnisation dured so long that Albertus fainted with fasting, and this holy Nun to comfort him, caused a mess of the broth, which was for her own diet to be brought, presenting it to him, which he accepted most willingly, coming from the hands of so holy a Nun, as than she was holden to be: but about the beginning of December next after, all her holiness, false miracles, and great dissimulations was then found out, and she condemned & punished for the same, according as is r●bersed in this book. About the end of this year 1588. that this holy Nun was discovered in Lisbon, there was also discovered in Sevil one father ●yon, who was counted to be a most devour and religious man, but by his own fellows of his profession, he was discovered to be a great hypocrite, and a most vicious 〈◊〉 given to carnal lusts, and for this and divers other causes he was committed to the prison which is in the Cardinal's house of 〈◊〉.   

A Table, wherein by certain Antitheses is declared the difference and contrariety which is between the ancient doctrine of God, contained in the holy scripture, and taught in the reformed Churches: and the new doctrine of men, ●aught and maintained in the Roman or Popish Church.  jerem. 6. 16. Thus saith the Lord, stand in the ways, and behold, and ask for the old way, which is the good way, and walk therein, & ye shall find rest for your souls. 
THe ancient doctrine of God doth teach, that the holy Scripture being the word of God divinely inspired, hath most sufficient authority of itself, & containeth all necessary doctrine to piety, and our salvation: as S. Paul clearly teacheth. 2. Tim. 3. 15. 16. 17.  
The new doctrine of me● teacheth, that the holy Scripture, although it be the word of God, should have no authority, were it not for the approbation of the Church, and that it is an unperfect and maimed doctrine, which containeth not doctrine sufficient to piety, nor our salvation, but that this defect must be supplied by unwritten traditions, Belar. de verb. De● non scrip. l. 4.  
The ancient doctrine of God, doth teach that ignorance of the holy scriptures, is the cause and mother of errors, as jesus Christ our Lord doth witness, Mat 22. 19 saying to the Sadduces, Ye err, because ye know not the Scriptures, nor the power of God▪ and therefore the duty of every faithful Christian is to read, meditate, and search the holy scripture, as God commandeth his people, Deut. 6. 7. & chap. 12. 32. & chap. 17. 19 josua 18. Esa. 8. 20. And Christ our Lord in the new Testament, joh. 5. 39 And as did the faithful in the time of the Apostles Act 17. 11. 2, Tim. 3. 15.  
The new doctrine of men doth teach, that ignorance is the mother of devotion: and that to keep religion safe, it is needful to forbid the lay or secular men, the reading of the holy scriptures, seeing it is the cause of many heresies. Bellarm. de verbo Dei lib. 2 cap. 15 & 16. cens. col. f. 19  
The ancient doctrine of God doth teach, that many deceivers and false Prophets are gone out into the world, and that the faithful therefore are to prove the spirits, whether they be of God, 1. Io. 4. 1. And that the holy scripture is the touch, whereby this proof and examination ought to be made, joh. 5. 39 Act 17. 11. So that all doctrine contrary and repugnant to holy Scripture (be it of Counsels, Fathers, Doctors, old or new, and that as saith the Apostle of himself or of an Angel from heaven) ought not to be received nor taught in the Christian Church, Gal. 1. 8. 1. Tim. 1. 3. & chap. 6. 3. 1. Pet. 4. 11. 2. joh. 10.  
The new doctrine of men doth teach, that whosoever contradict the Pope, & his decrees, & human traditions, be false teachers, & that the Pope hath authority to judge of all controversies, and of the true sense of holy Scriptures, and that from his judgement it is not lawful to appeal. Bellar. de verbo D●● interp. lib. 3. cap. 3. etc.  
The ancient doctrine of God doth teach, that we ought to serve God alone: which is the Creator and governor of all the world: following the doctrine of Christ which saith, Matt. 4. 10. Thou shalt worship the Lord thy God, & him only shalt thou serve.  
The new doctrine of men doth teach, that we ought not to serve God alone but also the Saints: that they hold them for patrons of kingdoms, people, cities, societies, and infirmities. Bellarm. de Sanct. beat. lib. 1. cap 12. Cens. Col. fol. 230.  
The ancient doctrine of God doth teach, that the lawful worship of God is to be founded upon the holy Scripture: & that God will be served according to his will and word, in spirit and truth, joh. 4. 24. and not after the opinion, nor by the traditions nor customs of men. as God by his prophet Eze. 20. 18. doth very expressly teach us, saying: Walk not in the ordinances of your fathers, nor observe their laws, nor defile yourselves with their idols: I am the Lord your God. Walk in mine ordinances, and keep my statutes, and do them. The same teacheth jesus Christ, Mat. 15. 9 saying: In vane do ye honour me, teaching for doctrine the commandments of men.  
The new doctrine of men doth teach, that in the worship of God, the traditions, ceremonies, and constitutions of the Roman Church ought to be observed: and that the Cannon law doth equal the constitutions of the Popes in value with the Gospel▪ and that it is necessary to keep them: for (as saith Pope Leo 4.) The Gospel cannot well be observed, if a man obey not jointly therewith all the decrees and constitutions of the Fathers, Dist. 15. cap. Sicut. & Dist 19 cap In canonicis & Dist. 20. cap. De libellis.  
The ancient doctrine of God teacheth, that the worship of images is a thing abominable, Deut. 27. 15. Leuit. 26. 1. and expressly forbidden in the second commandment of the law of God, Exod. 20. 4. and Deut. 5. 8. 9 also, that the holy Spirit calleth images, Teachers of lies and vanity, jerem. 10. 8. Habac. 2. 18. And therefore in no wise to be allowed in the Temples of Christians, in which jesus Christ hath been painted out before the eyes of the faithful, by the preaching of the Gospel, Gal. 4. 1.  
The new doctrine of men teacheth, that the worship of images is well pleasing to God, and very necessary and profitable for the Church. And that images are the Books of the laity. He therefore that teacheth the contrary is cursed and anathema. Concil. Trid. Sess. 9  
The ancient doctrine of God doth teach, that Christians ought to imitate the faith, godliness, and good doctrine of the Saints, as they imitated Christ. 1. Cor. 11. 1. Heb. 6. 12 cap. 13. 7. But that in no wise they ought to invocate them, nor put their confidence in them:  

1 Because invocation is an honour due to God alone, which he declareth by his Prophet Esay, 48. 11. Mine honour will I not give to another.  
2 Because the Saints being in this world will not receive this honour, neither the Angels. As Act. ch. 10. 26. chap 14. 14. Reu●●●s 19 10. chap. 22 9 appeareth.  
3 Because they be ignorant, and do not know us: as Esay. 63. 16. doth very clearly teach, saying: Abraham hath forgotten us, and Israel doth not know us Thou Lord art our Father and Redeemer.   
So that as the Israelites in the old Testament were idolaters, and transgressors of the Law of God, when they sacrificed to another then God alone. So be all they at this day, that invocate Saints or Angels: wherein they do contrary to the doctrine of Christ. Ma●. 6. 9 chap. 11. 28. joh. chap. 16. 24. And contrary to the example of all the Saints, Psal. 22. 6. Ne●●e. 9 27. Gen. 32. 9 Exod. 2. 25. cap. 17. 12. josua. 10. 13. Psal. 107. and 11. 8. 5. etc. Act. 4. and 24. and cap. 16. 25. etc.  
The new doctrine of men teacheth, that Christians ought to invocate the Saints and to be aided by their intercession to God: because they be his familiars. Also that it is a false and wicked opinion, to believe that the Saints pray not for men, and that the invocation of Saints is idolatry, contrary to the word of God: and that he which so teacheth and believeth, is accursed and anathema. Concil. Trid. Sess. 9  
The ancient doctrine of God teacheth, that jesus Christ our Lord being true God, and true man, ●s the only and perfect saviour of the world, who saith by his Prophet Esay, chap. 63. 3. I have trodden the winepress alone, and of all the people there was none with me. And of whom saith the Angel, Matth. 1. 21. Thou shalt call his name jesus: for he shall save his people from their sins. And the Apostle Saint john doth witness, 1. joh. 1. 7. that the blood of jesus Christ the Son of God, doth cleanse us from all sin.  
The new doctrine of men teacheth, that jesus Christ is not a perfect Saviour for Christ (saith it) died only for original sin. And that by his death he satisfied for the fault: but that God being just, will, that man satisfy h●s justice for the punishment. Also that the purgation of sins is made by good works, satisfactions, Masses, indulgences and Purgatory. Lib. 4. Sent. distinct. 17. and 18.  
The ancient doctrine of God doth teach that jesus Christ is the only Mediator between God and man, and our Advocate and Intercessor to the Father, and that no other can be found, nor aught to be sought for. 1. Because there is no salvation in any other, but in him alone, Act. 4. 12. 2. Because 〈…〉 other but Christ only, can be sufficient for this office, which hath all power in heaven and in earth, and remaineth ever with his to the end of the world, Math. 28. 18. 20. ●. Because Christ hath loved us, and more loveth us then any other, seeing he gave himself for us, and hath made the purgation of our sins with his blood in his own person. Heb. chap. 13. And so graciously invited unto him all that travel and are heavy laden, Matth. 11. and 28. So that men have no cause to doubt of his sufficiency, power, and good will: but that in all their afflictions they ought to fly unto him alone, who witnesseth of himself, john. chap. 14. 6. I am the way the truth, and the life, no man cometh to the Father, but by me.  
The new doctrine of men doth teach, that jesus Christ is not the only Mediator, but also the Saints which reign with him in heaven: and that Saint Mary also the mother of God, is the Mediatrix and Aduocatrix of mankind, lib. 4. S●nt. Distinct. 45. in M●ssale Paris. in pros● M●ssae de Anuntiat.  
The ancient doctrine of God, doth teach, that our Redeemer jesus Christ, by the perfect sacrifice of himself once offered upon the cross, for the putting away of sin, hath reconciled all the faithful with God his Father, and hath found eternal redemption: so that there remaineth now no more sacrifice for sin. Heb. 9 12. 26. and cap. 10. 12. 18.  
The new doctrine of men doth teach, that the Mass is a sacrifice for the remission of sins of the quick and the dead. Concil. Trid. Sess. 6. Can. ●.  
The ancient doctrine of God doth teach, that we are justified by faith in jesus Christ without the works of the law, Rom. 3. 24. 28. Gal, ●. 16. as witnesseth the holy Ghost of Abraham, the Father of all believers. Abraham (saith he) believed God, and it was imputed to him for righteousness, Gen. 15. 6. Rom. 4. 3. And the Apostle S. Paul expressly addeth, that this was not written only for him, but also for us, to whom faith shall also be imputed for righteousness, Rom. 4. 23. 24.  
The new doctrine of men doth teach, that not faith only but works also do justify. Concil. Trid. Ses. 6. can. 11.  
The ancient doctrine of God, teacheth that faith is not doubtful, but assured of salvation, which it hath by the blood of Christ: and that it is not barren, but full of works of charity, which are the fruits of righteousness, & of a true faith, Heb. 11. 1. Gal. 5. 6. Philip. 1. 11.  
The new doctrine of men teacheth, that the particular justification of men and much more the salvation is very uncertain: so that men must always doubt of their salvation. And that not to doubt of the grace and favour of God is presumption. Conc. Trid. Ses. 6. Can. 13. Cens. Colon. fol. 96.  
The ancient doctrine of God doth teach, that our good works, for tha● they are imperfect, can deserve nothing at God's hand, as saith the Prophet Esay 64 6. All our righteousness is as a stained cloth. And Christ our Lord saith, Luk. 17. 10 When ye have done all that is commanded you, say ye are unprofitable servants.  
The new doctrine of men teacheth that our good works deserve the grace of God and everlasting life also that men may do works (which they call) of supererogation, that is to say, over and above those which the Law of God commandeth: whereunto the doers thereof are not bound, and they are available to help others ●ellar. de Purgatorio, lib. 1. ●. 8. censor. colif. 175.  
The ancient doctrine of God doth teach that jesus Christ is the head & Spouse of the Church, which he governeth and teacheth by his word and Spirit, & that the duty of the Church is to hear and obey the voice of her Spouse and faithful Pastor, according to the commandment of the heavenly Father, Mat. 17. 5. Hear him and as Christ jesus also teacheth, Io. 10. 27. My sheep hear my voice, & I know them, & they follow me.  
The new doctrine of men teacheth, that the Pope is the head & Spouse of the Church, and Vicar of Christ upon earth: who hath the keys of Paradise, and of hell, and can both save & condemn and therefore ought all men to obey his decrees, and be subject unto him. And that whosoever obeyeth obeyeth not, but gainesaith his constitutions is an heretic. In extra●ag. Tom. 22. Tit. 5. In Gloss. 2. lib. 1. Decret. 'tis 7. C. 5.  
The ancient Doctrine of God doth teach, that the pastors & ministers of the Church ought to feed the Christian people with the true spiritual food which is the word of God, and wholesome Doctrine of the Gospel. As the ministers of Christ, & faithful Stewards of the mysteries of God: according to the commandment of Christ Matth. 28. 20. john 21. 16. 17. And following the stteps of the Apostle which taught the Church, that which they had received of the Lord 1. Cor. 11. 23. And that which was agreeable to the holy scripture Acts 26. 22. 1. Cor 15. 3. 4.  
The new Doctrine of men teacheth, that the ecclesiastical persons ought to sacrifice, or say Mass, & sing, and pray in the Latin tongue, and to keep the ceremonies and tradition of the Roman Church; And to teach the people to observe all that which the Popes and Counsels determine & command. Albeit it agreeth not with the holy scripture. Conci. Trid. Ses. ultma. etc.  
The ancient Doctrine of God, doth teach that the use of strange tongues (albeit to the praise of God, is unprofittable in the Church to the ignorant auditory. Therefore that they which teach, pray, or sing in the Ch●rch ought to use the vulgar tongue, understood of the people for edification and exhortation and consolation of all. 1. Cor. 14 3. 6. 7. 8. etc.  
The new Doctrine of men teacheth that the worship of God ought to be used in the Latin tongue. And that it should not be only unprofittable, but also to the common people hurtful if the holy scripture in the Church should be read or sung in the vulgar tongue. Bellar de verbo Dei lib. 2. cap. ●5.  
The ancient Doctrine of God doth teach, that the sacraments be instituted of Christ to imprint & confirm in our hearts the truth of the promises of God and that they may be healthful unto us, it is of necessity required, that we be faithful in the use of them: for as the word of God not believed, doth not only not profit the hearers thereof, but leaveth them condemned: So have the sacraments the same effect, when by faith they are not received, Matth 28. 19 20. Rom. 4. 11. 1. Cor. 11. 27. 29. Heb. 4. 2. & cap. 11. 6.  
The new doctrine of men teacheth that the sacraments of the new testament, give grace, ex opere operato. That is to say By the virtue of the work wrought, without any good motion of his part, that receiveth them l. 4. se: dist. 1  
The ancient Doctrine of God doth teach, that jesus Christ in the institution of the holy supper, broke the bread and gave it to his disciples: and afterwards the wine, saying: drink ye all of it, without making difference. The same teacheth the Apostle Saint Paul 1. Cor. 11. 23.  
The new Doctrine of men teacheth, that the sacrament of the altar ought to be given & dispensed in bread and in wine to the priests only: But to the laity, the bread alone ought to be admonished Concil. Trid. Sess. ●.  
The ancient Doctrine of God, doth teach, that matrimony is honourable among all men, Heb. 13. 4. And that it is better to marry, then to burn ●. Cor. 7. 9 Also, that to forbid marriage is a doctrine of devils 1. Tim. 4. 3.  
The new Doctrine of men doth teach, that matrimony is a Carnal estate and therefore with such severity to be forbidden to the Clergy, that more 〈◊〉 it should be for a prelate or ecclesiastical person to live in fornication, th' lawfully to marry, according to the law of God, for (as saith Bellar.) it is a greater wickedness for an ecclesiastical person to marry then to commit fornication. And adding the cause, saith: for that he which is so married, is made unable to keep his vow● the which he that committeth fornication is not Bellar. de Monachis lib. 2. cap. 34.  
The ancient Doctrine of God doth teach, that that which entereth into the mouth defileth not a man Math. 15. 11. And that all meats be clean creatures, and that the faithful may indifferently use them with pure conscience and thanksgiving, 1. Tim. 4. 4. Tit. 1. 15.  
The new Doctrine of men teacheth, that it is not lawful for a Christian under pain of mortal sin, to eat of all sorts of meats on all days and times. As in Lent: the four times, the fridays, the satturdayes and the vigils of some Saints Dist. 4. cap. Statuimus  
The ancient Doctrine of God doth teach, that the duty of a godly man is, to speak truth, & keep his faith & promise, & not to violate his oath, although it were to his own hindrance. Psal. 15. 2. 4. Zach. 1. 16. Eph. 4. 25.  
The new Doctrine of men teacheth, that faith ought not to be kept with heretics, and that it is lawful to violate promise and oath in favour of the Roman Church as it is concluded in the Council of Constance, & with the death of john Hus confirmed, contrary to the public faith, & false conduct.  
The ancient Doctrine of God doth teach, that every soul ought to be subject to the higher powers, which are the magistrates Ro. 13 1. Pet. ●. ●3.  
The new Doctrine of men teacheth, that ecclesiastical persons are not subject to the secular power, or politic magistrate, but that all aught to be subject to the Pope: who compareth himself to the Sun, and the Emperor to the Moon. And therefore Emperors & kings in token of subjection and obedience do kiss his feet lib. Decret. Gregor. Tit. 33.  
The ancient Doctrine of God doth teach, that Antichrist, as God sitteth in the Temple of God, attributing to himself, that which is proper to God. ●. Thess 24. And that the place of his sitting is the great City which hath 7 mountains, and reigned over the kings of the earth Apoc. 17. 9 18.  
The new Doctrine of men teacheth that Antichrist is to come, of the race of the jews, of the tribe of Dan. And that the place of his kingdom or seat, shallbe in Ierusalem● Bellar▪ de Roman Pontific. lib. 3. cap 12. and 13.  
The ancient doctrine of God doth teach, that for those that depart out of this world, there remain but two ways, for the faithful, which pass from death to life: heaven, john 5. 24. And hell for the wicked and 〈◊〉. As Saint john Baptist very expressly doth teach us. john 3. 36. He that believeth (saith ●e, in the Son, hath everlasting life. But he that believeth not in the Son shall not see life. But the wratth of God, abideth upon him. And as is confirmed in Lazarus, who was carried by the Angels into Abraham's bosom: And in the ritchman, that was tormented in ●ell. Luke 16● 22, 23.  
The new doctrine of men teacheth, that there are many places for the souls after death To wit heaven, hell, the Lymbe● of the fathers and 〈◊〉 infants dying without Baptism, purgatory, and another place, more honourable, joining to purgatory, Bellar, 〈…〉.  
By these Antitheses, the Christian Reader shall easily understand and judge, what doctrine he ought to believe & follow to be saved. To wit, the ancient doctrine of God, which cannot err not lie which is the true mark of the Christian Catholic and apostolic Church: As chose, the new doctrine invented by men, is the true mark of the Antichristian & Apostatical Church: which the godly aught to fly, detest & abhor, as damnable & a deceiver. Albeit she glory & triumph with high titles and outward appearance. But the almighty God beholdeth not the outward appearance: but his eyes behold the truth in the inward part, which he loveth jer. 5. 3. Psal. 51. 8. 1. Sam. 16. 7. Esaie 11. 3. Let princes and Magistrates be advised what doctrine by their authorities they maintain. Lest by inconsiderate zeal, they persecute Christ in his members, As in time past, did Saul, which afterwards was called Paul Acts 9 Let doctors & teachers of the people also, beware, what doctrine they publish in the world; that they be not of the number of deceivers and evil labourers in the lords vineyard: which vainly, boasting of antiquity, holiness, Multitude, and power, accuse the ancient doctrine of God, of novelty, and shroud the new doctrine of men, with the title and cloak of antiquity, showing themselves, not the followers of Christ, nor his Apostles But of the priests, prelate's & ancients of jerusalem, which always gloried, of the fathers of the law, the succession of Aaron, of the Temple, of it ornaments and privileges. And notwithstanding did resist and persecute Christ and his Apostles, accusing and condemning the doctrine of the Gospel, for new and strange: As the Evangelists do very clearly and largely witness, And as S. Paul in the first Epistle Thess chap. 2. verse 18. 16. also declareth.  
Woe unto them that speak evil of good, and good of evil: which put darkness for light, and light for darkness. Esaie 5. 20.  
Take heed that no man deceive you, for many shall come in my name, saying: I am Christ and shall deceive many. Mat. 24. 4. 5.  
An end of the book:  
to God be the glory.   

THe good Bishops of Rome continued almost 300. years. The first of whom was Linus, and the last Silvester. pag. 23.  
The Archbishops of Rome continued. 200 years. To wit, from the 320 year, unto the year. 520. page 26.  
The patriarchs of Rome continued, from the 520. year, unto the 605: year. page. 26.  
The Popes began in the 605. year, the first was Boniface 3. page 34. Whose tyranny to this day continueth: As is seen by all the progress of the former Treatise.  
The names of the Popes follow, after the order of their Alphabet. Of whom mention is made in the former Treatise.  

Adrian 1. pag. 40.  
Adrain 3. 50  
Adrian 4. 73  
Adrian 5. 90  
Adrian 6. ●50  
Agatho 37  
Alexander 2. 64  
Alexander 3. 75  
Alexander 4. 87  
Alexander 5. 112  
Alexander 6. 113  
Anastatius 2. 30  
Anastatius 3. 52  
Anastatiu, 4. 73   

B  
Benedict 2. 37  
Benedict 3. 49  
Benedict ●. 〈◊〉  
Benedict. 6. or 5. 55  
Benedict. 7. or 8. 59  
Benedict. 9 or 8. 60  
Benedict. 10. or 9 61  
Benedict. 11. or 9 ●3  
Benedict. 12. or 10. 102  
Benedict. 13. or 11. 111  
Boniface 1. 30  
Boniface 2. 31  
Boniface 3. 34  
Boniface 4. 35  
Boniface 5. 36  
Boniface 6. 50  
Boniface 7. 55  
Boniface 8. 92  
Boniface 9 110  
Calistus 2. 71  
Calistus 3. 123  
Celestine 3. 79  
Celestine 4. 85  
Celestine 5. 92  
Clement 2. 61  
Clement 3. 68  
Clement 4. 89  
Clement 5. 96  
Clement 6. 102  
Clement 7 107  
Clement 8. 111  
Clement 9 or ●. 150  
Constantine 1. 37  
Constantine ●. 39  
Comelius 26  
Cunon. 37  
Damasus 1. 28  
Damasus 2. 62  
Deus dedit, or Theodatus. 35  
Donus. 55  
Eugenius 2. 42  
Eugenius 4. 120  
Felix 2.  
Felix ●. 〈◊〉  
For 〈◊〉 50  
Gelasius 1. 30  
Gelasius 2 70  
Gregory 1. 32  
Gregory 2. 37  
Gregory 3. 37  
Gregory 4. 42  
Gregory 5. 56  
Gregory 6. 60  
Gregory 7. 65  
Gregory 8. 71  
Gregory 9 83  
Gregory 10. 89  
Gregory 11. 105  
Gregory 12. 112  
Gregory 13. 196  
Gregory 14. 200  
Honorius 1. 64  
Honorius 2. 71  
Honorius 3. 82  
Honorius 4. 92  
Hormisda. 30  
Innocent 1. 30  
Innocent 2. 72  
Innocent 3. 80  
Innocent 4. 86  
Innocent 5. 90  
Innocent 6. 104  
Innocent 7 111  
jooncent 8. 130  
Innocent 9 200  
john 1. 30  
john 3. 32  
john 5. 37  
john 8. 43  
john 9 or 8 50  
john 11. or 10. 52  
john 12 or 11. 53  
john 13. or 12. 53  
john 14. or 13. 55  
john 16. or 15. 55  
john 17. or 16. 56  
john 18. or 17. 56  
john 19 or 17. or 18. 58  
john 20. or 18. or 19 58  
john 21. or 14. or 20. 60  
john 22. or 20. or 21. 90  
john 23. or 21. or 22. 89  
john 24. 22. or 23. 114  
julius 2. 143  
julius 3. 163  
Lando 52  
Leo 2. 37  
Leo 3. 41  
Leo 4. 42  
Leo 5. 51  
Leo 8. 54  
Leo 9 62  
Leo 10. 147  
Liberius 27  
Linus. 23  
Lucius 2. 72  
Lucius 3. 79  
Marcellus 26  
Marcellus 2. 165  
Martin 1. 36  
Martin 2. 50  
Martin 4. 91  
Martin 5. 118  
Miltiades 222  
Nicholas 1 49  
Nicholas 2. 64  
Nicholas 3. 91  
Nicholas 4. 92  
Nicholas 5. 101  
Paschal 1. 42  
Paschal 2. 68  
Paul 1. 38  
Paul 2. 124  
Paul 3. 15●  
Paul 4. 16●  
Saint Peter 20  
Pelagius 1. 37  
Pelagius 2. 32  
Pius 2. 1●3  
Pius 3. 143  
Pius 4. 187  
Pius 5. 19●  
Sabinianus 33  
Sergius 2. 4●  
Sergius 3. 50  
Sergius 4. 59  
Silverius 3●  
Sivester 1. 25  
Silvester 2. 57  
Silvester 3. 61  
Symachus 30  
Siricius 29  
Sistus 4. 126  
Sistus 5. 195  
Stephen 2. or 3. 21  
Stephen 4. or 3. 39  
Stephen 5. or 4. 4●  
Stephen 6. or 5. 50  
Stephen 7. or 6. 50  
Stephen 9 or 10. 63  
urban 2.  
urban 3. 7●  
Vrban 4. 88  
urban 5. 105  
urban 6. 106  
Frban 6. 200  
Victor 2. 63  
Victor 3. 68  
Victor 4. 75  
Vigilius 31  
Vitellanus 36  
Zacharias 37   
FINIS.