The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent.

TO THE READER.

Courteous Reader,

NOw that thou hast perused this History, I intreat thee to reade ouer these small parcels following. The first is an Epi∣stle of S. Gregorie the great, who was Bishop of Rome about sixe hundred yeeres after CHRIST, and was as lear∣ned, and as consciencious, as any that pre∣ceded in that Sea, or that followed af∣ter. Thou canst not but perceiue, that howsoeuer hee ascribeth to S Peter as much preheminence as any other ancient writer hath done, if not more, yet hee doth renounce in most ample tearmes, or rather abominate that swelling Antichristian power which was then chalenged by Iohn the Patriarch of Constantinople, but long since hath been practised by the Bishops of Rome, and neuer more, nor more preiudicially to the Church Catholique, then in this pre∣tended Councell of Trent.

And that thou mayst not wonder how these Bishops could sore so high as to bee at last aboue Kings and Emperours, to whom S. Gregorie and his predecessours professed and performed all dueti∣full obedience and seruice, I haue tendred vnto thee in the next place three seuerall passages out of the Historie of Francis Guic∣ciardine, a famous Florentine, who knew their practises as well as any, and hath dared to relate them plainly. The Papalins haue been so wise in their wicked generation, as in all late Editions, to cause them to bee left out; thereby the better to conceale their vn∣iust vsurpations, against both Ecclesistiques and Laiques.

Now, lest any might vncontrolably say, that howsoeuer they might bee faulty at other times, yet those were worthy who gouer∣ned the Sea of Rome when this Councell was assembled, to cleere the trueth concerning these, looke ouer the passages following, taken out of some Epistles written by men of great esteeme, who resided in the Councell, and gaue account to their Superiours of all that passed, or by their Superiours to them backe againe. By these it will appeare that the spirit of Antichrist, and not the holy Ghost, did gouerne in it. They shew the practises of Rome to be so grosse, and so abhominable, that thou mayest easily beleeue, that * 1.1 Papirius Massonius, a Popish writer, had iust cause to say, speaking of the Popes who liued in the time of this Councell; In pontificibus ne∣mo hodiè sanctitatem requirit; optimi putantur si vel leuitêr mali sint, vel minus boni quam caeteri mortales esse solent. Englished thus: No man expects any sanctitie in Popes now a dayes; they are thought to be excellent Popes, if they haue neuer so little honestie, or be not so wicked as other men vse to be.

Last of all, thou mayest reade an Epistle written by that fa∣mous Prelate, Bishop Iewell, as an answere to a friend of his, who liued neere the place, and in the time of this vnlawfull assembly, or conuenticle at Trent. In it thou mayest finde reason enough, why the Church of England did neither send Prelates to it, nor re∣ceiue afterwards the Decrees and Constitutions of it. As like∣wise the Church of France refused to doe, though their Bishops were present in it. When thou hast read these things, consi∣der well of them, and the Lord giue thee a true vnderstanding in all things.

GREGORIE

GREGORIE to the Emperour MAVRICIVS, concerning IOHN Bishop of Constantinople, who hath assumed the name of Ʋniuersall Bishop. Chap. 76.

OVrmost religious Lord, whom God hath placed ouer vs, * 1.2 amongst other weighty cares belonging to the Empire, doth labour (by the iust rule of holy writ) to keepe the Clergie in peace and charitie. Hee truely and piously considereth that no man can well gouerne matters ter∣rene, except he can manage well things Diuine also, and that the Common-wealths peace and quiet depends vp∣on the tranquillity of the Church Vniuersall. For (most gracious Soue∣reigne) what humane power or strength would presume to lift vp irreligi∣ous hands against your most Christian Maiestie, if the Clergie, being at vni∣tie amongst themselues, would seriously pray vnto our Sauiour CHRIST to preserue you, who haue so well deserued of vs! or what Nation so barba∣rous as would exercise such cruelty against the faithfull, except the liues of vs, who are called Priests, but indeede are not, were most depraued and wicked. But whilest we leaue those, things which belong not vnto vs, and imbrace those things for which wee are not fitte, wee raise the Barbari∣ans vp against vs, and our offences doe sharpen the swordes of our ene∣mies, by which meanes the Common-wealth is weakened. For what can wee say for our selues, if the people of God, ouer whom wee are, though vnworthily, placed, bee oppressed by the multitude of our offences? if our examples destroy that which our preaching builds, and our works giue, as it were, the lye to our doctrine? Our bones are worne with fasting, but our mindes are puft vp: Our bodies are couered with poore clothing, but in our hearts wee are as braue as may be: We lie groueling in the ashes, but ayme at matters exceeding high: Wee are teachers of humilitie, but patternes of pride, hiding the teeth of wolues vnder a sheepes countenance. The end of all is to make a shew to men, though God knoweth the trueth. Therefore our most pious Souereigne hath been most prudently carefull to set the Church at vnitie, that hee might the better compose the tumults of warre, and to ioyne their hearts together. This verily is my desire, and doe yeeld, for my part, due obedience to your souereigne commands. Howsoeuer, in regard it is not my cause, but Gods; and for that not I onely, but the whole Church is troubled; because religious Lawes, venerable Synods, and the very precepts of our Lord IESVS CHRIST are disobeyed by the inuention of a proud and pompous speech, my desire is, that our most Religious Souereigne would

lance this sore; and would tie the partie affected with the cords of his Impe∣riall authoritie, in case hee shall make his resistance. By binding of 〈◊〉〈◊〉 the Common-wealth is eased; and by the paring away of such excremen〈…〉〈…〉as these, the Empire is inlarged. All men that haue read the Gospel doe know, that, euen by the very words of our LORD, the care of the whole Church is committed to S. Peter the Apostle, Prince of all the Apostles. For to him it is sayd, a 1.3 Peter louest thou me? Feede my sheepe: b 1.4 behold, Satan hath desired to winnow thee as wheate, and I haue prayed for thee, that thy faith should not faile: and thou being at the last conuerted confirme thy brethren. To him it is said, c 1.5 Thou art Peter, and vpon this rocke I will build my Church, and the gates of hell shall not preuaile against it. And to thee I will giue the Keyes of heauen, and whatsoeuer thou bindest on earth shall be bound also in heauen, and whatsoeuer thou shalt loose on earth, shall bee loosed also in heauen. Behold, he hath the Keyes of the Kingdome, and the power of binding and loosing is giuen vnto him. The care and the prin∣cipalitie of the whole Church is committed to him; and yet is not called V∣niuersall Apostle: howbeit this most holy man Iohn, my fellow Priest, labou∣reth to bee called Vniuersall Bishop. I am inforced to crie out, and say, Oh corruption of times and manners! Behold, the Barbarians are become Lords of all Europe: Cities are destroyed, Castles are beaten downe, Prouinces depo∣pulated, there is no husbandman to till the ground, Idolaters doe rage and domineere ouer Christians, and yet Priests, who ought to lie weeping vpon the pauement, and in ashes, desire names of vanitie, and doe glory in new and profane titles. Doe I (most Religious Souereigne) pleade herein mine owne cause? Doe I vindicate a wrong done to my selfe, and not maintaine the cause of God Almighty, and of the Church Vniuersall? Who is hee who presumeth to vsurpe this new name against both the law of the Gospel and of the Canons? I would to God there might bee one called Vniuersall, without wronging of others. We know that many Priests of the Church of Constantino∣ple haue been not onely heretiques, but euen the chiefe leaders of them. Out of this schoole proceeded Nestorius, who, thinking it not to be possible that God should be made man, did beleeue that IESVS CHRIST, the Media∣tour betweene God and man was two persons, and went as farre in Infideli∣tie as the Iewes themselues. Thence came Macedonius, who denied the holy Ghost, consubstantiall to the Father and the Sonne, to be God. If then eue∣ry one in that Church doth assume that name, by which hee maketh himselfe the head of all good men, the Catholique Church (which God forbid) must needes bee ouerthrowen when hee falleth who is called Vniuersall. But let this blasphemous name be farre from Christians; by which all honor is taken from all other Priests; while it is foolishly arrogated by one. It was offered to the Bishop of Rome by the reuerend Councell of Chalcedon, in ho∣nour of S. Peter, Prince of the Apostles: but none of them either assumed, or consented to vse it; lest while this priuiledge should be giuen to one, all o∣thers should bee depriued of that honour which is due vnto them. Why should we refuse this name when it was offered, and another should assume it without any offer at all? This man, contemning obedience to the Canons, is the rather to be humbled by the commands of our most pious Souereignes. He is to be chastised who doeth iniurie to the holy Catholique Church, whose

heart is puft vp, who seeketh to please himself by a name of singularity, wher∣by hee would make himselfe to bee aboue the Emperour. Wee are all scan∣dalized herein: Let the author of this scandall reforme himselfe, and all dif∣ferences in the Church will cease. I am seruant vnto all Priests so long as they liue like themselues, but if any shall vainely set vp his bristles contrary to God Almighty, and to the Canons of the Fathers, I hope in God that hee shall ne∣uer be able to bring my necke vnder his yoke, no not by force of armes. What hath happened in this Citie by occasion of this name I haue more exactly de∣clared to Sabinianus the Deacon, my Agent. Let therefore my religious Souereignes thinke of me their Seruant, whom they haue alwayes cherished and vpheld more then others, as of one who desireth to yeelde them obedi∣ence, and yet am afraid to bee found guilty of negligence in my duety in the later fearefull day of iudgement. Let our most pious Souereigne either vouch∣safe to determine the businesse, according to the petition of the forenamed Sabinianus the Deacon, or cause the man, so often mentioned, to renounce this claime. In case hee doe submit to your most iust sentence, or fauoura∣ble admonitions, wee will giue thankes to Almighty God, and reioyce for the peace of the Church, procured by your clemencie. But if hee shall per∣sist in this contention, wee will hold the saying to bee most true: a 1.6 Euery one that exalteth himselfe shall bee brought lowe. And againe it is written, b 1.7 Be∣fore a fall the heart will be lifted vp. In obedience to my Souereignes, I haue written to my brother Priest both gently and humbly that hee would desist from the pursuit of this vaine-glory: if hee giue eare vnto mee, hee hath a brother de∣uoted vnto him: but if hee continue in his pride, I see already what will be∣tide him; hee will make him his enemie of whom it is written, c 1.8 God resi∣steth the proud, and giueth grace to the humble.

A part of the Historie of FRANCIS GVICCIARDINE, stollen out of his third Booke concerning Pope ALEXAN∣DER the sixt.

BVt hee could not alwayes auoid domesticall misfortunes, which troubled the affaires of his family with tragicall examples, pro∣ceeding from such lust and cruelty, which would bee accounted horrible euen in any barbarous nation whatsoeuer. For hauing resolued from his first entrance into the Papacie, to put all the temporall greatnesse vpon his eldest sonne the Duke of Candia, the * 1.9 Cardinall of Valen∣tia, whose minde was wholly auerse from all ecclesiasticall profession, and desired rather to be exercised in militarie affaires, not enduring to bee preuen∣ted herein by his brother, and besides beeing impatient that hee had a grea∣ter share in the loue of the Lady Lucretia, who was common sister to them both; caused him to be murthered as hee rid alone one night through Rome, and secretly to bee cast into the riuer Tiber; beeing incited thereunto partly by lust, and partly by ambition, powerfull ministers to effect any wicked∣nesse. There was a fame (if possibly so enormous an abhomination may be beleeued) that not onely the two brothers, but euen the father himselfe

were corriuals in the loue of this Lady Lucretia. Before hee was created Pope hee gaue her in marriage to a man of meane degree; from whom, so soone as hee began to sit in Peters chaire, he did separate her, as beeing now vnworthy of her. Then hee married her to Iohn Storz••, Lord of Pesaro. Af∣ter that, not enduring that this her husband should bee partaker of her loue with him, hee dissolued the marriage, although consummated, by sub∣orning false witnesses to depose before Iudges, appointed by himselfe for the same purpose, who gaue sentence that this Iohn was frigid and impotent by nature. This did afflict beyond measure, &c.

A second place conteining a large discourse by what meanes the Popes of Rome attained to that greatnesse which they now enioy, taken quite out of the fourth Booke of the Historie of FRANCIS GVICCIARDINE.

FOr the liquidation whereof, and of many other things which happened in after ages, it is necessary to relate what title the Church hath to the territory of Romania, and to many others which it either hath possessed at diuers other times, or doeth pos∣sesse at this present: as also by what meanes, it beeing first instituted (as was fit) for Spirituall gouernement, it came to possesse temporall States and Em∣pires. Likewise it is conuenient to expresse (as a matter belonging to this argument) what contentions haue hapned at seuerall times betweene the Popes and the Emperours vpon these and the like occasions.

The Bishops of Rome, the first whereof was the Apostle Saint Peter, their authoritie beeing founded by IESVS CHRIST in things Spirituall onely, did abound with charitie, humility, patience; and many miracles were wrought by them. At the first they were not onely destitute of all tempo∣rall power, but were persecuted by it; neither was their name so much as spoken of, but for the afflictions and the torments which they and their fol∣lowers did endure. For howsoeuer their proceedings were sometimes not obserued, by reason of the multitude and variety of nations and professions in Rome, and some of the Emperours did forbeare to question them, but on∣ly when their actions did seeme to crosse the publique gouernment, yet some others, either because they were inclined to crueltie, or for the loue they bare to their owne Gods, did bitterly persecute them, as inuenters of new super∣stitions, and enemies of true Religion.

In this state of life they continued, vntill the time of Siluester the Pope, to be most famous for their voluntary pouerty, sanctity of life, and martyr∣domes. Afterwards, Constantine the Emperor being turned Christian, moued therunto by the holinesse of those who followed CHRIST, & by the miracles done by them, the Popes came to bee secure from those dangers to which they had beene subiect for the space of 300. yeeres before, & had free exercise of their Christian profession. Hereupon, for the reuerence which the holi∣nesse of their life and religion had procured them, and because men are prone to follow the example of their Prince, by reason either of ambition or of feare,

Christianity began marueilously to spread it selfe, and the pouerty of Chri∣stians not to bee so great as it was. For Constantine hauing built the Church of Saint Iohn in Lateran, of Saint Peter in the Vatican, of Saint Paul, and many others in diuers places, not onely gaue them plate and ornaments, but also, that these might bee preserued and renewed, the Churches repaired, and the Clergie belonging to them maintained, hee endowed them with possessions and with reuenues. In after times many, perswading themselues that they should gaine heauen more easily by beeing liberall toward Churches, either built and indowed other Churches, or gaue to those which were built be∣fore. In like manner euery one payed them tithes due either by law or cu∣stome, as in the old Testament is commanded. Wherein euery one was the more forward, because Clergie-men in those times contented themselues with necessaries onely, and bestowed the remainder either to repaire their Churches, or to adorne them, or in workes of charitie and pietie. Now the Bishops of Rome (pride and ambition hauing not as yet possessed their harts) were acknowledged by all Christians to bee superiours of all Churches, in all Spirituall gouernment, as successours vnto the Apostle Saint Peter; because that Citie, by reason of the dignitie and greatnesse thereof, retained the name and maiestie of the Empire as head of all the rest, and because Christi∣an Religion was thence diffused into the greater part of Europe, and because Constantine (hauing beene baptized by Siluester) did willingly acknowledge that such authority belonged to him and his successors.

Besides, there is a fame that Constantine, beeing constrained to translate the seate of the Empire to Bizantium, now called (by his name) Constanti∣nople, by occasion of some accidents hapning in the Westerne Prouinces, gaue to the Popes the Lordships of Rome, and of many other Cities and Pro∣uinces in Italie. This fame, though cherished by succeeding Popes, and be∣leeued by many, by reason of their authoritie and credit, is not onely dis∣proued by more probable authors, but euen by the very things themselues. For it is most manifest that Rome, as also all Italy obeyed the Emperours and their Magistrates, both then and many yeeres after. Some wil not beleeue any thing at all that hath been spoken concerning Constantine and Siluester, (such is the obscurity of things done so long agoe) affirming that they liued not at the same time: yet no man denieth that the translation of the Empire was the first cause of the Popes authoritie. For the people of Rome withdrew their obedience from the Emperours by occasion of their absence, and of the difficulties which they found in the East, and did the rather performe wil∣lingly some certaine obsequiousnesse to the Bishops of Rome, though indeed no absolute subiection.

These things appeared but slowly because of the inundations of the Gothes and Ʋandals, and other barbarous nations into Italy; by which Rome hauing beene often sacked, the Popes, in respect of temporall matters, were obscure and meane, and in Italy the Emperours had very small authoritie, ha∣uing left it as a pray to the Barbarians. Of these nations, the rest being past away like a torrent, the Gothes, who were Christians both by name and by profession, and had their 〈◊〉〈◊〉 from some parts of Dacia and of Tar∣taria, continued their power there seuentie yeeres together. When these

were driuen out of Italie by the Emperours, the Countrey began againe to bee gouerned by Greeke magistrates, the chiefe of which, called (by a Greeke word) Exarke, kept his residence at Rauenna, a Citie very ancient, and then very rich, and much inhabited by reason of the fertility of the Coun∣trey. This Citie beeing much augmented by the great armada which Au∣gustus Caesar and other Emperours continually maintained in the Port neere adioyning, which now is vanished, was inhabited by many Captaines, and after a good while together by Theodorick King of the Gothes, and by his suc∣cessors, who made choyce of it for the seate of their Kingdome, because that Sea was neerer to the Emperours of Constantinople, whose power they suspe∣cted. The Exarks seated themselues in the same place, because of the oppor∣tunity thereof, though vpon a contrary ground, and deputed particular ma∣gistrates, whom they called Dukes, to gouerne Rome and other Cities of Ita∣lie. Hence the Exarchate of Rauenna tooke the name, vnder which was conteined whatsoeuer was not gouerned by particular Dukes. In those times the BB. of Rome had no temporall power at all; and hauing lost their former Spirituall reuerence, because their liues began to be more corrupt, they were subiects to the Emperours, without whose confirmation, or of their Exarks, they durst not accept the Papacie, though they were solemnly chosen by the Clergie and people of Rome: Nay, because the principall seate of Religion followeth the power of the Empire, and of armies, the Bishops of Constan∣tinople and Rauenna did often iustle with them for superioritie.

But the State of those Countreys was changed not long after. For the Lombards, a fierce Nation, entred into Italie, possessed that part which was called Gallia ••isalpina, and now Lombardia from their name, as also Rauenna and the whole Exarchat, and aduanced their forces as farre as the Marqui∣sate of Ancona Spoletum, and Beneuentum: in which two last places they crea∣ted particular Dukes. The Emperours made no prouision against these things, partly by reason of their negligence, and partly because they were hindered by the affaires of Asia; so that Rome, hauing no assistance from them, and the Exarks beeing driuen out of Italie, began to gouerne her selfe by the aduice and authoritie of her Bishops. These, together with the Ro∣mans beeing a good while after oppressed by the Lombards, did finally implore the ayde of Pipin King of France: who passing into Italie with a great armie, chased the Lombards from a part of their Dominion which they had enioyed more then two hundred yeeres. This part (being become his by right of warre) hee gaue to the Bishop and Church of Rome: that is to say, Vrbino, Fano, Agobbo, and much land neere Rome, Rauenna and the whole Exarchat, vnder which is comprehended all from the confines of Placentia which are contiguons to the territory of Pauia vnto Arimini, betweene the riuer of Po, the Apennine mountaine, the lake of the Venetians and the Adriatique Sea: as also from Arimini to the riuer of Toglia, now called Isauro.

The Popes beeing molested by the Lombards after Pipins death, Charles his sonne (iustly surnamed the Great, for the great victories he atchieued) vtterly rooted them out, and confirmed his father's donation to the Church; and while hee made warre with the Lombards, hee gaue to the Bishop of Rome, the Marquisat of Ancona, and the Dukedome of Spoleto, which compre∣hendeth

the Citie of Aquila, and a part of Abrazzi. These things are repor∣ted for certaine; and some Ecclesiasticall writers adde that Charles gaue to the Church Liguria vnto the riuer Varus, which is the vtmost border of Ita∣lie, Mantua, and whatsoeuer the Lombards possessed in F〈…〉〈…〉li; and Histria. An∣other writer sayth as much of Corsica, and of the whole territorie betweene the Citie of Luni and Parma. For these merits the Kings of France haue been magnified by the Popes, and haue obtained the name of Most Christian Kings.

Afterwards in the yeere 800. after CHRIST, Pope Leo, and the people of Rome, by the Popes authoritie onely as head of that people, made this Charles Emperour of Rome, separating this part of the Empire from those Emperours which had their seat at Constantinople, because Rome and the Westerne Prouinces, beeing abandoned by them, could not well subsist without a Prince of their owne. The Emperours of the East were not de∣priued by this diuision neither of Sicilie nor of that part of Italie which, coa∣sting from Naples to Manfredonia, is bounded by the Sea, because they were alwayes vnder those Emperours. By this alteration the custome that the Popes election should be confirmed by the Emperours was not changed at all, neither did Rome cease to bee gouerned by them: nay the Popes did date all their Buls, Priuiledges and Grants with these formall words, In the reigne of such an Emperour our Lord and Master. In this easie subiection or depen∣dencie the Popes continued vntill their owne prosperitie gaue them courage to gouerne themselues. But the Emperours power beeing weakened by the discords of Charles the Great his posteritie, and the Empire beeing transfer∣red vpon the German Princes, which were not so potent as those who were before, by reason of the greatnesse of the Kingdome of France, and of the successors of Charles, Rome began to bee gouerned by her owne Magistrates, though but in a tumultuous maner; and the Popes, withdrawing themselues from the Emperours obedience as much as they could, decreed that their election should no more bee confirmed by them. This decree was diuersly obserued according as the Emperours power did rise or fall.

This power being become great in the Otho's of Saxonie, Otho the third made meanes to choose Gregorie the fift, his owne countriman, for Pope; who, for the loue hee bare to his owne nation, and for the persecutions which were raysed by the Romans, gaue the Germans, by his Decree, power to choose the Roman Emperors, in that forme as is now vsed. And (to giue some preheminence to the Pope) hee forbad them to vse the title of Emperour or of Augustus, but onely of King of the Romans, or of Caesar, vntill they had receiued the crowne of the Empire. Hence grew the custom of comming to Rome to be crowned.

After the Otho's the imperiall power, being not hereditarie to great Kings, was much diminished. Hereupon both Rome and many Cities besides, when Conrade of Sueuia was Emperour, did openly rebell. The Popes, ta∣king aduantage to aduance their power, made themselues Lords of the Romans, though many times they were much troubled by them. But the better to represse them, they obtayned of Henry the second Emperour, when he was at Rome, that the Cardinals onely should choose the Pope.

This their greatnesse was increased by a new accident. For the Nor∣mans (the first of which was William surnamed Ironarme) hauing taken Puglia and Calabria from the Empire of Constantinople, Robert Guicciard, one of them, eyther to fortifie himself by this colour, or to make him∣selfe the stronger against these Emperours, or for some other reason, first restored Beneuent to the Church, and then acknowledged that the Duke∣dome of Puglia and Calabria were held in vassallage of it. In con∣formitie of this example Roger, one of his successors, hauing chased Wil∣liam, a man of the same familie, out of this Dukedome, and then possessed himselfe of Sicilie, hee acknowledged in the yeare 1130: that hee held these Prouinces in vassallage of the Church, vnder the title of King of both the Sicilies, the one beyond the other on this side Faros. The Popes refused not to cherish the vsurpation and violence of others, in regard it serued to aduance their owne ambition and profit. For they proceeded further (as the desires of men are neuer satisfied) and depriued one of the Kings of these kingdomes for disobeying their commands, and gaue them to ano∣ther. By this meanes they came to Henry the sonne of Frederick Bar∣barossa; from him to his sonne Frederick the 2. all which three were Em∣perours of Rome successiuely. But Frederick being a bitter persecuter of the Church, and the factions of Guelfs and Ghibelius being on foote, of the one of which the Pope, of the other the Emperor was head, the Pope after the death of Frederick, granted these kingdomes to Charles, Earle of Aniou and Prouence, of whom we spake before, vpon condition he should pay 6000. ounces of gould yearly for tribute, and that neither hee nor any of his successors should accept of the Roman Empire. This condition hath beene specified euer since in the inuestiture of the kingdome of Naples. The kingdome of Sicilie, being usurped by the Kings of Aragon, withdrew it selfe within few yeares from the obedience of the Church, both for the tribute, and for the vassallage.

There hath beene a fame, though not so certaine as those things which haue beene spoken of, that the Countesse Maude, a potent Prin∣cesse in Italie, gaue long before to the Church that part of Tuscanie which is bounded by the torrent Pescia, the castle called Saint Quirico in the countie of Siena the Sea called Mare inferum, and the riuer Tiber, now knowen by the name of the Patrimonie of Saint Peter. Some adde that shee gaue to the Church likewise the Citie of Ferrara. These things are not certaine: and it is more vncertaine (which notwithstanding is related) that Authpertus King of the Lombards then flourishing, gaue the Pope the Alpes called Cocciae, in which they say that Genua, and all the tract from thence to Prouence is contained: as also that Suithprandus, King of the same Nation, gaue him Sabina, a Coun∣trey neere to Rome, Naruia, Ancona, and certaine other Lands.

As these things did varie, so the affaires of the Popes and Emperours did vary also. At the first, for many ages together, the Popes were persecuted by the Emperours: afterwards they were at quiet, Constantine beeing conuer∣ted to the faith; but so as that they medled with Spirituall matters onely, and were little lesse then wholly subiect to the Emperours. After that they liued a long time in very meane estate, and had no commerce at all with

them, by reason of the great power of the Lombards in Italie. But after they had gotten temporall authority by the assistance of the Kings of France, they adhered very much and very willingly to the Emperours, so long as the Em∣pire continued in the posteritie of Charles the Great, in regard of benefites gi∣uen and taken, as also in regard of the greatnesse of the Emperours. But when the Imperiall greatnesse declined, they withdrew themselues from the Emperours, and professed that the Bishops of Rome ought to giue lawes to them, rather then to receiue any from them. Now because they hated to come vnder the old yoke, and feared that some of the Emperours, accor∣ding to the example of their most potent and brauest predecessors, would at∣tempt to recouer the rights of the Empire in Rome, they openly opposed them by warre, assisted by some Tyrants who called themselues Princes, and by some Cities who had set themselues at libertie, and did no more acknow∣ledge the authority of the Empire. Hence it came to passe that the Popes assu∣ming euery day more and more, they conuerted their Spirituall weapons to maintaine their temporall affaires. For making this interpretation, that, as Vi∣cars of CHRIST on earth, they were aboue the Emperors, and that in many cases the whole care of matters terrene belonged to them, sometimes they deposed the Emperours, and mooued the Electors to make choyce of others in their roome, and sometimes the Emperours chose new Popes, or caused them to be chosen by others.

By these controuersies, and by the Popes abode seuenty yeeres at Auigni∣on, and by meanes of a Schisme which happened in Italie after that the Popes were returned to Rome, it came to passe that in those Cities which were sub∣iect to the Church, especially in those of Romania, many potent Citizens, each in his owne Countrey, attained to souereigne power. The Bishops of Rome either persecuted them, or, not being able to ouercome them, gaue them these Cities, to bee held of them in Ʋassallage, or inuested other commanders in them. So the Cities of Romania began to haue particular Lords, by the name, for the most part, of Vicars of the Church. Thus Ferrara, first giuen by the Pope to Azo de Esti to be gouerned by him, was afterwards granted to him vnder the title of Vicarship. This familie was in processe of time exalted to more illustrious honours.

Bolonia being thus possessed by Iohn Visconte Arch-bishop of Milan, was after giuen him by the Pope as a Ʋicarship of Rome. Vpon the same occasi∣ons there arose many particular Lords in many places of the Marquisat of An∣conia, of the Patrimonie of Saint Peter, and of Ʋmbria, now called the Duke∣dome of Spoleto: all which was done either against the Pope his will, or by his forced consent. The same variations being also in Lombardie, amongst the Cities of the Empire, it sometimes fell out that the Vicars of Romania, and of other Ecclesiasticall territories, withdrawing themselues openly from the Church, acknowledged to hold those Cities in Vassalage from the Emperours, and those who possessed Milan, Mantua, and other Imperiall places, were con∣tented to hold them from the Bishops of Rome.

In these times Rome, though still named the Domaines of the Church, was gouerned by it selfe. When the Popes returned from Auignion into Italie, for a while they were obeyed as Lords: but the Romans soone after erected the

magistracie of the Banderefi, and relapsed into their wonted contumacie. Hereupon the Popes, retaining but small authoritie, absented themselues wholly from thence vntill the Romanes, beeing fallen into great pouertie and grieuous disorders, by the absence of the Court, and the yeere 1400. approa∣ching, in which they hoped if the Pope were at Rome, there would be a great concourse of all Christendom, by reason of the Iubelie, they most humbly be∣sought Pope Boniface to returne to them, offering to put down the office of the Banderefi, and to yeeld him absolute obedience. Vpon these conditions hee returned to Rome, and, while the people were intent vpon their gaine, made himselfe absolute Lord of the Citie, and fortified and put a garrison in the Castle of S. Angelo. Those who succeeded vntill Pope Eugenius found ma∣ny difficulties; but then the souereigntie was so well established, that all his successors gouerned the Citie, euen at their owne pleasure.

Being raised by these steps vnto earthly power, they laid a side by little and little the care of soules, and of diuine precepts: so that setting their affections wholly vpon earthly greatnesse, and vsing their spirituall authoritie only as an instrument of their temporall, they seemed rather to bee secular Princes then Priests. After this their care and businesse was no more sanctitie of life, increase of religion, loue and charitie towards their neigh∣bour, but armies, and wars against Christians, handling the sacrifices, euen with bloudie hands; but heaping vp of wealth; but new lawes, new arts, new snares to scrape monie from all parts. For this end they vsed their spirituall weapons without respect, and sould things both sacred and profane, without any shame at all. The Popes and the Court thus abound∣ing with wealth, there followed pompe, riot, dishonestie, lust, and abomi∣nable pleasures: no care of posteritie, no thought of maintayning the per∣petuall dignitie of the Papacie; but in place hereof succeeded ambitious and pestiferous desires to exalt their sonnes, nephewes, and kindred, not onely to immoderate riches, but to Principalities and to kingdoms; bestowing their dignities and benefices not vpon virtuous and well deseruing men, but ey∣ther selling them to those who would giue most, or misplacing them vpon ambitious, couetous, and impudently voluptuous persons.

Hauing lost by this meanes that respect and reuerence which formerly the world did giue them, they did notwithstanding maintaine in part their authoritie by the powerfull name and maiestie of religion; and somewhat they were helped by the facultie which they haue in gratifiing of great Princes, and those who were potent about them, by bestowing some Enclesiasticall fauours and dignities vpon them. Hence it cometh to passe that they are in high respect amongst men; so that whosoeuer taketh armes against them is esteemed infamous for it, and findeth many oppositions by other Princes. Whatsoeuer hapneth, there is but smale gaine to bee made by striuing with them: For those that conquere them vse the victorie as the Popes will, who being conquered obtaine what conditions they please. Now because they haue a great desire to raise their neerest kinred from the state of priuat men to bee great Princes, oftentimes they haue beene, for very many years last past; the occasions and the instruments of raysing now wars and tumults in Italie.

But to returne to our principall purpose, from which my most iust griefe for the publique losse hath transported mee further then the lawes of an historie doe well permit, let vs declare that the Cities of Romania being vexed, &c.

A part of the historie of FRANCIS GVICCIARDINE stollen out of his tenth Booke.

Saying, that the great oppression endured by the generous Romans, and that those spirits which conquered the world should become seruile, may in part bee excused in respect of former times. Such honor was then giuen to religion, and religion was so graced with miracles, and sanctified manners, that their ancesters, without any constraint of armes or violence, yeelded obedience to the gouernment of Ecclesiastiques, and willingly submitted their necks to the sweet yoke of Christian pietie. But now what necessitie, what virtue, what dignitie is there which can couer in any part the infamie and shame of this seruilitie? Is it integritie of life? holy examples giuen by these Priests, or any miracles done by them? what generation is there in the world more corrupt, or more defiled with brutish and debauched manners? It is miraculous that God, the fountaine of Iustice, hath so long indured such abominable wickednesse. Some peraduenture may say that this tyrannie is supported by prowesse of armes, or mens assiduous care and industrie for the preseruation of the Papall greatnesse. But what generation is there in the world more auerse from the studies of war, or more vnwilling to endure the labours belonging to it? more giuen ouer to idlenesse and plea∣sure? more negligent of the honor and profit of their successors.

The principalitie of the Soldans of great Caire is the most like in all the world to this of the Bishops of Rome. For neither the dignitie of the Soldans, nor the honors of the Mammalukes are hereditarie, but, passing from one fa∣milie to another, doe sometimes fall vpon strangers. But the seruilitie of the Romans is more base then that of these Egyptians and Syrians. For the infamie of these is somwhat couered in that the Mammalukes are warlicke and valiant men, accustomed to labour, and wholy auerse from pleasures. But whom doe the Romanes serue? marrie idle and slouthfull persons, strangers, and such as many times are as base for their descent as for their maners. It is high time to awake out of this lethargie, and to remember that to be a Roman is a most glorious name when it is accompanied with virtue; and that their shame is doubled who haue forgotten the honor and renowne of their an∣cesters. They haue now a most fit oportunitie to free themselues. For when the Pope dieth the Cardinals are disunited, the Grandies are of diuers factions, Italie is full of armes and tumults, and the Papall tyrannie is now 〈◊〉〈◊〉 more odious to all Princes then euer it was before.

In a Letter of Monsieur de LANSAC the French Ambassa∣dor, resident in the Councell of Trent, written to the King his Master.

WEe haue not as yet proposed the articles of Reformation, because we well perceiue that they will giue eare to nothing that may hinder the profit and authoritie of the Court of Rome. Besides, the Pope is so much master of this Councell, that his Pensioners, whatsoeuer the Emperors Ambassadors or wee doe remonstrate vnto them, will doe but what they list.

In a Letter of Monsieur de PIBRAC, the French Ambassa∣dor in the said Councell, to the Queene mother.

MY Lords the Legates, together with the Italian Bishops which came from Rome, made a kind of Decree, that nothing should be * 1.10 proposed for the Fathers to consult of, but by the Legats onely, or, at the least, nothing but what pleased them. This we haue seene obserued euen to the shutting vp of the Councell.

In another place of the same Letter.

MAdam, that they, may the better keepe the power which they haue, to be the only men that may propose and put into consultation what plea∣seth them, they hould it for a matter alreadie determined that the Ambassa∣dors of Princes may not make any remonstrances in the assembly of the Pre∣lats, fearing perhaps that, if they were heard and vnderstood by the Fathers, they might yeeld to their demands, especially beeing reasonable.

In a Letter of Queen Mother to Monsieur de LANSAC.

IF the promises which the Legats doe make vnto you, and the opinion which I haue of their dignitie and integritie do compel mee to hope for some good from the Councell, on the other side that which I haue hitherto obserued concerning their man∣ner of proceeding quite contrarie to their words, makes mee feare that this whole Councell of ours is nothing but a faire appearance of flours, without any fruit or amendment at all.

The King of France, in a Letter to the Lords du FERRIER and PYBRAC, his Ambassadors in the Councell.

MY Lords, as far as I perceiue by your Letters of the eleuenth of this moneth, I am quite out of all hope of that which I expected from the Councell, in case the Fathers doe proceed to determine of the * 1.11 Articles which they haue been pleased to communicate vnto you. This would be to pare the nayles of Kings, and let their owne grow. &c.

In a Letter to the King of France by the Lords du FERRIER, and de PYBRAC, his Ambassadors in the Councell Sep∣tember 25. 1563.

OF an hundred and fiftie Prelats, which then were present in the Councell a whole hundred had * 1.12 conspired together, and subscribed (as the said Legats haue assured vs) not to vote any Article of the said reformation, vntill the Articles of Princes were proposed and giuen to the Fathers. This hath not onely beene done, but it hath been done more rigorously (contrarie to all law both diuine and humane) then at the first. &c.

ANDREW DVDITHIVS, Bishop of Fiue Churches, in an Epistle to MAXIMILIAN 2. Emperour, in which he deliuereth his opinion about the ministring of the Cup to the Laitie, and the mariage of Priests.

WHat good could bee done in that Councell, in which the votes were not weighed, but numbred? If goodnesse of the cause, if reason had been the weapons to fight withall, though wee were but few, wee had vanquished a great armie of our enemies. But seing that number only came into the field, in which we were far inferiour to them, though our cause were good, wee could not possibly preuaile. The Pope had an hundred for one: and in case those had not been enough, he could haue created a thou∣sand more to haue helped at a need. We dayly saw hungrie and needie Bishops come to Trent, youths for the mostpart, which did but begin to haue beards, giuen ouer to luxurie and riot, hired only to giue their voice as the Pope pleased. They were both vnlearned and simple, yet fit for the purpose in regard of their impudent bouldnesse. When these were added to the Popes old flatterers, iniquitie triumphed, and it was impossible to determine of any thing but as they pleased, who thought it to be the highest point of their religion to maintaine the authoritie and luxurie of the Pope. There was a graue and learned man, who was not able to endure so great an indignitie: he was presently traduced as being no good Catholique, and was terrified threatned and persecuted, that he might approue things against his will in sum, matters were brought to that passe, by the iniquitie of those who game thither fitted and prepared, that the Councell seemed to consist not of Bishops, but of disguised maskers, not of men but of images, such as Deddas made, that mooued by nerues which were none of their owne. They were 〈…〉〈…〉ing Bishops, who, as Country bagpipes, could not speake but as breath was put into them. The holy Ghost had nothing to doe in this assemblie: all the coun∣sels giuen there proceeded from humane policie, and tended onely to main∣taine the Popes immoderate and shamfull domination. Answeres were ex∣pected from thence, as from the 〈◊〉〈◊〉 of Dolphes and Dodona: the Holy Sp〈…〉〈…〉

which, as they boast, doth gouerne their Councels, was sent from thence in a postilion's cloak-bag; which, in case of any inundations, could not come thi∣ther (a thing most ridiculous) vntill the waters were asswaged. So it came to passe that the Spirit was not vpon the waters, as it is in Genesis, but by the wa∣ters side. Oh monstrous extraordinarie madnesse. Nothing could bee ratified which the Bishops (as if they had beene the common people) did Decree vnlesse the Pope made himselfe the author of it.

An Epistle written by IOHN IEWELL, Bishop of Sarum, vnto one Seign^r SCIPIO, a Gentleman in Venice, in an∣swere of an expostulatory letter of his concerning the Councell of Trent.

1 SIr, according to that intimate acquaintance, Which hath been betweene vs, euer since wee liued together at Padua, (you beeing imployed in the affaires of your Common-weale, l in my studies) you write vnto me familiarly, that your selfe, and many others there with you, wonder, that since a Generall Coun∣cell at Trent hath been summoned by the Pope, for the setling of Religion, and remoouing of Controuersies; and seeing alreadie all other Nations from all parts are there assembled; The Realme of England alone, hath neither sent a∣ny Ambassadours thither; nor by any message or letter excused their absence; but without any Councell, hath altered almost all the forme of the old ancient Religion; the former whereof, as you say, argues a proud stubborn∣nesse, the other a pernicious Schisme. For it is a superlatiue crime, for any man to decline the most Sacred Authoritie of the Pope of Rome; or, being cal∣led by him to a Councell, to withdraw himselfe. As for the Controuersies a∣bout Religion, that it is not lawfull to debate them other where then in such Assemblies; For there be the Patriarches and Bishops: There bee the learnedst men of all sorts; from their mouthes the trueth must be required: There bee the lights of each Church: There is the Holy Ghost: That all godly Princes, if any doubt had risen concerning Gods worship, still referred it to a publique consultation: That Moses, Ioshua, Dauid, Ezechias, Iosias, and other Iudges, Kings, Priests, did not aduise, concerning matters of Religion, elsewhere then in an assembly of Bishops: That Christ's Apostles, and the Holy Fathers held Councels: That by this meanes the Trueth displayed her beames: Heresies were subdued: so was Arrius vanquished, so Eunomius, so Eutiches, so Macedonius, so Pelagius, And that by the same meanes the present distractions of the world may be composed, and the breaches of the Church made vp again, if con∣tentions and factions layd aside, we would come to a Councell; without which nothing can lawfully be attempted in Religion.

2 This in effect was the summe of your Letter. I doe not now take vpon mee to answere you in the behalfe of the Realme of England, by what aduice ••••••ry thing hath beene done, neither doe I thinke that you expect it from mee, or desire it. The Counsels of Kings are hidden and secret, and so ought to bee. You know the old saying, nor euery where, nor to all, nor to all sorts of

people: Yet 〈◊〉〈◊〉 ••ur old and intimate acquaintance (because I see you desire it so earnestly) I will briefly and freindly shewe you what I thinke, but, as hee sales••, as farre as I Knowe, and am able; and I doubt not but that will satis∣fie you.

3 Wee wonder, say you, that no Ambassadours from England come to the Councell. I pray you Sir doe Englishmen onely not come to this Councell? Were you your selfe present at the Councell? Did you take a muster of them? Did you count them by the Poll? Did you see that all other nations were mett from all parts, except onely the English? If you haue such a mind to wonder, why doe not you wonder at this too? that neither the three memorable Patriarchs, of Constantinople, Antioch, and Alexandria, nor Presbiter Iohn, nor the Grecians, Armenians, Persians, Egyptians, Mores, Ethiopians, or Indians come to the Councell. For doe not many of these people beleeue in CHRIST? Haue they not Bishops? Are they not baptized in the name of CHRIST? Bee they not, Christians and so called? Or did there come Ambassadours from all these nations to the Councell? Or will you rather say that the Pope did not call them, or that your Ecclesiasticall Decrees take no hold of them?

4 But wee wonder more at this, that the Pope would afterwards call such men to a Councell, whom before hand hee had condemned for Hereticks, and openly pronounced them excommunicate, without hearing either them or their plea. For that men should bee first condemned and punished, and afterwards brought to their triall, is absurd, and, as we say, The cart before the horse. But I would faine bee resolued of this, whether the Popes meaning be, to aduise in the Councell concerning Religion with vs, whom he accounts Heretiques? or rather that wee should plead our cause at the Barre, and either change our opinion presently, or out of hand bee condemned againe. The former is without example, and denied heretofore by Iulius the third, to those of our side; The other is ridiculous; if hee thinke so; that the English will come to the Councell, onely to bee indited, and to pleade for themselues, espe∣cially before him, who long since is charged with most heynous crimes, not onely by our side, but also by their owne.

5 Now if England onely seeme to you thus stubborne, where then bee the Ambassadours of the King of Denmarke, of the Princes of Germanie, of the King of Sueden, of the Suitzers, of the Grisons, of the Hanse Townes, of the Realme of Scotland, of the Dukedome of Prussia? Seeing so many Christian Nations are wanting in your Councell, it is absurd to misse in your reckoning onely the English▪ But why doe I speake of these? The Pope himselfe comes not to his owne Councell; and why doe you not wonder at that also? For what a pride is this, for one man for his owne pleasure, to assemble together all Christian Kings, Princes, and Bishops, when hee listeth, and to require them to bee at his call, and himselfe not to come in their presence. Surely when the Apo∣stles summoned assemblies at Ierusalem, Peter the Apostle, of whose Sea, and Succession they brag, would not be absent. But, as I conceiue, Pius the fourth, the present Pope, remèmbreth what happened heretofore to Iohn the 22; that hee came not in a very happy houre to the Councell of Constance: for hee came Pope, but returned Cardinall. Therefore, since then, the Popes haue prouided for themselues in the rere, and kept home, and haue withstood all Councels,

and free disputes. For aboue fourty yeeres since, when Doctor▪ Martin Lu∣ther was cursed by the Pope with Bell, Booke, and Candle, because he had begun to preach the Gospell, and to reforme Religion out of GOD's word, and had humbly requested, that his whole cause might bee referred to the cogni∣sance of a Generall Councell, hee could haue no audience. For Pope Leo the tenth did see well enough, if the matter should come to a Councell, that his owne state might come in danger, and that hee might perchance heare what he would not willingly.

6 Indeede the name of a Generall Councell carries a faire shewe, so it be assem∣bled as it ought, and (affections layde aside) all things bee referred to the rule of Gods word, and the trueth onely aymed at. But if Religion and god∣linesse bee openly beaten downe, if tyrannie and ambition bee established, if men studie faction, gluttonie, lust, there is nothing more pernicious for the Church of God. All this I haue spoken hitherto, as if this Councell, which you call so did subsist somwhere, and were indeed a Councell which I thinke absolutely to be none. Or if it be one, and subsist any where, sure it is an ob∣scure one, and kept very close. For though we are not very farre off, yet we can by no meanes learne, what is done there, what Bishops haue met, or ra∣ther indeed whether any at all are met. Nay besides, aboue twentie months since, when this Councell was first summoned by Pope Pius, the Emperour Ferdinand answered that though all other matters were accommodated, yet hee did much dislike the Place, which the Pope had made choice of for him∣selfe. For Trent, though a prety Citie, yet neither was commodiously enough seated for the receipt of so many Nations, nor able to receiue so great a mul∣titude of men, as were likely in reason to meete at a Generall Councell. The same answere was returned from other Christian Princes; and from some, much sharper. Therfore wee beleeued that all these things, together with the Councell it selfe, had beene vanished away into smoake.

7 But I pray you, who is he that hath summoned this Councell, and called the world together? You wil say, Pope Pius the fourth. And why he, rather then the Bishop of Toledo? For by what power, by what example of the Primitiue Church, by what right doth hee this? Did Peter, Linus, Cletus, Clemens, thus tosse and tumble the world with their Proclamations? This was alwayes whilest the Empire flourished, the proper right of the Emperours of Rome. But now, since the power of the Empire is lessened, and Kingdomes by succession share part of the Imperiall power, that power is communicated to Christian Kings and Prin∣ces. Search the Annals, lay together the memorials of all Antiquitie, you shall finde the ancientest Councels, the Nicene, the Ephesine, that of Chalcedon, that of Constantinople, to haue beene called by the Roman Emperours, Constan∣tine, Theodosius the first, Theodosius the second, Martian, not by the Popes of Rome.

8 Leo the Pope, a man otherwise louing enough to himselfe, and no way neglectfull of the authority of his Sea, did humbly beseech Mauritius the Em∣perour, that hee would summon a Councell to be held in Italie, as beeing the fit∣test place. All the Priests sayes hee, beseech your Clemencie, that you would command a Generall Councell to bee held within Italie. But the Emperour caused that Ceuncel to bee assembled, not in Italie, which the Pope earnestly laboured, but at Chal∣cedon,

in Bithynia; to shew, that that was his right, and belonged to him onely. And when Ruffinus, in that bickering which hee had with Ierome, had alleadged a certaine Synod, Tell mee, sayes Ierome, what Emperour caused it to bee called. Ierome did not thinke the authoritie of a Generall Councell firme e∣nough, vnlesse an Emperour had called it. I demand not now, what Emperor hath commanded the Bishops to be called to Trent at this present: But with what Emperor did the Pope, that hath taken thus much to himselfe, aduise of holding the Councell, what Christian King or Prince did hee make priuy to his designe? To intrude vpon anothers right by fraude or force, and to vsurpe for his owne, what belongs to others, is iniurious dealing. But to abuse the Clemency of Princes, and to rule ouer them as his vassalls, is an egregious and an intollerable disgrace to them. But for vs, by our comply∣ing, to goe about to backe such an iniurie, and disgrace, were no lesse iniurie. Wherefore if wee should onely say thus much, that this Trent Councell of yours is not lawfully called, that Pope Pius hath done nothing rightly or orderly, no man could iustly find fault with our absence.

9 I passe ouer the wrongs, which the Popes of Rome haue done vs: That they haue as often as they pleased, armed our People against their Soueraigne: That they haue pulld the Scepters out of our Kings hands, and the Crownes from off their heades: That they would haue the Kingdome of England to bee theirs, and held in their name, and our Kings to Reigne by their fauour: That within these later yeares, they haue stirred vp against vs, somtimes the French, somtimes the Emperor. What the intentions of Pius himselfe haue beene towards vs, what hee hath done, what hee hath spoken, what hee hath practised, what hee hath threatened, t'is needlesse to rehearse: For his actions and his words are not so close, so concealed, but that the aime of both may be discouered. By what courses hee was made Pope, and by what steps hee mounted to so great a dignity, I say nothing. I doe not say, that he aspired to the Popedome by corrupting of Cardinals, buying of voices, by price and purchase, by vnderminings, and ambushes. I doe not say that late∣ly, beeing not able to quitt skores, hee cast Cardinall Caraffa into prison and there murthered him, by whose assistance he had compassed the rest of the Cardinals voyces, to whom for that seruice he owed a great summe of money. These, and diuers other things, I leaue to you, who both behold them at a neerer distance, and better vnderstand them. And can you wonder then, that wecome not to a man of Blood, one that purchases voyces, that denies to pay his debts, to a Simoniacal person, to an Heretique? Beleeue me, it is not the part of a wise man wilfully to runne into a place infected, and to consult of Religion with the enemies of Religion. My mother, sayes one, forbade mee the company of infamous persons. Iohn the Apostle durst not sit in the same Bath, nor wash with Olympius, lest he should bee strucke from heauen with the same thunder. I haue not sate, sayth Dauid, in the assembly of Vanitie, neither will I walke with the workers of iniquitie.

10 But admitte that this is the Popes proper right; let it bee in his power to call Councels, to gouerne the whole world: Let those things bee false and vaine, whatsoeuer wee haue spoken concerning the power of the Empe∣rour, and the right of Kings: Grant that Pope Pius is an honest man; that

he was duely and lawfully made Pope; that he sought no mans life; that he did not kill Caraffa in prison: yet it is fit that Councels should be free, that euery man may be present that will, and those, with whose conuenience it stands not, may bee absent. And such was anciently the equitie and moderation of those better men. The Princes were not then called together in such a slauish manner, that if any one of them had stayed at home, or had not sent Ambassa∣dours to the Councell, presently euery eye was vpon him, euery finger poin∣ting at him. In the Nicen Councel, in the Ephesine, in that of Constantinople, what spie obserued who were absent? But there was neuer an Ambassadour then, neither from England, nor Scotland, nor Poland, nor Spaine, nor out of the two Pannonia's, nor out of Denmarke, nor out of all Germanie. See, reade, reexamine the Subscriptions, you shall finde it so, as I say. And why doe not you maruaile then, that the English came not to those Councels, beeing so full, so famous, so renowned, so frequented? Or that the Popes in those times were so patient, as not to condemne them of contumacie? But this tyran∣ny of the Popes was not yet growen vp; it was lawfull then for holy Bishops and Fathers, as it stood with their conuenience, to stay at home without pre∣iudice. The Apostle Paul would not put himselfe vpon the Councell at Ierusa∣lem, but rather appeal'd to Casar. Athanasius the Bishop, though the Empe∣rour summoned him to the Councell at Cesarea, yet hee would not come. The same man, in the Syrmian Councell, when he saw that the Arrians were like to preuaile, presently withdrew himselfe, and went his wayes: and the Westerne Bishops following his example, refused to come to that Councell. Iohn Chryso∣stome came not to the Arrian Councell, though the Emperour Constantius called him, both by letter, and also by message. At what time the Arrian Bishops assembled in Palestine, and drew with them the votes of the maior part, old Paphnutius and Maximus Bishop of Ierusalem, went out together out of the middest of their assembly. Bishop Cyril appealed from the Councell of the Patropassians. Paulinus Bishop of Triers would not come to the Councell of Millan, because that he saw, that by the fauor and power of the Emperor Constantius, all ranne of Auxentius the Arrians side. The Bishops that had met in a Councell at Constantinople, being called to a Councell at Rome, refused to come. Which notwithstanding turned not to their preiudice, though they were called by the Emperors letters. In those dayes the excuse seemed reasonable enough, that they were to intend the charge and reformation of their owne Churches. Though they sawe that the Arrians did play reakes in all Churches and that their presence would haue beene of great impor∣tance for the abating of their rage.

11 What if our Bishops should now giue the same answere, that they can spare no time from their sacred function; that they are wholly imployed in setting vp againe their owne Churches; that they cannot be absent, fiue, six, seuen yeares, especially there, where they should bee able to doe no good. For our Bishops are not so idle, as those at Rome that frolick it in their palaces, and daunce attendance vpon the Cardinalls, and hunt after liuings. Our Churches are so miserably wasted and ruined by them, that they cannot bee repaired in a small time, or with ordinarie diligence. But now wee see plainely that these men seeke to incroach vpon our times, that without any

necessitie we might be drawen abroade and so disabled to aduance the Gos∣pell at home, and in the Councell be hindred by them.

12 For the Pope, that you may not bee mistaken, doeth but make a shewe of a Councell, and meanes it not, for thinke not that hee doth any thing sincerely or truely. Lewis the eleuenth was wont to say to Charles the eighth, that Hee that knowes not how to make shewes of what he meanes not, kens not Kings-craft: But, as the times goe now, he that knowes not how to make no shewe of what hee meanes, and to cloake his designes vnder a disguised countenance, is much more ignorant how to play the Pope. For that Sea is wholly supported with mere hypocrisie, which the lesse naturall strength it hath, so much the more colour it needes. For if the Popes thought a Generall Councell so effectuall for remouing of Schismes, why did they differre a thing so necessarie thus long? Why did they sit quiet thirty yeares together, and suffered Luthers Doctrine to take roote? Why did they not call a Councell, with the first? Why did they assemble the Trent Councell with such reluctancy and vnwillingnesse, more by the instigation of the Emperour Charles, then of their owne accord? And hauing beene at Trent well nigh tenne yeares, with all this deliberation why haue they done iust nothing? Why haue they left the matter vndone? Who hindred, who with stood them? Beleeue mee in this, Good Brother, the Popes are not in hand now to Keepe a solemne Councell, or to restore religion, which they make a mocke of. That which they intend, and seeke, and labour for, is to delude the minds of godly men, and the whole world with a pompous expectation of a Generall Councell.

13 They see that their wealth hath beene lessening now a pretty while, and declining: That their tricks doe not find the same credit now, as here∣tofore: That an incredible number of men euery day fall from them: That men doe not now runne to Rome in such troupes: That there is not now a dayes so high an estimation, or so deare a price giuen for indulgences, interdicts, blessings, absolutions, and empty Bulls: That their Mart of Ceremonies and Masses and all their whorish paintings are slighted: That a great part of their tiranny and pompe is shruncke: That their reuenewes are slenderer then they were wont to bee: That they and theirs are laughed at euery where, euen by very children: That their whole rest lies now at stake. And indeede it is no wonder if those things fall, which had no rootes to hold them. Our Sauiour IESVS CHRIST extinguished all those things, not by armes or force of men, but by the heauenly blast and breath of his mouth; but will consume and abolish them with the brightnesse of his comming. This is the force of Gods word; this is the power of the Gospell; these bee the weapons, by which is ouerthrowne euery fortification, which is raised against the knowledge of God. This doctrine shall bee preached through the whole world in despight of them all: the gates of Hell shall not preuaile against it. The merit-mon∣gers shopps waxe cold now at Rome; their wares, as if Porsenna's goods were put to sale, are very lowe pric'd, and yet can scarce finde a chapman. The indulgence-broker trots vp and downe, and finds no fooles. This is it; Hence growes their griefe; This vexes the Popes. They see that

this so great light broke foorth from one sparke: What is it like to doe now, when so many fires are kindled in all places of the world? And so many Christian Kings and Princes acknowledge and professe the Gospell? For they serue not CHRIST IESVS, but their Bellies. They say that Carneades the Philosopher, when hee was at Rome, and made that memorable speech a∣gainst Iustice; amongst other things he added this, that this vertue, if it were one, would bee lesse profitable to no kinde of men, then to the Romans: For they by force and robbery had subdued other mens dominions to them∣selues, and had compassed the Empire of the World by high iniustice. Now if they would at length obserue Iustice, they must restore all those things, which they possesse vniustly: They must returne to their shepheards hou∣ses, and their cold Cottages, which was all they had in the beginning. So verely these men, if they would deale plainely, and lay aside their disgui∣ses, and doe their duety, and render euery one his owne, they see they must come to their staffe and scrippe againe, to sobrietie and modestie, to the labours and function of the Gospell. For they haue heard Austin say, that, The name of a Bishop, is a name of worke, not of worship; and, That they are no Bishops that would haue the preeminence aboue others, but not be∣nefit them. And therefore they see, that it is lesse expedient for themselues, then for any sort of men, to haue the Gospell spread wider, and further pro∣pagated: for they cannot bee safe, if they will bee sound. Therefore now they raise tumults, and puzzle all, as Demetrius the Smith did of old, when hee saw that his hopes of gaine were cut. Now therefore Councels are sum∣moned, the Abbats and Bishops are called to make a partie. For this they thought the cunningest plot, to spinne out the time for some yeeres, to hold mens mindes in suspence with expectation: many things, as it vseth, might fall out in the meane time: Some Warre might be raised: One of these Princes might die: that this so sharpe edge of theirs for the Gospell, might in processe of time bee dulled: mens mindes might waxe coole: In the meane while, as one sayes, somewhat will be done I hope.

14 Long since, the Persians hauing beene vanquished and led in triumph, when as the Athenians had begun to repaire their walles, which the Persians had layd leuell with the ground; and the Lacedemonians had straitly interdi∣cted them, to the end that they might keep them the easier vnder their check: Themistocles the Athenian Generall, a wise man, seeing the safety of his Coun∣trey might be hazzarded, promised that he would come to Lacedemon to con∣fer with them about it. So, being vpon the way, to spend time, he faignes him∣selfe sicke, that hee might dwell the longer vpon his iourney. At length, beeing come to Lacedemon, hee began to make many cauils on set purpose: Somtimes the couenants did not please him: Somtimes hee demands time to aduise: Sometimes hee must waite for his fellowe Ambassadours, with∣out whom nothing could bee done: otherwise he must send Ambassadors to Athens. In the meane time, whilest he trifles, the Athenians had walled their City round; and, if any force were offered, were prouided of a defence. So these men, whilest they putt off from day to day, and will haue all referred to Councels; in the meane while they build vp their walls, whilst we sitt idle,

looking after wee know not what; that at the last, when they haue made all safe, they may shutt vs out wholly, and neither Councell, may be held, nor any thing at all done.

15 For it is worth the paines to obserue their trickes, and fetches; How of∣ten Councels haue been summoned, and not met. How often a poore rumor hath dashed all their preparation, and all the expectation! How often haue the Fathers made a stand vpon the sudden in the middest of their iourney! How often haue the scarlet Counsailers, slipped home in the middest of the Councell, hauing done iust nothing; and haue reiourned the next Session till the ninth or tenth yeere following! How often haue they quarrelled with the ayre, the victuals, the place, the time! For the Pope onely assembles the Councels, and hee alone dismisseth them when hee lists. If any thing please him not, or the businesse beginne to goe awry, presently the solemne close of the Playes is heard, Valete, & Plaudite, Farewell, and clap your hands. A Councell is warn'd at Basil: They meete from all parts in great numbers: They fall earnestly vpon many matters: Eugenius the Pope is cast by all the voyces, as a Simoniacall and Schismaticall Person: Amideus, Duke of Sauoy is put in his place: Eugenius, as hee was to doe, takes this indignely, thinkes with himselfe, that this might bee a dangerous president for posteritie: That his power and strength was far aboue all Councels: That a Councel could not meet but by his command: nor determine of any thing, but what hee pleased: That it was an vngodly act, to inquire into his life in a Conuenticle of Bishops: Presently he cals backe the Councel to Ferrara in Italie; afterwards translates it to Florence. Why what doings is this, I pray? Did Eugenius thinke the climate would alter mens mindes, or that the Holy Ghost would giue discreeter an∣swers in Italie, then he had formerly in Germany? Nay, nay, in all those chan∣ges he sought not after CHRIST, but his own benefit. He saw that his enemy Sigismond the Emperor, did ouertoppe him in Germanie, both in power, and in fauour; And that those Fathers which had met at Basil, if they were re∣mooued out of those harsh and rough Countreys into Italie, they might (as trees when they are transplanted) bee made more mellow. For now adayes (mercifull God!) the intent or scope of Councels, is not to discouer trueth, or to confute falshood. For these later ages, this hath been the onely indea∣uour of the Popes, to establish the Romane Tyranny; to set warres on foote; to set Christian Princes together by the eares; to raise money, sometimes for the Holy Land, sometimes for the building of Saint Peters Church, sometimes for other vses; I know not what, or rather abuses; all which money was to be cast into some few bellies, in gluttonie, and lust. And this hath beene the onely cause or course of Councels for some ages last past. For of errours and abuses, as if there were none at all, nothing euer could bee handled.

16 Peter de Alliaco made great complaint in the Councel of Constance, concer∣ning the couetousnesse and pride of the Court of Rome, but what good did hee? Was there any part of their controuersie or pride restrained by the au∣thoritie of the Councel? The same man sayes, that Holy dayes, and the flocks of idle Monkes ought in his opinion to bee lessened: And another (in a certaine Worke intituled, Tripartite, and ioyned to the Lateran Councel) The whole world almost, sayes hee, speakes against it, and is scandalized at the

infinite multitude of beggerly Friars. And the Fathers in the Councell of La∣teran, wee strictly commaund, say they, that for the future no man inuent a new religious order. Since that time what hath been done for Holy dayes. I know not: it is probable, that no abatement is made. But for the Orders of Monkes, they are infinitely multiplied. For the last Popes haue added Ie∣suites, Capuchins and Theatines; as if there had not beene yet enough of these slow-bellies. Iohn Gerson, Chancellour of Paris, exhibited in the Coun∣cell of Constance, seuentie fiue abuses in the Church of Rome, which hee did earnestly desire might bee reformed. But of so great a number, what one abuse did they take away? Iohn Picus Mirandula writes to Pope Leo, to abridge idle ceremonies, and to restraine the luxurie of Priests. The Bishops afterwards, in the Lateran Councell sate in great numbers, and moued much expectation. But what one ceremonie did they abate? what one Priests luxury or lewdnesse did they condemne. Mantuan the Poet complaines by name of the manners of the Church of Rome. Bernard the Abbot writes thus to Pope Eugenius: your Court receiues good men, but makes them not: lewde men thriue there, the good pine and fall away. And speaking of the woe∣full state of the Church in those dayes, From the sole of the foote saith he, to the crowne of the head, there is no health in her. And againe saies he, where is there one to preach the acceptable yeare of the Lord? Now a dayes, saith hee, they keepe not Christs spouse, but destroy her; They feede not the Lords flocke but slaughter and deuoure it. Pope Adrian the sixth, when hee sent his Legat into Germanie, confessed truely and ingenuously, that the state of the whole Clergie was most corrupt. All wee Prelates, saies hee, haue swerued euery one to his owne way, neither is there now any one that doeth good, no not one. Albertus Pighius confesses, that in the Masse it selfe, (which they would haue to bee most sacred, and in which alone they place the main of Christian Religion) are found errors and abuses. What needs more? I passe ouer other witnesses, for they are infinite. There were many Coun∣cels held after this; the Bishops were called together; the Synode of Basill was summoned, as they then made shewe, expresly for the reformation of the whole Clergie. But since that time, the errors haue beene increased in all places; nay the vices of the Priests themselues doubled.

17 The Cardinals chosen by Pope Paul the third, to consider of the State of the Church, made report, that there were many corruptions in it, especi∣ally in the manners of the Bishops and Clergie men. That the Bishops were idle; did not instruct the people, nor feede the flocke, nor looke to the Lords vineyard: that they liued in Princes Courts, and kept not home: That the Cardinals had somtimes three, somtimes fowre Bishoprickes in Commendam, not without great preiudice to the Church: for that those offices are not, as they say, compatible, or to bee held together. That the Couents ought to be cleane banished out of the Church. Since this, the Trent Councell hath beene held: But haue the Bishops since then begunne to feede the flock? Haue they left their nonresidence, and liuing in Princes Courts? Haue the Cardinalls left to be Bishops? Or is it prouided, that the Church sustaine no preiudice thereby? Hath the number of Couents beene abridged, or religion amongst them reformed? What neede then was there of calling together so many

Bishops so farre off, or to aduise so many yeares in vaine of reforming the Church? This is iust the Pharises going about to repaire Gods Church.

18 They confesse errors and abuses: they call Councells, and pretend a zeale of Religion and Godlinesse: They promise their paines and indeauours; that they will ioyne with vs, to build vp againe, whatsoeuer is fallen downe. Iust so, as the enemies of Gods people sayd they would ioyne with Nehemias to build the Lords Temple. For they did not intend the building of the Lords Temple, but by all possible meanes to hinder it. They will be reconciled to vs, but so as Naas the tyrant would long agoe with the Iewes of Iabes, vpon no other conditions, but that wee must suffer our right eyes to bee plucked our; that is, that we should suffer our selues to be bereaued of Gods word, and the Gospell of our saluation.

19 For haue they any care of Religion? Care they for Gods Church, that care neither for Gods vengeance, nor the saluation of the people, nor any part of their owne duetie? Let Pan, say they, looke to his sheepe; they in the meane time, manage warres, hunt, fare deliciously; to say no worse of them, Im∣mortall God! who would beleeue that these men euer thinke of Gods Church, or Religion? What errors will these men euer take away or when? What light will they restore vnto vs? Whatsoeuer you say, though you carried the sunne it selfe in your hands, yet they will not see. Open errors they excuse as farre as they are able, and colour and smooth them, as anciently Symmachus or Porphyrie did the errors and fopperies of the Heathen: And indeede they are wholly sett vpon this, not to seeme to haue ledde Gods people astray, or at any time to haue erred themselues. Or if it come in their heads to amend any thing, which either they neuer doe, or very seldome and sparingly) as it is reported of Alexander and Emperour of Rome, that beeing not altogether auerse from the Christian Religion, he worshipped Christ and Orpheus in the same Chappell: and as in times past the ancient Samaritans did retaine the worshippe of the true God, and of Idoles both together.) So they will re∣ceiue perchance some part of the Gospell vpon this condition, that therewith they may admitt of superstitions, and old wifes tales: they receiue trueth, so that they may retaine falshood: they allowe of ours, so that they may not disallowe theire owne: And so they doe not take away but colour abuses and onely new plaister old pillars.

20 In this manner doe they reforme Gods Church; so be the Councell and Synodes kept: Trueth is not followed, but mens affections: The better part is mastred by the greater. Indeede the very name of a Generall Councell carries a glorious lustre: But yet oftentimes poison is carowsed out of a faire cuppe. For it is not enough for a few Bishops and Abbotts to haue met in one place; The virtue of a Councell consists not in Rochetts, and Skarletts; neither is euery Decree of a Councel presently to bee receiued for an Oracle. That was a Coun∣cell of which the Prophet * 1.13 Esay writes.

21 That was a Councell of which the Prophet Dauid speakes, The Kings of the earth set themselues, & the Rulers take counsell together against the Lord and against his anointed. That was a Councell which condemned the Sonne of God Christ Iesus to the Crosse. That was a Councel which was held at Carthage vnder Cyprian; in which it was Decreed that those, who had beene baptized

by Hereticks, when they returned to the Church, ought to bee baptized againe. Which error could not bee afterwards repealed but so many Councels and writings of the Fathers. What needes many words? The Second Ephesine Councell openly tooke Eutyches his part, that the humane nature in Christ was turned into his diuinitie. The second Nicene Councell decreed flatt Idolatrie about adoration of Images. The Councel of Basil, as Albertus Pighius sayes, de∣creed against all antiquity, against nature, against reason, against the word of God. The Councell of Ariminum decreed for the Arrians most impi∣ously, that Christ was not God. Many other ensuing Councels, that of Smyrna, the Arrian, the Seleucian, the Syrmian did both condemne the Homousians, and also subscribe to the impietie of the Councell of Ariminum. What would you haue more? The Councell of Chalcedon it selfe, which was one of those foure that Gregorie compares with the fower Gospells, Pope Leo did not sticke to challenge it of vnaduisednesse.

21 Therefore we see Councels haue been often opposite one to another: And as Leo the Pope abrogated the Acts of Adrian, Stephanus of Formosus, Iohn of Stephanus; And as Sabinian the Pope commanded all Pope Gregories writings to bee burnt, as erronious and impious: So wee see oftentimes that a later Councell, hath repealed all the Decrees of a former. The Carthage Councell de∣creed, that the Bishop of Rome should not bee called either The High Priest, or The chiefe of Priests, or by any other the like name. But following Councels haue stiled him, not onely Chiefe Priest, but also Chiefe Bishop, and Head of the Catholique Church. The Eliberine Councell decreed that nothing should be painted on the wals of Churches, that ought of right to bee worshipped. The Councell of Constantinople decreed that Images were not to bee suffered in Christian Churches. On the other side, the second Nicen Councell, determi∣ned, that Images were not onely to bee placed in Churches, but also to bee wor∣shipped. The Lateran Councell vnder Pope Iulius the second, was summo∣ned for no other cause, but to repeale the Decrees of the Pisan Councell. So oftentimes the later Bishops oppose those that went before them, and Coun∣cels damme vp one anothers lights. For these men will not be tyed, no not to their owne Councels, but as far as they please, and is commodious for them, and wil bring grist to their Mill. The Basil Councel determined that a Coun∣cel of Bishops was aboue the Pope. But the Lateran Councel vnder Leo de∣creed, that the Pope was aboue the Councell. And the Pope does not onely beare himselfe so, but also commands him to be held for an heretike that shall thinke otherwise. But yet all the Bishops and Abbats in the Councell of Ba∣sil say thus, He that opposeth these truths is to be accounted an heretike. How wil you behaue your selfe, I beseech you! Whatsoeuer you say, or thinke, either the Pope or the Councell will esteeme you an heretique. All Popes, for some ages last past, haue opposed these trueths: therefore all Popes, that li∣ued in these ages, haue been Heretiques, in the iudgement of the Councel of Basil. The same Councell did with an vniforme consent remooue Pope Eugenius, a Simoniacal and Schismaticall person, and put Amideus in his place. But Eugenius vilifies the Councels Decree; and though hee were most Simo∣niacall and Schismaticall, yet he continued to bee the Successor of Peter, the Vicar of CHRIST, and Head of the whole Church of GOD. Hee retai∣ned

his former dignitie in despight of all their teeth, and was magnificently carried, as before, vpon noble mens shoulders. Amideus, as one fallen from his horse, walked on foote like a simple man, and thought himselfe happie, that of a Pope he was made a Cardinall. The Councell of Trent comman∣ded that Bishops should teach the people, and that no one man should haue more then one Spirituall preferment at one time: But they, contrary to the Edict of their Councell, accumulate Benefices, and instruct not at all. So they make Lawes, but obey them not, but when they list. This is the e∣steeme they haue alwayes made of their owne Councels, and the Decrees thereof.

22 And why should wee hope for better successe at this present? With what expectation or hope can any one come to the Councell? Doe but thinke with your selfe what manner of men they bee, vpon whose fidelitie learning and iudgement, the weight of this whole Councell, the discussing of all questions, and the whole state of all things must lye and rest. They are called Abbots and Bishops, graue persons, and faire titles, men (as it is beleeued) of great importance for the gouernment of the Church of GOD. But take from these men their titles, the persons they beare, and their trap∣pings, there will nothing that belongeth to an Abbot or a Bishop remaine in them. For they are not ministers of CHRIST, dispensers of the mysteries of GOD; they apply not themselues to reading, or to preach the Gospell; they feede not the flocke, they till not the ground, they plant not the Lords Vineyard, nor kindle the fire, nor beare the Arke of the Lord, nor are the Ambassadours of CHRIST: they watch not, nor doe the worke of an E∣uangelist, nor performe the duety of their ministery: they intangle them∣selues with secular businesses; they hide the Lords treasure; they take away the keyes of the Kingdome of God; they goe not in themselues, nor suffer others; they beate their fellow seruants, they feede themselues, and not the flocke: they sleepe, snort, feast, and ryot: they are cloudes without water, starres without light, dumbe dogges, slow bellies; as Bernard sayth, not Prelates, but Pilats; not Doctours, but seducers; not Pastors, but impo∣sters: The seruants of CHRIST (saith hee) serue Antichrist. The Popes will allow none but these to haue place and suffrage in the Councell: The care and charge of Christ's Catholike Church must depend vpon their power and iudgement: Vpon none but such as these doth Pope Pius relie. But (good GOD) what manner of persons are they? They hold it ridiculous to aske that question. It is no matter (say they) how learned, or how reli∣gious they bee; what their aime is, or what they thinke: If they can sit vpon a Mule; if they can ride through the streetes with pompe, and with a noyse; if they can come into the Councell, and say nothing, it is sufficient. If you beleeue mee not, and thinke I speake in iest, heare what the facultie of Diuinitie, and the whole Sorbone, haue determined concerning this matter. That which our great masters affirme (say they) concerning the due assem∣bling of a Councell, is to bee vnderstood thus; that for the lawfull calling of a Councell it is sufficient, that the forme of Law be solemnely obserued. For if it should bee disputed, whether the Prelates there assembled haue a good intention; whether they bee learned, especially in the Scriptures, and

are willing to obey wholesome doctrine, it would proue an infinite busi∣nesse. Those, forsooth, who fit mute, like the statues of Mercurie, not knowing what belongs to Religion, will determine well concerning all points of Religion, and, whatsoeuer they say, they cannot possibly erre.

23 These are obliged to the Pope, not through error and ignorance, but by oath and religion: So that although they should vnderstand the trueth, they cannot without periurie make profession of it, and are necessitated to breake faith, either with God or man. For this is the formal oath which they all take. I N. C. Bishop, will henceforward beare true faith to S. Peter, and to the holy A∣postolike Roman Church, to my Lord the Pope N. and his successors, which shall enter canonically. I will not be a meanes, either by word or deede, that he may loose, either life or member, or be taken prisoner: I will not reueale any counsell that hee shall impart vnto mee, either by letters or message, which may be any way dammageable to him: I will help to defend and main∣taine against all the world the Papacie of the Church of Rome, and the rules of the holy Fathers. In old time, when the Priests of Appollo Pytheus began to speake plainly in fauour of King Philip, many would merrily say, that Apollo began to Philippize. When we see that nothing is decreed in the Councell, but at the Popes pleasure, why may wee not say that the oracles of the Coun∣cels doe Tapize; that is, say nothing but what the Pope will. When Verres was charged with many crimes, of which in probabilitie he was guiltie, they say he was so wise, as not to commit his triall to any, but onely to some trusty persons of his owne traine. The Popes haue dealt more wisely: For they haue chosen such iudges, whom they know neither will (because it is their owne case, in regard they refer all to voluptuousnesse and gluttonie) nor can if they would (because they are sworne) decree any thing contrary to his will and pleasure. They set the holy Bible in the midst, as if they would doe nothing against it: they looke vpon it afarre off, and reade it not. In∣deede they bring a preiudicated opinion with them, not regarding what Christ hath said, but decreeing whatsoeuer they please.

24 Therefore that libertie which ought to be in all consultations, especially sa∣cred, and which is most proper to the Holy Ghost, and the modestie of Christi∣ans, is quite taken away. Paul saith, If any thing be reauealed to another that * 1.14 sitteth by, let the first hold his peace: But these men apprehend, imprison and burne whosoeuer dareth but whisper against them. Witnesse hereof the cruell death of two most holy and resolute men, Iohn Husse and Hierom of Prague, whom they put to death contrary to their safe conduct, & so brake their faith, both with God and man. So the wicked Prophet Zedekias, when he had put on iron hornes, strooke Micheas the Prophet of the Lord on the face, saying, how hath the spirit of God left me, and is come to thee? There∣fore these men alone domineere in Councels, all others being excluded. They alone giue voices, and make lawes; like vnto the Ephesians in times past: let no man (say they) liue here, who is wiser then the rest, except he haue a mind to be cast into banishment. They will not heare any of our men speak. In the last conuention of the Councel at Trent, tenne yeres since, the Ambassa∣dors of the Princes and free Cities of Germanie came thither with a purpose to be heard, but were absolutely refused. For the Bishops and Abbots an∣swered

that they would not suffer their cause to haue a free hearing, nor suffer controuersies to be discussed out of the word of God: that our men were not to be heard at all except they would recant; which if they refused to doe, they should come into the Councell vpon none other condition but to heare the sentence of condemnation pronounced against them. For Iulius the third in his Bull of indiction of the Councell declared plainely that either they should change their opinions, or else should bee condemned for heretiques before they were heard. Pius the fourth who hath now a purpose to reassemble the Councell, hath alreadie preiudged for heretiques all those who haue left the Roman Church, that is to say, the greatest part of the Christian world, before they were euer either seene or heard. They say, and they say it often, that alreadie all is well with them, and that they will not alter one iot of their doctrine and Religion. Albertus Pighius saith, that without the authoritie of the Roman Church one ought not to beleeue the cleerest, and plainest Scripture. Is this to restore the Church to her inte∣gritie? Is this to seeke the trueth? Is this the libertie and moderation of Councels?

25 Though these things bee most vniust, and most different from the fa∣shion of ancient Councels and of modest men, yet this is more vniust, that whereas the world complaineth of the Papall pride and tyrannie, and doth beleeue that nothing can be amended in the Church of God vntill he be re∣duced into order, yet all things are referred vnto him, as vnto a most conscien∣cious pence maker and iudge. And vnto what a kind of man (good God) are they referred? I will not call him an enemie of the Trueth, ambitious, coue∣tous proud, intolerable, euen to his owne followers. But they would make iudge of all Religion him who commandeth that all his determinations shall bee of equall valew with those of Saint Peter himselfe, and sayth, that in case hee carrie a thousand soules with himselfe to Hell, yet no man ought to reprehend him for it: who auoucheth that he can make iniustice to bee iu∣stice: whom Camotensis affirmeth to haue corrupted the Scriptures, that he might haue fulnesse of power: and to conclude, whom his owne fami∣liars and followers (Ioachimus, Abbas Petrarch, Marsilius Patauinus, Lauren∣tius Ʋalla, Hieronymus Sauanorola) doe cleerely pronounce to bee The Anti∣christ. All is referred to the iudgement and will of this man alone; so that the same man is the partie arraigned, and the Iudge: the accusers are heard from an inferiour place, and the partie accused sits in his Tribunall, and pro∣nounceth the sentence concerning himselfe. These lawes, forsooth, so equall, and so reasonable, Pope Iulius hath giuen vs. No Councell (sayth he) is of any credit, nor euer wil be, vnlesse it be confirmed by the authority of the Church of Rome. Bonifacius 8. sayth, That no creature in the world can possibly be saued, except he bee subiect to the Romane Church. And Pope Pascal thus, As though, sayth hee, any Councels haue made lawes for the Church of Rome, when as all Councels doe subsist by it, and receiue their strength from it; and doe expresly except in all their Decrees the authoritie of the Bishop of Rome. Another sayth, That which the Pope approoueth or dis∣prooueth, wee ought to approoue or disprooue likewise. And againe, It is not lawfull for any man to disallow that which the Pope approoueth. I

know not what Parasite it is who most shamelesly sayth, that though all the world should bee of one opinion against the Pope, yet it seemeth to mee that the Popes opinion must bee maintained. And another as impudently as hee, It is a kinde of sacriledge but to dispute of the Pope's fact, who though hee bee not alwayes a good man, yet must hee alwayes bee presu∣med to bee. Another yet more impudently sayth, The Pope's will is hea∣uenly; therefore in those things which hee willeth, his will standeth for reason; neither ought any man to say to him, why doe you so? To leaue many the like sayings, which are infinite, and to make an end, Pope Inno∣cent the ninth speakes most impudently of all; The Iudge will not bee iud∣ged, neither by the Emperour, nor by Kings, nor by the whole Clergie, nor by all the people of the world. O immortall God! how neere are they come to say thus; I will ascend vpon the North-pole, and I will be like to the most High. If the Popes say true, what neede wee a Councell? if they will hold a sincere and a free Councell, away with these wicked and vaine∣glorious lyes: Let them not onely not be practised, but let them euen bee rased out of all their Bookes, that all may not bee left to the will and pleasure of one man who is most iustly suspected. But the Popes, say they, cannot erre, and that the word of GOD is to bee regulated as they please: Before they enter into their place they sweare to maintaine certaine late Councels, which are most fowlly corrupted, and doe religiously promise that nothing shall bee changed. What maruaile then that no good comes of a Councell, if that errours and abuses are not taken away? that the Am∣bassadours of Princes are in vaine called thither from so many remote parts? Notwithstanding I heare that now there are some men, not ill affected, yet carelesse what they say, who, though they condemne the arrogancie and Persian pride of the Pope, and his euen Epicurean contempt of Religion, yet they desire that his authority should bee maintained: Though they some∣times confesse him to be Antichrist, yet beeing mounted into that chayre, they doubt not but that he is Vniuersall Bishop and Head of the whole Church of CHRIST. Here they triumph and please themselues, as if the Holy Ghost were affixed to the Pope's palace. Yet the saying is, The place doth not sanctifie the man, but the man the place. And Hierome, as hee is ci∣ted by them, saith, that, They are not sonnes of the Saints who hold their pla∣ces, but who imitate their deedes. Likewise Christ telleth vs, that the Scribes and Pharisees sit in Moses chayre, but warneth vs not to allow of their au∣thoritie further then they speake out of the word of God. Augustine sayth, What sayd Christ but this; Heare the voyce of the Shepheard euen by hire∣lings? For by sitting in the chaire they teach the Law of God; therefore God doeth instruct vs by them. If they will teach ought of their owne, heare them not, doe it not. Likewise Paul saith, that Antichrist, that man of sinne, must fit in the Temple. Hierome sayth, Well; doest thou consider Peter? con∣sider Iudas also: doest thou allow of Stephen? marke also what Nicholas was. Ecclesiasticall dignity maketh not a Christian. Thus farre Hierome. It is re∣ported that Pope Marcellinus sacrificed to Idoles; that Pope Liberius was an Arrian; that Pope Iohn the 22 had an impious opinion concerning the im∣mortalitie of the soule; that Pope Iohn the 8. was a woman, that shee com∣mitted

adultery during her Papacie, and going pompously in procession a∣bout the Citie, was deliuered of a childe, euen in the very sight of the Bishops and Cardinals. And Liranus affirmeth, that many popes haue turned infi∣dels. Wherefore we must not bee too confident of places, and successions, and vaine titles of dignities. Wicked Nero succeeded godly Metellus. An∣nas and Caiphas succeeded Aaron: and oftentimes Idoles are put in the place of GOD.

26 But what I pray you is this great power and authoritie, whereof they doe so insolently boast? whence comes it? From Heauen, or of men? Christ spake vnto Peter, say they; vpon this rocke I will build my Church; by which words, the Popes authoritie is confirmed. For the Church of Christ is placed in Peter, as in the foundation. But Christ gaue nothing to Peter by these words more then to the other Apostles: neither doth hee make mention of the Pope, or of Rome. Christ is that rocke; Christ is that founda∣tion. No man, saith Saint Paul, can lay another foundation then that which is alreadie laid, which is Christ Iesus.

27 These words, vpon this rock I will build my Church, Saint Augustine expoundeth thus: vpon this, saith he, which Peter confessed, saying, Thou art Christ the sonne of the liuing God. It is not said thou art the rock, but thou art Peter: the rock was Christ. Saint Basill saith thus: vpon this rock, that is, vpon this faith I will build my Church. Origen, that most ancient Father, saith that euery disciple is a rocke, after that he hath drunke of that spirituall rock; and vpon such a rocke all the doctrine of the Church is buil∣ded. But if thou thinkest that the whole is built vpon Peter onely, what sayest thou of Iohn the sonne of thunder, and of each of the Apostles. For shall we be so bould as to say, the Gates of Hell shall not preuaile against Peter onely, and they shall preuaile against the rest of the Apostles; and against good men? Or shall wee not rather say, let that which is spoken (and the Gates of Hell shall not preuaile against him; and that other, vpon this rock I will build my Church) be true in euery one of those of whom it was spoken. Were the keyes of the kingdome giuen to Peter only, so that none of the other Saints might meddle with them. Then if this saying, (to thee I will giue the keyes of the kingdome of Heauen) be common to others also, why are not the other sayings so to? Saint Hilarie saith, There is but one happie rocke of faith, which Peter confessed with his mouth. And again he saith, Vpon this confession of Peter the Church is built: and a little after hee saith, This faith is the foundation of the Church. In like manner other Fathers, Hierom, Cyrill, Beda, say that the Church is built, not vpon Peter, but vpon his faith, that is, vpon Iesus Christ the sonne of God, whom Peter, by diuine inspiration, confessed. Peter (saith Augustine) taketh his name from the Rocke, not the Rocke from Peter; neither will I (sayth hee) build my selfe vpon thee, but I will build thee vpon mee. So also Nicholas Lira (though hee bee not alwayes a good author; for you know in what age hee liued) saw thus much: Vpon this Rocke, sayth hee, that is, vpon CHRIST. By this it appeareth, that the Church cannot relie wholly vpon any man by reason of any power, or Ecclesiasticall dignitie, because ma∣ny Popes are knowen to be Apostats, haue been Apostats.

28 Why then, wherein doeth this Papall authoritie consist? In teaching? They teach not at all. In administring the Sacraments? They administer them not. In feeding? Why they doe it not. Yet this is the power which CHRIST bestowed on his Apostles. Goe (saith he) into the whole world, and preach the Gospell: And afterward, Yee shall bee fishers of men. And, as my liuing Father sent mee, so send I you. But these men whither go they? what doe they teach, or preach, or fish for? From whence goe they, or by whom are they sent? This is not Apostolicall authoritie, but a proud into∣lerable domination, vsurped by force and tyranny. None of vs (saith Cypri∣an) calleth himselfe Bishop of Bishops, nor violently compelleth his Col∣leagues to any necessary obedience, sith euery Bishop may vse his libertie and power according to his owne discretion, without beeing iudged by any, seeing that hee himselfe iudgeth no man. Againe hee saith, The other A∣postles were that which Peter was, and had the same fellowship of honour, and power. Saint Hierome saith, the authoritie of the world is greater then that of one Citie. Why doe you extoll the custome of one Citie? Why doe you make a paucitie, whence pride began, to giue lawes to the Church? Wheresoeuer any Bishop is, whether at Rome, or at Eugubium, or at Constanti∣nople, or at Rhegium, hee is of the same desert and Priesthood. The strength of riches, or humblenesse of pouertie maketh a Bishop neither greater nor lesse. Gregorie sayth, Peter is the chiefe member in the bodie; Iohn, Andrew, Iames are Heads of particular people: yet all of them are members of the Church vnder one Head. Nay, the Saints before the Law, the Saints vnder the Law, the Saints vnder the Gospel, and all that make vp the bodie of the Lord are to bee accounted members, and none was euer willing to bee cal∣led Vniuersall.

29 This is that power which some doe so strenuously defend at this day, which, whatsoeuer they thinke of the Popes life and religion, they would haue to bee most religiously maintained, as if the Church could not subsist without it; or as if a Councell were no Councell except the Pope did will and command it to be so; or as if the whole world must needs be deceaued, if it should thinke otherwise. Wherefore now that you see that all things are most vniustly handled, that nothing is sincerely and fairely caried in Coun∣cels, you may not wonder that our men had rather tarry at home, then take so long, and so idle a iourney, in which they shall both lose their labour, and betray their cause.

30 You will say, it is not lawfull to make change in Religion without order from the Pope and the Councell. Yet the Popes haue changed almost the whole state of the Primitiue Church without any Councell at all. You vse a faire smooth speach, but it is to couer foule errours. The purpose is one∣ly to keepe mens minds in expectation, that being wearied with tedious de∣layes, they may at the last despaire of any good. For what? while the Pope assembleth a Councell, while the Bishops and Abbots returne home, will they haue GOD's people in the meane while, to bee deceiued, to erre, to mistake themselues, to bee ouerwhelmed with errours, and want of the knowledge of GOD, and so to bee carried to euerlasting destruction? Is it not lawfull for any of vs to beleeue in CHRIST, to professe the Gospel, to

serue God aright, to flie superstition, and idolatrie, except they will be pleased to giue vs leaue? The state of God's children were most miserable, if, there being so many errors, so generally spread, so grosse, so blind, so foule, and so perspicuous and manifest, that euen our aduersaries themselues are not able to denie them, nothing could be done without the whole world should meet in a generall Councell; the expectation whereof is very vncertaine, and the euent much more. In times past, when the Persians inuaded Greece, and began to lay all waste, if then the Lacedemonians, whose virtue was then most eminent amongst the Grecians, whose help was requisite as soone as might be, had expected a more seasonable moone to make warre in (for it was an anci∣ent superstition, which proceeded from Lycurgus, not to goe forth to fight but in a full moone) their Countrie might haue beene spoiled whilst they deferred the time. They say, delay breeds danger. The safetie of God's Church is in question; the Deuill goeth about roaring like a Lion, seeking whom he may deuoure. Simple men are easily deceaued; and though they be often touched with a zeal towards God, yet they persecute the sonne of God before they be aware: And, as Nazianzen saith, when they purpose to fight for Christ, they fight against him: Nay the Bishops themselues, who ought to haue a care of these things, are (as though they were but Ghosts) carelesse of them: or, to speake truth, they increase the error, and make the mist that is in their Religion twice as great as it was. Must wee therefore sit idle, expecting how these Fathers will handle the matter? must wee hold our hands together and doe nothing. Nay, saith Cyprian, there is but one Bishoprique, of which euery one holdeth an intire part, whereof he is to giue account to the Lord. I will require, saith the Lord, their bloud at thy handes. If any shall put his hand to the plough and looke backe, and be sollicitous what others thinke, and expect the authoritie of a generall Coun∣cell, and hide the Lord's treasure, in the meane while, he shall here this, O euill and faithlesse seruant! take him away, and cast him into outward darke∣nesse. Suffer (saith Christ) the dead to burie their dead, but come thou and follow mee. In humane counsels, it is the part of a wise man to expect the iudgment and consent of men? but in matters diuine, Gods word is all in all: the which so soone as a godly man hath receiued, hee presently yeeldeth and submitteth himselfe; he is not wauering, not expecteth others. Hee vnder∣standeth that he is not bound to giue care to the Pope, or the Councell, but to the will of God, whose voice is to be obeyed, though all men say nay. The Prophet Elias presently obeyed God's command, though he thought he was alone; Abraham, being warned of God, went out of Chaldea; Lot went out of Sodome; the three Israelites made a publike confession of their Religion, and did publiquely detest Idolatry, without expecting a generall Councell. Goe (saith the Angel) out of the midst of her and partake not of her sinnes, lest you tast of her Plagues. Hee saith not, expect a Synode of Bishops. So God's trueth was first published, and so it is now to be restored. The Apostles first taught the Gospell without a publique Councell; in like manner the same Gospell may be restored againe without a publique Councell. If at the first, Christ and his Apostles would haue caried, and differred all vntill a generall Councell, when had their sound gone forth into all lands? how had the

kingdome of heauen suffered violence? and how had the violent taken it by force? Where now would the Gospell, and the Church of God haue beene? As for our parts, we do not feare and flie, but desire and wish for a Councell, so that it bee freely ingenuous, and Christian; so that men doe meet as the Apostles did; so that Abbots and Bishops be freed from their oath by which they are bound to the Popes; so that, that whole conspiracie be dissolued; so that our men may be modestly and freely heard, and not condemned be∣fore they be heard; so that one man may, not haue power to ouerthrow whatsoeuer is done. But seeing it impossible (as the times now are) that this should be obteyned; and seeing that all absurd things, foolish, ridicu∣lous, superstitious, impious are defended most pertinaciously, and that for custome sake, because they haue beene once receiued, we haue thought it fit to prouide for our Churches by a nationall Councell.

31 For wee know that the spirit of God is tied neither to places, nor to num∣bers of men. Tel it to the Church, saith Christ: not to the whole Church spread ouer the world, but to a particular, which may easily meet in one place. Wheresoeuer, saith he, two or three shall bee, gathered together in my name, there am I in the midst of them. When Paul would reforme the Churches of the Corinthians, and of the Galatians, he did not command them to expect a Generall Councell; but onely wrot vnto them, that what error soeuer or vice was amongst them, themselues should presently cutt it off. So in times past, when Bishops did sleepe, or intended by-matters, or did defile and pollute the Lords Temple, God did alwaies extraordinarily rayse vp some, men of great spirit and courage, who made all well and sound againe.

32 For our selues, wee haue done nothing but with very good reason; no∣thing but what wee sawe to bee lawfull, and to haue beene practised by the Fathers of the primitiue Church, without any reprehension at all. wher∣fore wee called a full Synod of Bishops, and, by common consent of all sorts, purged our Church, as it were Augeus his stable, of those excrements, which either the negligence, or the malice of men had brought in. wee haue restored all things, as much as possibly wee could, to the ancient puritie of the Apostolicall times, and the similitude of the primitiue Church. This was iustly in our power to doe, and because wee could doe it, wee did it boldly.

33 Here I thinke it fit that you should heare what Pope Gregory the first hath written concerning this matter; which pleaseth mee the more, because hee wrote it to Augustine, Bishop of the English, about the institutiō of the Church of England. Hee exhorteth him not to call a Councell, but to ordaine that which he himselfe in his own wisdome did thinke would most promote pie∣tie and religion. Your brotherhood, sayth hee, knoweth the Custome of the Romane Church, in which you haue been brought vp. It pleaseth mee to heare, that you haue beene carefull to make choyce of as many things as you can finde acceptable to GOD, either in the Church of Rome, France, or of any other, that you may bring them into the English Church, which is as yet but new in faith, and, as it were, but now to bee framed. For things are not to bee valewed because of the place where they are found, but places

are to bee valewed for the things that are in them.

34 So the Fathers in the Councell of Constantinople write to Damasus Bishop of Rome, and to the other Westerne Bishops: You know, say they, that the old Decree, and definition of the Nicen fathers concerning the care of par∣ticular Churches, hath alwayes been in force, that the husbandmen of the Lord's vineyard in euery Prouince, taking their next bordering neighbours vnto them, if they please, should bestowe Ecclesiasticall honours vpon those whom they thinke will vse them well. The Bishops of Africa wrote thus to Celestinus Bishop of Rome: Let your Holinesse, as becommeth you, take away all wicked euasions of Priests, and inferiour Clergie-men, because none of the Fathers haue denied this to the Church of Africa. And the De∣crees of the Nicen Councell doe most plainely referre not onely meane Clergie men, but euen the Bishops themselues to their Metropolitans. For businesses are best ended in the places where they are, neither is the grace of the Holy Spirit wanting vnto any Prouince. Let this equitie be wisely obser∣ued, and constantly maintained by the Ministers of CHRIST.

35 Eleutherius, Bishop of Rome writeth to Lucius King of Britannie much better, and more appositely to our present purpose. You haue (saith he) desired, that wee should send you the lawes of the Romans, and of the Emperours, that you may make vse of them in the kingdome of Britannie. These lawes wee may abrogate when we will, but the lawes of God we cannot. You haue receiued (by God's mercie) into your kingdome of Britannie the law and faith of CHRIST; you haue there the Old and the New Testament: from them take, through the grace of God, lawes by a Councel of your owne king∣dome, and, God permitting you, instruct your kingdome of Britannie by them. For you are Gods Vicar in that kingdome; according to that of the Psalmist, The earth is the Lords.

36 What should I say more? Victor, Bishop of Rome held a prouinciall Synod at Rome: Iustinian the Emperor commandeth that Synods (if there were occasion) should be held in euery Prouince; protesting to punish them, if they did not doe it. Euery prouince (saith Hierom) hath peculiar maners, and rites, and con∣ceipts, which cannot be altered without a great deale of trouble. What should I repeat those old prouinciall Councels at Eliberis, Gangra, Laodicea, Ancyra, Antioch, Tyrus, Carthage, Mileuitum, Tholouse, & Burdeaux. This is no new inuen∣tion. The Church of God was so gouerned before the Fathers met in the Ni∣cen Councel: men did not presently run to a general Councel. Trophilus held a prouinciall Councel in Palestina; Palmas in Pontus; Irenaeus in France; Bacchylus in Achaia, Origen against Berillus in Arabia. I omit many other National Coun∣cels held in Africa, Asia, Graecia, Egypt without any order from the Bishop of Rome; which Councels were godly, Orthodox, and Christian. For Bishops in those times vpon the sudden, if any occasion had been offred, did prouide for the necessity of their Churches by a domesticall Councell, and somtimes cra∣ued ayd from their neighbor Bishops; so that they mutually helped one the other. Neither did Bishops onely beleeue, that the cause of Religion be∣longed to them, but euen Princes too. For to passe ouer Nabuchadnezar, who commanded vpon paine of death, that the name of the God of Israel should not be blasphemed; to omit Dauid, Solomon, Ezekias, Iosias, who partly built,

partly purged the Temple of the Lord, Constantius the Emperour put downe Idolatrie without a Councell, and made a most seuere edict, that it should be capitall to sacrifice to Idols. Theodosius the Emperour caused the Temples of the heathen Gods to bee pul'd to the very ground. Iouinian, so soone as he was created Emperour, made his first law for the restoring of banished Christians. Iustinian the Emperour was wont to say, that hee had no lesse care of Christian Religion, then of his owne life. When Iosua was made ruler of the people, he presently receiued command concerning religion, and the worship of God. For Princes are nursing Eathers of the Church, and keepers of both tables. Neither is any greater cause that hath mooued God to erect politique States, then that alwaies there might bee some to maintaine and preserue Religion and pietie.

37 Princes therefore now a dayes doe more greiuously offend, who indeede are called Christians, but sit idly, follow their pleasures, and patiently suffer impious worships and contempt of God, leauing all vnto their Bishops, whom they know to make but a mocke of Religion: as if the care of the Church, and of God's people belonged not to them, or as if they were Pastors but of sheepe and oxen, as it were, to be carefull of their bodies, and neglect their soules. They remember not, that they are God's seruants, chosen of purpose to serue him. Ezekias went not into his owne house, before he saw God's Temple purified. King Dauid said, I will not giue any sleepe vnto mine eyes, nor suffer mine eye lids to slumber, vntill I haue found a place for the Lord, a tabernacle for the God of Iacob. O that Christian Princes would heare the voice of the Lord! Now, saith the Lord, vnderstand O yee Kings, and learne yee that bee iudges of the earth: I haue said yee are God's, that is, men chosen by God to honour his name. Thou, whom I haue raised out of the dust, and placed in the highest degree of dignitie and honour, and set thee ouer my people, when thou art so carefull to build and adorne thine owne house, doe but thinke with thy selfe how thou canst contemne mine house? Or how dost thou pray daily, that thy kingdome may be confirmed to thee and thy posteritie? Is it that my name may be contemned? That the Gospell of my CHRIST may bee put downe? That my seruants, for my sake, may bee slaine before thine eyes? That tyrannie may be further spread, my people alwaies deceiued and scandall confirmed by thee? Woe vnto him by whom scandal commeth: Woe also vnto him by whom it is confirmed. Thou abhor∣rest materiall blood: how much more the blood of soules? Thou remem∣brest what hapned to Antiochus, Herod and Iulian: I will giue thy kingdome to thine enemie, because thou hast sinned against me: I change times, and seasons: I put downe and raise vp Kings; that thou maiest vnderstand, that I am the most high; that I haue power ouer the kingdome of men, and giue it to whom I will: I bring low, and I exalt: I glorifie them that glorifie me, and put to shame those, that despise me.

Epistola Reu. P. IOANNIS IVELLI, Episcopi Saris∣buriensis, ad virum nobilem, D. SCIPIONEM, Pa∣tricium Venetum.

1 SCribis ad me familiariter pro ea consuetudine, quae inter nos summa semper fuit (ex eo vsque tempore, quo vnd viximus Patauiae, Tu in Reip. tuae tractatione occupatus, ego in studijs literarum) mirari te, tecum{que} alios istîc multos, cum hoc tempore Concilium generale com∣ponendae religionis, & cōtentionis tollendae causa Tridenti à Pontifice indictum sit, & eò iam reliquae omnes nationes vndique conuenerunt, solum Angliae regnum, nec Legatum eò aliquem misisse, nec absentiam suam per nuntios, aut liter as excusasse: sed sine consilio omnem prope rationem veteris, & avitae religionis immu∣tasse: quorum alterum superbae contumaciae videri ais, alterum perniciosi schismatis. Nefas enim esse, si quis sanctissimam authoritatem defugiat Rom. Pont. aut vocatus ab illo ad Concilium se subducat. Controuersias autem de religione non alibi, quam in huius∣modi conuentibus fas esse disceptari. Ibi enim esse Patriarchas & Episcopos; Ibi esse ex omni genere hominum viros doctissimos, ab illorum ore petendam esse veritatem; ibi esse lumina Ecclesiarum; ibi esse spiritum sanctum; Pios Principes semper omnes, si quid incidisset ambigui in cultu Dei, illud semper ad publicam consultationem retulisse. Mosen, Iosuam, Dauidem, Ezechiam, Iosiam, aliosque Iudices, Reges, Sacerdotes, de rebus diuinis non alibi, quàm in Episcoporum Concilio deliber asse; Apostolos Chri∣sti, pios{que} Patres inter se Concilia celebrasse; sic veritatem emicuisse; sic expugna∣tas esse haereses; sic Arrium, sic Eunomium, sic Eutychetem, sic Macedonium, sic Pe∣lagium succubuisse; sic hodie dissidia orbis terrarum componi, & ruinas Ecclesiae sarci∣ri posse, si positis contentionibus & studijs veniatur ad Concilium: sine Concilio au∣tem quicquam in religione tentari nefas esse.

2 Atque haec quidem ferè literarum tuarum summa fuit. Ego verò non id mihi nunc sumo, vt tibi pro regno Angliae, quo quidque consilio factum sit, quicquam re∣spondeam. Neque te id à me requirere, aut velle arbitror. Regum consilia recon∣dita & arcana sunt, & esse debent. Nosti illud, nec passim, nec omnibus, nec qui∣buslibet. Tamen pro nostra inter nos veteri & priuata consuetudine (quoniam te id video ita prolixè petere) quid mihi videatur, breuiter & amicè respondebo: sed ita, vt ait ille, quantum sciam poteroque, idque tibi non dubito fore satis.

3 Miramur, inquis, Legatos ex Anglia ad Concilium non venire. Obsecro te, An Angli soli ad Concilium non veniunt? an ergo tu Concilio interfuisti? an censum egi∣sti? an capita singula enumerasti? an videbas alias nationes vndique omnes conuenis∣se, praeter Anglos? Quod si tibi mirari tam cordi est, cur non miraris hoc quoque: aut tres illos memorabiles Patriarchas, Constantinopolitanum, Antiochenum, Alex∣andrinum, aut presbyterum Ioannem, aut Graecos, Armenios, Medos, Persas, Egyp∣tios, Mauritanos, Aethiopas, Indos ad Concilium non venire? An enim multi ex estis

omnibus non credunt in Christum? non habent Episcopos? non baptizantur in no∣mine Christi? non sunt, appellantur{que} Christiani? An verò ab istis singulis nationibus venerunt Legati ad Concilium? An tu hoc potius dices, Papam illos non vocasse, aut ilios ecclesiasticis vestris sanctionibus non teneri?

4 Sed nos hoc miramur magis, Papam eos, quos inauditos, indicta causa, pro he∣reticis iam antea condemnauit, & publicè excommunicatos pronunciauit, eosdem postea vocare voluisse ad Concilium. Homines enim primum damnari at que affici supplicio, deinde eosdem vocari in iudicium absurdum est, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ʋerum hoc mihi velim responderi, vtrum id agit pontifex, vt nobiscum, quos habet pro haereticis, in Con∣cilio de Religione deliberet; an potius, vt nos ex inferiori loco causam dicamus, & vel statim mutemus sententiam, vel iterum è vestigio condemnemur? alterum nouum est, & prorsus nostrarum partium hominibus iam pridem à Iulio Papa tertio denegatum: alte∣rum ridiculum est, si id put at Anglos venturos esse ad Concilium, tantùm vt accusen∣tur & causam dicant, apud illum praesertim, qui iamdudum non tantum à nostris, sed etiam à suis grauissimis criminibus accusetur.

5 Quod si Anglia sola tibi adeo videtur esse contumax, vbi ergo sunt legati Regis Daniae, Principum Germaniae, Regis Suetiae, Heluetiorum, Rhetiorum, liberarum Ciuitatum, Regni Scotiae, Ducatus Prussiae? Cum in Concilio vestro tot desiderentur nationes Christianae, ineptum est Anglos solos numerare. Sed quid ego istos dico? Pon∣tifex ipse ad Concilium suum non venit, & cur tu hoc etiam non miraris? Quae e∣nim est ista superbia, vnum hominem animi causa, cum libet, conuocare omnes Re∣ges, Principes, Episcopos Christianos, eosque velle dicto esse audientes: ipsum solum in illorum conspectum non venire? Certè quum Apostoli agerent conuentus Hierosoly∣mis, Petrus Apostolus, de cuius isti sede & successione gloriantur, abesse noluit. Ve∣rùm opinor meminat Pius Papa quartus, is qui nunc Pontificatum obtinet, quid Io∣anni 22. olim acciderit: illum non satis auspicatò venisse ad Concilium Constantiense: venisse enim Papam & rediisse Cardinalem. Itaque ex eo tempore pontifices, caue∣runt sibi post principia, & se continuerunt domi, & omnibus Concilijs ac liberis discep∣tationibus obstiterunt. Nam ante annos quadraginta cum Doctor Martinus Lutherus omnibus Diris & fulminibus à pontifice peteretur, quod docere cepisset Euangelium, & ex verbo Dei religionem instauraret, & summissè petijsset, vt causa sua integra re∣ijceretur ad cognitionem Concilij generalis, audiri non potuit vllo modo. Leo enim de∣cimus Papa satis videbat, sires ad Concilium redijsset, suam etiam rem venire posse in periculum, & seipsum fortasse audire ea posse, quae nollet.

6 Pulchrum quidem est nomen Concilij generalis, modo ita, vt oportet, conuenia∣tur, & positis affectionibus omnia referantur ad praescriptum verbi Dei, & vni veri∣tati seruiatur. At si apertè religio, & pietas opprimatur, si tyrannis, & ambitio con∣firmetur, si factionibus, ventri, libidini studeatur, nihil potest cogitari Ecclesiae Dei perniciosius. Atque haec quidem hactenus ita dico, quasi Concilium istud, quod tu di∣cis, vsquam aut vllum sit: quod ego prorsus nullum esse arbitror. Aut si vspiam aut vllum est, certè obscurum & valde arcanum est. Nos enim quamuis non ita procul ab∣sumus, tamen quid agetur, qui Episcopi conuenerint, vel potius an vlli omnino con∣uenerint, scire adhuc nullo modo possumus. Immo etiam ante viginti menses, cum Concili∣um istud à Pontifice Pio primum indiceretur, Ferdinandus Imperator, respōdit quamuis aliaomnia conuenirent, locum tamen, quem Papa delegerat sibi magnopere displicere. Tridentum enim etsi bella sit Ciuitas, tamen nec satis opportunā esse tot gentibus, nec tan¦tam frequentiam hominum, quantum ad generale Concilium conuenire par sit, posse ca∣pere.

Eadem fere ab alijs Principibus Christianis, à quibusdam etiam non paulo aspe∣riora respondebantur. Itaque nos ista omnia vnd cum Concilio in fumos abijsse cre∣debamus.

7 Sed obsecrote, quis ille tandem est, qui istud Concilium indixit, & orbem terrarum conuocauit? Pius, inquies, Papa quartus. Et cur ille potius quam Episcopus Tolleta∣nus? qua enim potestate, quo exemplo primitiuae Ecclesiae, quo iure haec facit? An ita Petrus, Linus, Cletus, Clemens, edictis suis orbem terrarum commouerunt? Fuit hoc semper, saluis rebus, ius Imperatorum Romanorum proprium: Nunc autem postquam imminutae sunt vires Imperij, & regna in partem Caesareae potestatis successerunt, ea potestas communicata est cum Principibus & Regibus Christianis. Scrutare annales, collige memorias vetustatis. Inuenies antiquissima Concilia, Nicenum, Ephesinum, Chal∣cedonense, Constantinopolitanum ab Imperatoribus Romanis, Constantino, Theodosio primo, Theodosio secundo, Martiano indictafuisse, non à Romanis Pontificibus.

8 Leo Pontifex, satis alioqui sui amans, & nulla in re negligens authoritatem sedis suae, Mauritium Imperatorem suppliciter orauit, vt Concilium indiceret intra Italiam: quod ille tum locus ei negotio conuenire maximè videretur. Supplicant, inquit, om∣nes Sacerdotes mansuetudini vestrae, vt generalem Synodum iubeatis intra Italiam celebrari. At Imperator Concilium illud non intra Italiam, quod Pontifex maximè contendebat, sed Chalcedonem in Bithyniam inssit conuocari: vt ostender et ius illud suum esse, & ad se vnum pertinere. Et cùm Ruffinus in illa concertatione, quam ha∣buit cum Hieronymo, allegasset Synodum, doce inquit Hieronymus quis Imperator cam iusserit conuocari. Non putabat D. Hieronymus satis firmam esse authoritatem Con∣cilij generalis, nisi illud Imperator coegisset. Ego verò non id quaero, quis Imperator Episcopos hoc tempore iusserit Tridentum euocari: sed Papa, qui tantum sibi sumpsit, quocum Imperatore de habendo Concilio deliberauerit, quem Regem aut Principem Christianum conscium fecerit voluntatis suae. In ius alterius per fraudem aut vim irrumpere, quódque alienum sit, id sibi tanquam suum vsurpare iniuri••mest. Abuti au∣tem clementia Principum, illisque tanquam seruis suis imperare, insignis est & non fe∣renda contumelia. Nos autem obsequio nostro velle tantam iniuriam, & contumeliam confirmare, non minùs magna esset iniuria. Quare si hoc tantùm diceremus, Concilium istud vestrum Tridentinum non esse legitimè conuocatum, nihil à Papa Pio ritè atque ordine esse factum, nemo posset absentiam nostram satis iustè reprehendere.

9 Mitto quibus nos iniurijs à Romanis Pontificibus affecti simus. Illos quoties li∣buit, populum nostrum in Principem armauisse: Illos Regibus nostris sceptra de mani∣bus, & diadema de capite detraxisse: Illos Regnum Angliae suum esse, & suo nomine possideri, & Reges nostros suo beneficio regnare voluisse: Illos proximis istis annis mo∣dò Gallum in nos, modò Caesarem commouisse. Quid autem Pius iste de nobis consilij caeperit, quid egerit, quid dixerit, quid molitus, quid minatus sit, nihil opus est comme∣morare. Facta enim eius, dictá{que} non ita tectasunt, & recondita, quin intelligi vtcun{que} possit, quid velit. Quibus autem ille rationibus Pontifex factus fuerit, quibusque quasi gradibus ad illam tantam dignitatem ascenderit, nihil dico. Non dico illum cor∣ruptis Cardinalibus, emptis suffragijs, mercede ac pretio per cuniculos & insidias ad Pontificatum aspirasse. Non dico illum nuper admodum cum soluendo non esset, Car∣dinalem Caraffam, cuius ope reliquorum Cardinalium suffragia collegerat, cuique eo nomine debebat magnam vim auri, vinctum in carcere interfecisse. Ista, aliáque com∣plura vobis relinquo potiùs, qui ea & propiùs videtis & meliùs intelligitis. An ergo tu nos adhominem sanguinarium, ad mercatorem suffragiorum, ad aeris alieni negato∣rem,

ad Simoniacum, ad haereticum miraris non venire? Non est prudentis (mihi crede) velle se conijcere in sedem pestilentiae, & cum hostibus Religionis velle de Religione con∣silium capere. Ad infames (inquit quidam) vetuit me mater accedere. Ioannes Apo∣stolus non est ausus in eodem balneo sedere, & vnà lauare cum Olympio, ne vnà cum illo fulmine de coelo feriretur. Non sedi, inquit Dauid, in consilio vanitatis, & cum ini∣qua agentibus non introibo.

10 Sed esto: sit hoc jus Papae proprium: possit conuocare Concilia: possit terrarum orbi imperare: sint ea falsa & vana quae diximus de potestate Caesaris & iure Regio: sit Pius Papa vir bonus, sit rectè, sit legitimè factus Pontifex: nullius vitam petiuerit; Caraffam in carcere non occiderit: tamen Concilia aequum est esse libera, vt adsit, qui velit, cui adesse non sit commodum, abesse liceat. Ea olim melioribus aequitas & mode∣ratio seruabatur. Non ita tum seruiliter cogebantur Principes, vt si quis fortè mansis∣set domi, aut Legatos ad Concilium non misisset, statim omnium digitis atque oculis nota∣retur. In Concilio Niceno, in Ephesino, in Constantinopolitano, in Chalcedonensi, quaeso te, quis explorator obseruauit, qui abessent? Atqui nullus tum adfuit Legatus, nec ex Anglia, nec è Scotia nec è Polonia, nec ex Hispania, nec è Pannonijs, nec è Dania, nec ex tota Germania. Ʋide, lege, recognosce subscriptiones: inuenies ita rem habere, vt dico. Et cur non miraris Anglos, tum ad illa Concilia ita plena, ita praeclara, ita celebria, ita frequentia, non venisse? Aut Episcopos Romanos ita tum fuisse patientes, vt illos non condemnarent contumaciae? Ʋerùm nondum creuerat ista Tyrannis Pontificia: fas tum erat Sanctis Episcopis & Patribus pro suo commodo sine fraude manere domi. Paulus Apostolus noluit sese dare in Concilium Hierosolymitanum, sed potiùs appella∣uit ad Caesarem. Athanasius Episcopus, quamuis vocaretur ab Imperatore ad con∣cilium Caesariense, tamen venire noluit. Idem in Concilio Syrmiano, cum rem videret in∣clinare ad Arrianos, statim subduxit se, atque abijt: eiúsque exemplum sequuti Episcopi Occidentis ad illud Concilium venire recusarunt. Iohannes Chrysostomus ad Concilium Arrianorum non accessit, quamuis ab Imperatore Constantio & literis & nuntijs voca∣retur. Cum Arrianorum Episcopi in Palestina conuenissent, & maximam partem suffragiorum secum traberent, Paphnutius senex, & Maximus Hierosolymorum Epi∣scopus vnà è medio conuentu discesserunt. Cyrillus Episcopus à Patropassianorū Concilio appellauit. Paulinus Episcopus Treuirensis venire noluit ad Concilium Mediolanense, quòd videret propter gratiam & potentiam Imperatoris Constantij, omnia iuere ad Auxentium Arrianum. Episcopi qui ad Concilium Constantinopolitanum conuenerant, ad Concilium Romanum, quò vocabantur, venire noluerunt. Quod tamen illis fraudi non fuit, quamuis Imperatoris literis vocarentur. Satis ea tum iusta excusa∣tio esse videbatur, quòd Ecclesiarum suarum curae, atque instaurationi studendum es∣set. Quamuis viderent Arrianos per omnes iam Ecclesias grasari, & ad minuendam illorum rabiem magnum pondus habituram esse praesentiam suam.

11 Quid si idem illud Episcopi nunc nostri responderent, non esse otium à sacro Mini∣sterio, sese prorsus occupatos esse in restituendis Ecclesijs suis: non posse abesse domo quinque, sex, septem annos, ibi praesertim, vbi nihil possint promouere? non enim ita otiosi sunt Episcopi nostri, vt sunt qui Romae delitiantur in palatijs, & sectantur Car∣dinales, & venantur sacerdotia. Ita enim miserè perditae sunt ab istis, atque e∣uersae Ecclesiae nostrae, vt nec paruo tempore, nec mediocri diligentia possint instaurari. Nunc autem apertè videmus obsideri ab istis nostra tempora, vt cùm minimè neces∣se sit, foras distrahamur, & nec domi propagare possimus Euangelium, & in Concilio ab ipsis impediamur.

12 Simulat enim Papa, ne nescias: non cogitat Concilium: neque enim tu illum quicquam putes sincerè, & verè agere. Qui nescit simulare (dicere solebat olim Rex Ludouicus vndecimus Carolo octauo) nescit regnare: multo verò magis, qui nescit dissimulare, & consilia sua vultu tegere, vt nunc quidem est, nescit agere Pontifi∣cem. Illa enim sedes tota merae nititur Hypocrisi: quae quo minùs habet natiui robo∣ris, eo pluribus coloribus opus habet. Nam si putabant Pontifices, tantam esse vim Concilij generalis ad tollenda Schismata, cur illi rem tam necessa iam tam diu di∣stulerunt? cur triginta totos annos quieuerunt, & Lutheri doctrinam radices agere pertulerunt? Cur Concilium non primo quoque tempore indixerunt? Cur Synodum Tridentinam reluctantes & inuiti, magis{que} Imperatoris Caroli impulsu, quàm sua voluntate conuocarunt? Cúmque Tridenti decem propè annos versarentur, cur tanta deliberatione nihil egerunt? cur rem infectam reliquerunt? Quis impediebat? quis obsta∣bat? Crede hoc mihi, mi frater, non agunt id nunc Pontifices, vt Concilium celebretur, aut Religio Dei restituatur, quam illi prorsus habent pro ludibrio. Id agunt, id quaerunt, id pugnant, vt magnifica expectatione Concilij generalis hominum piorum animos, atque orbem terrarum ludi ficentur.

13 Vident iamdudum imminui, & ruere opes suas: artes suas non esse nunc eodem loco, quo fuerunt olim: incredibilem numerum hominum in dies singulos à se dilabi: non esse nunc, qui tantâ frequentiâ currant Romam: non esse, qui Indulgentias, inter∣dictiones, benedictiones, absolutiones, & inanes bullas, aut tanti faciant, aut tanti emant. Ceremoniarum suarum, & Missarum nundinas, & omnem illum fucum meretricium, non magni fieri; magnam partem tyrannidis, & pompae suae concidisse: reditus suos angustiores nunc esse, quàm solebant; sese, suòsque rideri passim à pueris: omnino in discrimen venisse summam rerum. Nec mirum, si ea corruant, quae nullis radicibus sustinebantur. Extinxit illa omnia saluator noster IESVS CHRISTVS, non armis, aut vi militum, sed Coelesti impulsu, & spi∣ritu oris sui. consumet autem, atque abolebit claritate aduentus sui: Haec est vis verbi Dei, haec est potestas Euangelij, haec sunt arma, quibus euertitur omnis munitio, quae aedi∣ficata est aduersus cognitionem Dei. Praedicabitur haec doctrina, inuitis omnibus, per vniuersum orbem. Portae inferorum non preualebunt aduersus eam. Frigent nunc Romae tabernae meritoriae: illorum merces (quasi bona Porsennae vaenirent) vilissimo pretio proscribuntur. Et vix quisquam est, qui velit emere. Circuit mercator Indul∣gentiarius, & fatuos non inuenit. Hoc illud est, hinc illae lachrymae, haec res Pontifices malè habet. Vident hanc tantam lucem ex vna scintilla erupisse. Quid nunc futurum, postquam tot ignes vbique terrarum accensi sunt, & tot Reges & Principes Christi∣ani agnoscunt, & profitentur Euangelium? Non enim illi IESV CHRISTO ser∣uiunt, sed suo ventri. Aiunt Carneadem Philosophum, cum olim esset Romae, & me∣morabilem illam haberet orationem contra, Iustitiam, inter alia hoc etiam addidisse: Eam virtutem, si quidem ea virtus esset, nulli hominum generi minùs ex v∣su fore, quàm Romanis. Illos enim per vim, & latrocinium regna sibi aliena subegisse, pérque summam iniustitiam ad imperium orbis terrarum perue∣nisse. Quod si nunc tandem velint Iustitiam colere, restituenda esse illa om∣nia, quae iniustè teneant: ad casas pastoritias, & frigida tuguria, quae sola ha∣huerant ab initio, esse redeundum. Ita prorsus isti, si verè velint agere, & si∣mulationem ponere, & officium facere, & suum cuique reddere, vident sibi redeundum esse ad virgam & peram, ad sobrietatem, & modestiam, ad labores, ad munus Epi∣scopi. Audiuerunt enim Augustinum dicere, Episcopum nomen esse operis, non

honoris: & illos non esse Episcopos, qui velint praeesse, & non prodesse. Itaque istud Euāgelium latiùs diffundi, & ad plures propagari, vident, nulli hominum generimi∣nùs expedire, quàm sibi: se enim saluos esse non posse, si sani esse velint. Ergo nunc tumultuantur, & turbant omnia, vt olim Demetrius faber, postquam vidit sibi perisse spem lucri. Ergo nunc Concilia indicuntur, & Abbates atque Episcopi ad partes aduocantur. Haec enim illis ratio visa est callidissima, vt tempus in aliquot annos protraberetur, vt hominum animi expectatione suspenderentur: multa, vt fit, posse interuenire: bellumposse excitari: aliquem ex istis principibus posse mori: istos tantos impetus ad Euangelium diuturnitate posse obtundi: languere posse hominum voluntates. Interea, inquit quidam, fiet aliquid, spero.

14 Olim cum (victis ac triumphatis Persis) Athenienses moenia sua, quae illi solo aequauerant, caepissent instaurare, & Lacedaemonij, quo magis baberent eos in potesta∣te, ne id facerent, magnopere edixissent: Themistocles dux Atheniensis, vir prudens, cum videret salutem patriae suae venire posse in periculum, pollicitus est sese venturum Lacedaemona, & deea re velle cum ipsis vnâ deliberare. Ille vbise dedisset in viam, quò tempus eximeret, primùm morbum simulauit, vt diutiùs haereret in itinere: Dein∣de cum venisset Lacedaemona, multa de industria frustrari coepit, moaò pacta non place∣re: modò deliberationem petere: modò socios legationis, sine quibus nihil agi posset, expectare: modò legatos Athenas mittere. Interea, dum ille cunctatur, Athenienses clauserant moenibus ciuitatem, & si vis fieret, sese parauerant ad defendendum. Ita isti, dum diem de die proferunt, & rem omnem referri volunt ad Concilia, aedificant interea sua moenia, nobis otiosis, & nescio quid expectantibus, vt ad extremum, con∣firmatis suis rationibus, nos prorsus excludant, & neque Concilium haberi, neque quicquam omnino agipossit.

15 Operaepretium enim est videre istorum artes, & stratagemata; quoties indicta Conci∣lia nō coiuerint quoties exiguus rumusculus vniuersum apparatum, & omnem expecta∣tionem disturbarit, quoties patres in medio itinere repentè substiterint: quoties purpura∣ti Amphictyones è medio conuentu, re infectâ, dilapsi sint domum, & proximum actum in nonum, decimum{que} annū distulerint? quoties Coelum, quoties annona, quoties locus, quoties tempus non placuerit? Pontifex enim solus conuocat Concilia, & solus dimittit, cùm vult. Si quid nō placuit, aut si res non rectè ire caepit, statim auditur: valete, & plaudite. Indicitur Concilium Basileam: conuenitur vndique magno numero, agitur seriò de rebus multis: Eugenius Papa vt Simoniacus & Schismaticus omnibus suffragijs con∣demnatur: in eius locum Amideus dux Sabaudiae surrogatur. Accipit id indignè, vt debuit, Eugenius: rem eam pessimi exempli esse ad posteros: potestatem, & vim suam longè esse super omnia Concilia: Non posse Concilium nec conuenire, nisi iussu suo: nec decernere quicquam, nisi quantum ipse velit. Impium esse in conuenticulo Episcoporum inquisitionem fieri de vita sua. Non mora, Con∣cilium Ferraram reuocat in Italiam, pòst idem transfert Florentiam. Quid hoc, quaeso, rei est? An putabat Eugenius Papa coelum animos mutare, aut Spiritum sanctum pru∣dentiùs in Italiaresponsurum esse, quàm antea responderat in Germania? Imò verò, ille tot illis mutationibus non Christum quaerebat, seà suum commodum. Ʋidebat in Germania Imperatorem Sigismundum inimicum suum, nimium & authoritate vale∣re & gratiâ. Et patres illos, qui Basileam conuenerant, si ex illis duris & asperis regionibus migrassent in Italiam (vt arbores, cùm transplantantur) fieri posse mitiores. Nam (ô Deum immortalem!) non id nunc agitur, aut quaeritur in Concilijs; aut vt ve∣ritas inueniatur, aut vt mendacia refutentur. Hoc solum semper fuit proximis istis

saeculis studium Pontificum in Concilijs, vt Tyrannis Romana, constitueretur: vt Bella susciperentur: vt Principes Christiani inter se committerentur: vt pe∣cunia colligeretur, modò in terram sanctam, modò in fabricam Petri, modò in ne∣scio quos vsus, seu veriùs abusus alios: quae tota in paucos quosdam ventres, in luxum & libidinem conijceretur. Atque haec vnica fuit aliquot iam saecula ratio Concilio∣rum. Nam de erroribus & abusibus, quasi nulli essent, nihil vnquam agi po∣tuit.

16 Petrus Alliacensis in Constantiensi Concilio multùm questus est de auaritia, & insolentiâ curiae Romanae. At quid promouit? quae vnquam pars illorum auari∣tiae aut insolentiae Concilij authoritate repressa est? Idem ait festos dies, & otioso∣rum Monachorum greges sibi videri minuendos: & alius quispiam (in opere quodam, quod appellatur tripartitum, & adiunctum est ad Concilium Lateranum) totus, inquit, ferè mundus obloquitur, & scandalizatur de tanta multitudine religiosorum paupe∣rum. Et patres in Concilio Lateranensi, Firmiter, inquiunt, praecipimus, ne quis de caetero nouam religionem inueniat. Ex eo tempore quid de festis diebus factum sit, nescio: probabile tamen est, nihil esse imminutum: At Monacho∣rum ordines aucti etiam sunt in infinitum. Nam à proximis Pontificibus additi sunt Iesuitae, Cappuchini, Theatini: quasi pigrorum ventrum nondum etiam esset satis. Iohannes Gerson, Cancellarius Parisiensis, in Concilio Constantiensi obtulit patribus septuaginta quinque abusus in Ecclesia Romana, quos vehementer cupe∣ret emendatos. At ex tanto numero, quem illi vnum abusum vnquam sustulerunt? Ioannes Picus Mirandula scribit ad Leonem Papam, vt minuat inanes ceremo∣nias, & coerceat luxum sacerdotum. Sederunt postea Episcopi magna frequen∣tia, & magna expectatione in Concilio Laterano. At quam vnam ceremoniam im∣minuerunt, in quo vno sacerdote luxum & nequitiam damnauerunt? Mantuanus poëta queritur nominatim de moribus Ecclesiae Romanae: Bernardus Abbas ita scribit ad Eugenium Papam: Aula tua recipit bonos, non facit; mali ibi pro∣ficiunt, boni deficiunt. Et de miserabili statu Ecclesiae, qui tum erat; A planta, inquit, pedis vsque ad verticem capitis non est in ea sanitas. Et rursus, Vbi est, inquit, qui praedicet annum acceptabilem Domini? Non custodiunt, in∣quit, hoc tempore sponsam CHRISTI, sed perdunt: non pascunt gregem Domini, sed mactant, & deuorant. Adrianus Papa sextus, cum Legatum mit∣teret in Germaniam, ingenuè, & verè fassus est corruptissimum esse statum vni∣uersicleri. Omnes, inquit, nos Praelati Ecclesiastici declinauimus, vnusquis∣que in viam suam, nec est iam qui faciat bonum, non est vsque ad vnum. Albertus Pighius fatetur in ipsa Missa, quam illi sacrosanctam esse volunt, & in qua vna Cardinem religionis Christianae constituunt, abusus & errores inueniri. Quid plura? mitto alios testes; sunt enim infiniti. Habita sunt postea Concilia com∣plura, conuocati sunt Episcopi, Synodus Basiliensis indicta est nominatim, vti illi tum prae se ferebant, de reformatione totius Cleri: At ex eo tempore errores vbique aucti sunt, vitia etiam sacerdotum conduplicata sunt.

17 Cardinales à Paulo Papa tertio delecti ad considerandum statum Ecclesiae, renun∣tiarunt, multa esse in ea, & praesertim in Episcoporum & Clericorum mori∣bus vitiosa. Episcopos otiosos esse, non docere populum, non pascere gre∣gem, non curare Vineam: versari in aulis Principum, abesse domo: Car∣dinalibus Episcopatus, modo ternos, modò quaternos commendari, idque magno cum Ecclesiae detrimento fieri: illa enim officia non esse (vti loquun∣tur)

compatibilia. Conuentuales ordines prorsus ex Ecclesia tollendos esse. Posteahabitum est Concilium Tridenti: sed an Episcopi coeperunt ex eo tempore pasce∣regregem? an desierunt, aut abesse domo, aut versari in aulis Principum? an Car∣dinales desierunt esse Episcopi? aut prospectum est, ne quid Ecclesia ex ea re detrimen∣ti caperet? an imminuti sunt ordines conuentuales? an religio apud eos est emendatior? quid ergo necesse fuit tot Episcopos tam procul conuocari, aut de emendanda Ecclesiatot annos frustra deliberari? hoc scilicet illud est, Pharisaeos restituere velle Templum Dei.

18 Fatentur errores & abusus: conuocant Concilia, simulant studium religionis & pietatis, pollicentur operam & industriam, quicquid collapsum est id omne se velle vnà nobiscum instaurare; sic scilicet, vt olim hostes populi Dei dicebant, se velle vnà cum Nehemia aedificare Templum Domini. Non enim illi id quaerebant, vt Templum Domini aedificarent, sed vt quàm maximè possent aedificationem impedirent. Redire vo∣lunt nobiscum in gratiam, sed ita, vt olim Naas tyrannus cum Iudaeis Iabensibus, non alia lege, quàm vt sinamus nobis exculpi dextros oculos: hoc est, vt verbum Dei, & Euangelium salutis nostrae nobis eripi patiamur.

19 An enim illis curae est religio: an illi curant Ecclesiam Dei; quibus nec Dei vin∣dicta, nec salus populi, nec vlla pars officij sui vnquam curae fuit? Pan, inquiunt, curet oues, ipsi interim belligerantur, venantur, obsonantur: vt ne quid dicam foedius. O Deum immortalem! quis istos putet vnquam de Ecclesia Dei, aut de religione cogita∣re! quando isti, aut quos errores vnquam tollent? quam lucem nobis restituent? quic∣quid dicas, etiamsi solem ipsum geras in manibus, tamen videre nolunt: manifestos er∣rores, quantum possunt, excusant, pingunt, comunt, vt olim Symmachus, aut Por∣phyrius errores, & ineptias Ethnicorum: omninóque id agunt, ne populum Dei in fraudem induxisse, néue quid ipsi vnquam errasse videantur. Aut si quid in animum inducunt emendare, quod aut nunquam, aut valdè rarò & perparcè faciunt; vt olim Alexandrum Imperatorem Romanum, quum non prorsus abhorreret à religione Chri∣stiana, aiunt, in eodem Sacrario, & Christum coluisse, & Orpheum: vtque ve∣teres olim Samaritani vnà & veri Dei cultum retinuerunt, & cultum Idolorum: ita illi, ea lege recipere volunt partem fortè aliquam Euangelij, vt vnà superstitiones & aniles errores admittant: ita recipiunt vera, vt falsa retineant: ita probant nostra, vt sua non improbent. Atque ita non tollunt abusus, sed colorant: & veteres colum∣nas nouo tantùm tectorio inducunt.

20 Ad hunc modum ab istis Ecclesia Dei emendatur, sic conuentus & Concilia celebrantur: veritati non seruitur, sed affectibus. Melior pars à maiori superatur. Pulchrum quidem & gloriosum est nomen ipsum Concilij generalis: sed ex pulchro ca∣lice saepe venenum propinatur. Non enim satis est Episcopos aliquot & Abbates v∣num in locum conuenisse: non in mitrâ, aut purpurâ sita est vis Concilij, nec quicquid Concilium decreuit, statim habendum est pro oraculo. Concilium erat, de quo Propheta Esaias scribit; Vae filijs defectoribus, dicit Dominus, qui cogunt Concilium, & non ex me: &, in te, inquit, Concilium, & dissipabitur. Concilium erat, de quo Propheta Dauid ita loquitur; Excitati sunt Reges terrae, & Principes conuenerunt in vnum aduersus Dominum, & aduersus Christum eius. Con∣cilium erat, quod filium Dei Iesum Christum damnauit ad crucem. Concilium erat, quod Carthagini celebratum est sub Cypriano, in quo decretum est, baptizatos ab hae∣reticis, quum redissent ad Ecclesiam, esse rebaptizandos: quem errorem oportuit po∣stea tot Concilijs, & patrum scriptis reuocari. Et quid multis opus est? Concilium

Ephesinum secundum apertè fecit pro Eutycbete; humanam in Christo naturam conuer∣sam esse in diuinitatem: Concilium Nicenum secundum decreuit manifestam Idolo∣latriam de adoratione statuarum: Concilium Basiliense, vt Albertus Pighius ait, decreuit contra omnem antiquitatem, contra naturam, contra rationem, contra verbum Dei. Concilium Ariminense impiè decreuit pro Arrianis, Chri∣stum non esse Deum. Alia Concilia deinceps multa, Smyrnense, Aërium, Seleucianum, Syrmianum, & Homousianos condemnauerunt, & Ariminensis Concilij impietati sub∣scripserunt. Quid quaeris? ipsum etiam Concilium Chalcedonense, quod vnum erat ex illis quatuor, quae Gregorius cum quatuor Euangelijs comparauit, Leo Papa non du∣bitauit accusare temeritatis.

21 Itaque videmus, Concilia Concilijs saepe contraria extitisse: vtque Leo Pontifex acta sustulit Adriani, Stephanus Formosi, Ioannes Stephani: vt{que} Sabinianus Papa, Omnia scripta Gregorij Papae, vt peruersa & impia iussit comburi: ita videmus Concilium posterius saepe omnia superioris Concilij decreta sustulisse. Carthaginense Concilium decreuit, ne Romanus Episcopus appellaretur, aut summus sacerdos, aut princeps sacerdotum, aut aliud quippiam simile. At postera Concilia, illum non tantum summum sacerdotem, sed etiam summum Pontificem, & caput vniuer∣salis Ecclesiae appellauerunt. Eliberinum Conciliū decreuit, ne quid, quod colitur ius fásque esset, vt in templorum parietibus pingeretur. Concilium Constantino∣politanum decreuit, imagines non esse ferendas in Templis Christianorum. Contrà, Concilium Nicenum secundum, imagines in templis non tantum ponendas esse censuit, sed etiam adorandas. Lateranense Concilium sub Iulio Papasecundo, non alia causa indictum est, quam vt Pisani Concilij decreta rescinderet. Ita Episco∣pi saepè posteriores prioribus aduersantur, & Concilia alia aliorum luminibus ob∣struunt. Isti enim ne suis quidem Concilijs teneri volunt, nisi quantum placet, quan∣tumque commodum est, & facit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basiliensè Concilium decreuit, Concili∣um Episcoporum esse supra Papam. At Concilium Lateranense sub Leone de∣creuit, Papam esse supra Concilium. Papa verò non solùm ita se gerit, sed etiam si quis contra sentiat, eum habere iubet pro haeretico. Atqui omnes Episcopi & Abbates in Concilio Basiliensi, si quis, inquiunt, istis veritatibus sese opponit, pro haeretico habendus est. Obsecrote, quid tu hîc facias? quicquid dicas aut sentias, vel Papa te, vel Concilium habebit pro haeretico. Omnes autem Papae, ali∣quot iam saeculis, sese istis Basiliensis Concilij veritatibus opposuerunt: ergo iudicio Basiliensis Concilij, aliquot iam saecula omnes Papae fuerunt haeretici. Idem Concilium omnibus suffragijs summouit Papam Eugenium, hominem Simoniacum, & schisma∣ticum, & illi successorem dedit Amideum. At Eugenius Papa Concilij decretum floc∣ci fecit, et quamuis maximè esset Simoniacus & Schismaticus, tamen non dèfijt esse suc∣cessor Petri, & Ʋicarius Christi, & caput vniuersae Ecclesiae Dei: & inuitis om∣nibus dignitatem prior em retinebat, vtque anteasolitus fuerat, in ceruicibus hominum nobilium sublimis magnificè ferebatur. Amideus autem homo simplex, quasi ex equo delapsus humi pedibus ambulabat, satisque si〈…〉〈…〉tus esse videbatur, quòd de Papa factus esset Cardinalis. Concilium proximum Tridentinunt dixit, vt Episcopi doce∣rent populum, neus quisquam vnus d••o, plur d•••• sacerdotia haberet eodem tempore: isti contra edictum Concilij sui cumulant sacerdotia, 〈…〉〈…〉nibil docent. Ita scribunt leges, quibus ipsi teneri nolint, nisi quum lubet. Tantis〈…〉〈…〉 semper secerunt Concilia, & decreta sua.

22 Nunc verò quid est, 〈…〉〈…〉 meliorem: qua enim

gratia, qua expectatione, qua spe venitur in Concilium? Hoc enim tantum recum cogila, quinam tandem homines illi sint, quorum side, doctrina, iudicio, moles totius Concilij & omnium istarum quaestionum disceptatio, & summa rerum 〈◊〉〈◊〉 debeat? Abbates quidem appellantur, & Episcopi, graues personae, & pulchra nomina: vt{que} existi∣matur, magni instar momenti in administranda Ecclesia Dei. At si illis nomina tan∣tùm ea, & personam, & vestem tollas, nihil habent aliud nec Abbatis, nec Episcopi simile. Non enim sunt ministri Christi, non dispensatores mysteriorum Dei, non incum∣bunt lectioni, non docent Euangelium, non pascunt gregem, non colunt terram, non plantant vineam, non accendunt ignem, non portant arcam Domini, non obeunt le∣gationem pro Christo; non vigilant, non faciunt opus Euangelistae, non implent mini∣sterium suum: implicant se negotijs secularibus: abscondunt thesaurum Domini sui, auferunt Claues regni Dei; non ingrediuntur ipsi, nec alios ingredi patiuntur, pulsant conseruos suos, pascunt seipsos, gregem non pascunt: dormiunt, stertunt, conuiuan∣tur, luxuriantur: nubes sine aqua, stellae sine luce, canes muti, ventres pigri: vtque Bernardus ait, non Prelati, sed Pilati, non Doctores, sed Seductores, non Pa∣stores sed impostores, serui, inquit, Christi, seruiunt Antichristo, Istis solis Pontifices volunt locum esse, & suffragandi potestatem in Concilio: in istorum iudi∣cio ac potestate versari volunt curam, & procurationem vniuersae Ecclesiae Chri∣sti: istos nunc solos Pius Papa delegit ad spem suam. At quos (ô Deus bone,) homi∣nes, quales viros? quanquam, vt ipsi quidem putant, ridiculum est, velle hoc quaerere. Quàm enim docti, quámque pij sint, quid velint, quid sentiant, inquiunt, nihil re∣fert. Satis videlicet est, si sedere possint in mula, & magna pompa, & strepitu vehi per publicum, & venire in Concilium, & nihil dicere. Si mihi fortè non credis, ac me potiùs putas animi causâ ista fingere: audi ergo iudicium Honorarium, quid en dere sa∣crosancta facultas, & Sorbona tota decreuerit. Quod magistri, inquiunt, nostri, dicunt de legitima congregatione, notandum est ad hoc, vt Concilium legiti∣mè congregetur, sufficere quòd solemnitas, & forma iuris solemniter sit seruata. Quia si quis trahere vellet hoc in disputationem, vtrum Prelati, qui ibi sedent, habeant rectam intentionem, & vtrum sint docti, & vtrum habe∣ant scientiam sacrarun literarum, & animum obediendi sanae doctrinae, esset processus in infinitum. Isti videlicet, qui tanquam Mercuriales statuae muti sede∣ant, & quid fit religio prorsus nesciant, de vniuersa religione rectè & commodè respon∣debunt, & quicquid dicunt, errare non queunt.

23 Istos omnes Pontifex habet, non tantum errore & ignorantia, sed etiam iu∣reiurando, & religione obstrictos sibi: vt etiamsi rectè sentiant, tamen nisi peri••ri esse velint, quod sentiunt pronuntiare, & veritatem palam profiteri, & praese serre non possint; prorsus, vt vel homine fides fallenda sit, vel Deo. Sic enim omnos in∣rant conceptis verbis. Ego N. Episcopus ab hac hora inantea fidelis ero san∣cto Petro, sancta que Apostolicae Romanae Ecclesiae, Domino 〈◊〉〈◊〉 Papae N. eiúsque successoribus Canonice intrantibus: Non ero, neque in con∣silio, neque in facto, vt vitam pendat, aut membrum, vel capiatur mala captione. Consilium, quod 〈◊〉〈◊〉, aut per ••iteras, aut per Nuncium mani∣festabit, ad eius damnium nulli pand〈…〉〈…〉 Papatum Romanae Ecclesiae, & regulas sanctorum patrum 〈…〉〈…〉, & 〈◊〉〈◊〉 contra omnes homines▪ 〈…〉〈…〉 sacerdotes Apollinis 〈◊〉〈◊〉 apertè loqueren∣tur in gratiam Philippi Regis, erant qui facetè dicerent, Pythium caepisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nos 〈1 line〉〈1 line〉

Papae, our non 〈◊〉〈◊〉, Conciliorum Gracula〈…〉〈…〉 id est, tantum dicere, quantum Pa∣pae velit. Prudenter olim Uerres, quem 〈◊〉〈◊〉, quum multis criminibus non obscure teneretur, noluisse existimationem & 〈◊〉〈◊〉 suam committere▪ nisi hominibus bene fidis de grege, & cohertesua. Multo autem prudentius Pontifices, qui illos sibi i••dices 〈◊〉〈◊〉 volunt, quos sciunt, nec venlle, quia 〈◊〉〈◊〉 turati sunt, quamuis 〈◊〉〈◊〉, posse quicquiam statuere prater voluntatem suam. Collocant illi quidem in medio sacrae Biblia, quae specianteminùs, non legunt, quasi contra ••••orum praescriptum nihil fa∣cturi. Re autem vera secum ipsi a••ferunt praeiudicatam sententiam: nec attendunt quid Christus dieat, neo statuunt quicquam, nisi quod lubet.

24 Itaque libertai illa; quam oportuit esse in omnibus consultationibus, maxime verò de rebus sacris, quo{que} maxime conuenit Spiritus sancto, & modestie hominum Chri∣stianorum, prorsusism fr mrfio sublata est. Paulis ait, si alteri assidenti reuela∣tum * 1.15 fuerit, prior aceat: isti vero comprehendi iubent, & in carcerem detrudi, & ig∣nilus mandari, si 〈◊〉〈◊〉 quicquam contrà multiat▪ Testis adhuc est crudelis interitus duorum sanctissimorum hominum, & fortistimorum virorum, Iohannis Hus, & Hie∣ronymi Pragen••is; quos illi duos contra sidem publicam inter ••ecerunt, & fidem Deo, hominibusque 〈◊〉〈◊〉. Sic impius propheta Zedechia••, cum aptasset sibi corn•••• 〈…〉〈…〉 impegit Micheae Prophētae Domini: & mene, inquit, reliquit Spi∣ritus Domini, & accessit ad 〈…〉〈…〉 Ionque nunc exclusis omnibus, soli regnant in Con∣cilijs, & soli obtinent suffragia, atque ita scribunt, & promalgant leges, vt 〈◊〉〈◊〉 Ephe∣sij, 〈◊〉〈◊〉 〈◊〉〈◊〉 illi) hic viuat 〈◊〉〈◊〉 prudentior, nisi malit exul, at{que} extor∣ris viuere. Nostrorum enim isti hominum prorsus nominèm audire volunt. Ante 10. annos 〈◊〉〈◊〉 Concilio proximò 〈◊〉〈◊〉 Legati Principunt Germaniae▪ & liberar•• 〈…〉〈…〉∣tum, qui câcusâ 〈◊〉〈◊〉, vt audirentur, ab omni colloqu•••• & conuen•••• 〈…〉〈…〉. Episcopi 〈◊〉〈◊〉, & Abbatos respondebant, nolle 〈…〉〈…〉 liberum causae cognitionem, neo ve••••t controuersias disceptari ex verbi Dei: nost 〈◊〉〈◊〉 autem 〈◊〉〈◊〉 homines nullo modo ess•• ••udiendos; nisi 〈◊〉〈◊〉 vellent recantare▪ quod si notent non alia lege venturos esse in Concillunt, quâm ut audirent 〈◊〉〈◊〉 suam. Num Iulius; in Brent illo su••, quo 〈…〉〈…〉, publice 〈◊〉〈◊〉, ut aut 〈◊〉〈◊〉 sententiam, aut cuasâ in auditâ condemnarentur pro 〈◊〉〈◊〉. pius antem Papa quartus is qui nunc instituit Concilium, reuocare▪ omnes cos, qui ab Ecclesiae Romanae author 〈◊〉〈◊〉 〈…〉〈…〉∣cesserunt▪ id est, maximā partem orbis Christiani, neo visos vnquam, nec auditos iam an∣tea 〈…〉〈…〉praeiudicio prohiereticis haberi iussit. Omnino, aiunt taque semper in omni sermo∣ne tactare solent, rectè habere sua omnia: s•• 〈◊〉〈◊〉 tantillum 〈◊〉〈◊〉 de doctri∣na & religione sua mutatum 〈◊〉〈◊〉▪ Albertus▪ 〈…〉〈…〉 Ecclesiae Romanae ait, ••••••portissimae quidem scripture credendum esse. Hoc 〈◊〉〈◊〉 est Ecclesiam in integram velle restituere▪ hoc est veritatem velle 〈◊〉〈◊〉▪ hac illa est libertas Con∣ciliorum, & moderatio••.

25 〈…〉〈…〉 omnia sint iniquissima & à ratione 〈◊〉〈◊〉 Conciliorum, & ab hominum modestorum deliberatione alientissim••: 〈◊〉〈◊〉 tamen multo est 〈◊〉〈◊〉, quòd 〈…〉〈…〉 de Pontificis Romani ambitione ac tyrann〈…〉〈…〉 conqueratur, & de instaur, 〈…〉〈…〉 Dei 〈◊〉〈◊〉, & nihil ag•• 〈◊〉〈◊〉, nisi ide in ordinem 〈4 lines〉〈4 lines〉

loco haberi iubet, quo voces ipsius Petri: qui si mille animas abducat secum ad in∣feros, tamen negatse eâ ca••••â posse à quoquam reprehendi: qui ait, se ex iniustitia fa∣cere posse iustitiam: Quem Camotensis ait corrupisse scripturas, vt haberet pleni∣tudinem potestatis. Quid plura? quem ipsius contubernales & satellites, Ioachimus Abbas, Petrarcha, Marsilius Patauinus, Laurentius Valla, Hieronymus Sauanoro∣la non ambigue pronunciarunt esse Antichristum. Huius vnius iudicio ac voluntati omnia subijciunt, vt idem reus sit, idémque iudex: vt accusatores ex inferiori lo∣co audiantur, reus autemsedeat sublimis protribunalibus, & ipse de se pronuntiet. Has enim leges tam aequas, támque rationi consentientes scripsit nobis Papa Iulius. Nullum, inquit, ratum Concilium est, aut erit vnquam, quod Romanae Ec∣clesiae non fuerit authoritate fulcitum. Bonifacius octauus, omnem, ait, crea∣turam oportere subiectam esse Ecclesiae Romanae, idque de necessitate salu∣tis. Et Palchalis Papa, quasi inquit, Romanae Ecclesiae legem Concilia vlla praefixerint, cum omnia Concilia per Romanae Ecclesiae authoritatem, & facta sint, & robur acceperint, & in eorum statutis Romani Pontificis au∣thoritas patenter excipiatur. Et alius quispiam, quod Papa, inquit, approbat vel reprobat, nos approbare, vel reprobare debemus: Et quod Papa appro∣bat, non licet alij improbare. Et nescio quis parasitus, amissopudore, Etiamsi to∣tus mundus sententiet in aliquo contra Papam, tamen videtur quòd standum sir sententiae Papae. Et alius quispiam non minùs impudentèr; Sacrilegij, inquit, instar esset, disputare de facto Papae, qui tametsi non sit bonus, tamen sem∣per presumitur esse bonus. Et alius etiam impudentiùs, Papa, inquit, habet ce∣leste arbitrium: ergo in illis quoe vult, est illi pro ratione voluntas: nec est qui dicat illi curitafacis? Ʋtque alia complura, quae buc adduci possunt, sunt enim infinita, relinquam, & finem aliquando faciam; Innocentius Papa nonus, omnium impudentissime, Neque ab Augusto, inquit, neque à Regibus, neque ab vni∣uerso Clero, ne{que} à toto populo iudex rudicabitur. O Deum immortalem quan∣tiaum abest, vt hoc etiam dicant: Ascendam super Aquilonem, & ero similis altissimo? Si ista verasunt omnia, & Papae nihil mentui sunt, quid opus est Con∣cilio? Aut si Concilium fincerum & liberum habere volunt, vollantur ista omnia, vt improba & superba mendacia: nec tantum ex vsu & foro, verum etiam ex libris omnibus auferantur, ne summarerum in vnius hominis, eiúsque multis iustissimis de causis suspecti voluntate, ac libidine relinquatur. Atqui Pontifices aiunt, se er∣rare non posse, & ad praescriptumsuum exigendum esse verbum Dei. atque etiam antequam adeant ad dignitatem Pontificiam, iurantur in fidem recentium quo∣rundam Conciliorum quibus omnia foedum in modum sunt depranata, & sanctè pro∣mittunt se nolle quicquam ••immutari. Quare quid mirum est, si in Concilijs ni∣hil proficitur, si errores & abusus non tolluntur, si Legate Principum frustra tam pro∣cul ex omnibus terris conuocantur? Tamen audio esse quosdam hoc tempore homines, non malos, sed paxùm, quid dicans, attendentes: qui quamuis arrogantiam in Pontifi∣ce, & fastum Porsicum, & Epicur eum contemptum religionis damnent, tamen eius authoritatem saluam & incolumem esse vesint: Et quamijis cum interdum fateantur esse Antichristum, tamen eundem, post quam semel ascendit inillam sedem, non du∣bitent esse Vniuersalem Episcopum, & caput vniuersae Ecclesic Christi. Atque bîc itatriumphant, & sibi placent, ne si Spiritus sanctus affixus esset ad Molem, 〈…〉〈…〉∣ni. At non locus sanctificat hominem, inquiunt, sed homo locum. Et Hiero∣nymus, quemadmodum citatur ab ipsis Non filij, inquit, sanctorum sunt, qui te∣nent

loca sanctorum: sed qui imitantur facta illorum. Alioqui CHRISTVS ait, in Cathedra Mosis sedisse scribas, & Phariseos: authoritatem autem il∣lorum monet tantisper esse agnoscendam, si respondeant ex verbo Dei. Quid aliud, inquit Augustinus, dixit Christus, nisi per mercenarios vocem pastoris audite? sedendo enim in Cathedra legem Dei docent; ergo per illos docet Deus. Sua verò si illi docerevelint, nolite audire, nolite facere. Paulus e∣tiam ait, Antichristum, hominem illum peccati sessurum esse in loco sancto. I∣taque Hieronymus rectè monet, Attendis, inquit Petrum, sed & Iudam conside∣ra: Stephanum suscipis, sed & Nicholaum respice. Non facit Ecclesiastica dignitas Christianum; Haec Hieronymus. Et certè aiunt Marcellinum Papam sacrificasse Idolis, Liberium Papam fuisse Arrianum: Ioannem Papam 22. impiè sensisse de immortalitate animarum: Ioannem Papam 8. fuisse foemi∣nam, & in Papatu incesta libidinecum adulteris concubuisse, & in lustranda ciuitate, in ipsa pompa, atque in oculis Episcoporum & Cardinalium pepe∣risse: Et Liranus ait, multos Pontifices Romanos à fide Christi defecisse. Qua∣re non nimiùm fidendum er at locis & successionibus, & inanibus titulis dignitatum. Impius Nero successit Metello pio. Annas & Caiphas successerunt Aaroni; & Ido∣lum saepe successit in locum Dei.

26 Sed quaenam, obsecro, est illa tanta vis & authoritas de qua istiitainsolenter glo∣riantur? aut vnde ad eos delata est? de coelo, an ex hominibus? Christus, inquiunt, ait Petro, super hanc petram aedificabo Ecclesiam meam: his verbis authori∣tatem Pontificiam confirmari. Ecclesiam enim Christi in Petro, tanquam in fundamento collocari. Atqui Christus his verbis nihil Petro dedit seorsim à caeteris Apostolis. Neque aut Pontificis mentionem vllam facit, aut vrbis Rome. Christus illa est petra, Christus est illud fundamentum. Nemo, inquit Paulus, potest aliud fundamentum ponere, quàm quod iam antea positumest, quod est Christus Iesus.

27 Et Augustinus, super hanc Petram, inquit; aedificabo Ecclesiam meam: su∣per hanc, inquit; intelligitur, quam confessus est Petrus, dicens, tu es Chri∣stus filius Dei viui. Non enim, inquit, dictum est, Tu es petra, sed tu es Pe∣trus; petra autem erat Christus. Et Diuus Basilius, super hanc Petram, hoc est, * 1.16 inquit, super hanc fidem aedificabo Ecclesiam meam. Et antiquissimus pater Origines, Petra, inquit, est quisque discipulus Christi, ex quo biberunt de spiri∣tuali consequente Petra: Et super talem petram cōstruitur omnis Ecclesiasti∣ca doctrina. Quod si super vnum illum Petrum tantum existimas aedificari totam Ecclesiam, quid dicturus es de Ioanne filio Tonitrui, & Apostolorum vnoquoque? alio∣qui enim audebimus dicere, quòd aduersus vnum Petrum non praeualiturae sint portae in∣ferorum, aduersus caeteros Apostolos ac praefectos sint praeualiturae? ac non potiùs in omnibus & singulis eorum, de quibus dictum est, sit illud, quod dictum est, & portae inferotum non praeualebunt aduersus eam: & illud, super hanc petram aedificabo Ecclesiā¦meam? an verò soli Petro dantur à Christo claues regni Coelorum, nec alius beatorum quisquam eas accepturus est? quod si hoc dictum, Tibi dabo claues regni coelorum, caeteris quo{que} commune est, cur non simul omnia & quaeprius dicta sunt, & quae sequuntur, ve∣li••t ad Petrum dicta sunt omnium communia? Vna, inquit Helarius, est foelix fidei petra, quam ore suo Petrus confessus est. Et rursus, Super hanc, inquit, confessionem Petri aedificata est Ecclesia. Et non ita multò post, Haec inquit, fides Ecclesiae fundamentum est. Ad hunc modum alij etiam patres. Hieronymus, Cyrillus, Beda Ecclesiam exaedi∣ficatam aiunt, non in Petro, sed in fide Petri, hoc est, in Christo Iesu filio Dei, quem

Petrus coelesti instinctu professus fuerat. Petrus, inquit Augustinus, à petra dictus est; non petra à Petro. Nec ego me, inquit, aedificabo super te, sed te aedificabo super me. Imò etiam Nicolaus Liranus, etsi non semper bonus author, scis enim in quae tempora inciderit eius aetas, tamen hoc rectè vidit, super hanc, inquit, petram, id est, super Christum. Ex quo non potest Ecclesia constare in aliquo homine, ratione potestatis, vel dignitatis Ecclesiasticae, quia multi Papae inuenti sunt Apostatae.

28 Quâ ergò in re sit a est ista authoritas Pontificia? In docendo? at nihil docent. In ministrando sacramenta? at non ministrant. In pascendo? at nihil pascunt. Atqui haec est illa potestas, quam Christus contulit in Apostolos. Ite, inquit, in vniuersum mundum, & praedicate Euangelium: &, posthac eritis piscatores hominum: &, sicut me mifit viuens Pater, ita ego mitto vos. Isti verò, quò eunt? quid docent? quid praedi∣cant? quid piscantur? vnde eunt? à quo mittuntur? Non est ista authoritas Apo∣stolica, sed superba & intolerabilis dominatio, per vim & tyrannidem vsurpata. Nemo nostrum, inquit Cyprianus, Episcopumse Episcoporum dicit, aut tyrannico ter∣rore collegas ad obsequendi necessitatem compellit; quando habeat omnis Episcopus prolicentia libertatis & potestatis suae arbitrium proprium, tanquam iudicari ab altero non possit, quum nec ipse possit, alterum iudicare. Et hoc, inquit, erant vtique caeteri Apostoli, quodfuit Petrus, pari consortio praediti & honoris, & potestatis. Et Di∣uus Hieronymus; Maior, inquit, est authoritas orbis, quam vrbis. Quid mihi profers vnius vrbis consuetudinem? quid paucitatem, de qua ortum est supercilium, in leges Ecclesiae vendicas? vbicunque fuerit episcopus, siue Romae, siue Eugubij, fiue Con∣stantinopoli, siue Rhegij, eiusdem est meriti, & eiusdem sacerdotij. Potentia diui∣tiarum, & paupertatis humilitas, superiorem vel inferiorem Episcopum non facit. Et Gregorius, Petrus, inquit, praecipuum in corpore membrum, Ioannes, Andreas, Iaco∣bus particularium plebium capita: omnes tamen sub vno capite membra Ecclesiae sunt. Imò sancti ante legem, sancti sub lege, sancti in gratia, & omnes perficientes corpus Domini in membris sunt constituti, & nemo se vnquam vniuersalem dici voluit.

29 Haec illa est potestas, quam bodiè quidam ita strenuè defendunt, & quicquid de Pontificis vel vita, vel religione sentiant, tamen illam sacrosanctam & integram esse volunt, quasi sine ea Ecclesia Dei incolumis esse non possit: aut nisi Papa velit & iubeat, Concilium non sit Concilium; & si totus mundus contra sentiat, nihil sentiat. Quare cum videas haec omnia iniquissimè esse comparata, nihil hodiè in Concilijs sincerè & verè fieri, mirari non debes, si nostri homines, domi manere malint, quàm tam pro∣cul frustraproficisci, vbi & operam lusuri sint, & causam perdituri.

30 Sed iniussu Pontificis, inquies, & Concilij, nefas erat in religione voluisse quic∣quam immutare. Imò verò, Pontifices ipsi vniuersum prope statum primitiuae Ec∣clesiae sine vllo Concilio mutauerunt. Est quidem ista speciosa & pulchra oratio, sed erroribus foedissimis praetexitur. Morari enim tantùm volunt expectatione animos hominum; vt mor â ac taedio hebescere incipiant, & ad extremum spem abijciant. Quid enim? an dum Papa conuocet Concilium, & Abbates atque Episcopi domum redeant, volunt interea populum Dei falli, errare, decipi, circumfundi erroribus & ignoratione Dei, & abduci ad interitum sempiternum? non licet cuiquam nostrum credere in Chri∣stum, profiteri Euangelium, ritè & verè Deum colere, sugere superstitiones et cultus idolorum, nisi isti velint? miserabilis verò esset status Ecclesiae Dei, si in tot erroribus tam latè diffusis, tam crassis, tam coecis, tam foedis, tam perspicuis, et manifestis, vt eos ne aduersarij quidem nostri negare queant, nihil possit efsici sine concursu orbis ter∣rarum, et Concilio generali, eius praesertim, cuius et expectatio incerta sit, et exitus multo incertior. Quum Persaeolim in Graeciam irrupissent, et coepissent omniapopu∣lari,

& Lacedaemonij, quorum virtus inter omnes tum Graecos eminebat, quó que o∣portuit primo quoque tempore procurrere, ad rem gerendam Lunam oportuniorem ex∣pectarum (erat enim ea inis tam inac a Lycurgoauita superstitio, ne proficiscerentur ad pagnam nisi inplenilumo) patriâ intorea dum illi cunctabantur diripi, & incendi po∣tuisset Portcululij inqutunt est in mora. Agitur salus Ecclesiae Dei, diabolusrugit vt Leo, & circuit & quaerit quem deuoret: homines simplices facilè trabuntur in fraudem, & quamuis saepe tanguntur zelo Dei, tamen imprudentes persequutur filium Dei vtqu Nazianzenus ait, Quum putent se pugnare pro Christo, pugnant saepe contra Christum. Episcopi autem, quious oportuit ista esse curae, aut ut inanes laruae om∣nia susque aeque ferunt: aut, ut quod res est dicam, augent etiam errorem & condu∣plicant caliginem. An ergo nos oportuit sedere otiosos, & huiusmodi patrum cognitio∣nem expectare, & manur comprimere, & nihil agere? Imò, inquit Cyprianica, vnus est Episcoputus, cuins a singulis in solidum pars tenetur, & certè pro sua cuique parte Domino redaendaest ratio. Sanguinem illorum, inquit Dominus, de manu tua re∣quiram. Quòd si quis admoueat manum ad stiuam, & respiciat àtergo, & sollicitus sit, quid alij sentiant, & expectet authoritatem Concilij generalis, & interea recondat thesaurum Dominisui, audiet, Serue male, & pexside: tollite illum, & abiicite inte∣nebras exteriores. Sinite, inquit Christus, mortuos sepelire mortuos suos. Tu veni & sequere me, veritas Dei non pendet ab hominibus. In humanis quidem Concilijs pru∣dentis est expectare iudicium & consensum hominum: In rebus autem diuinis vox Dei debet instar esse omnium: quam postquam mens pia semel accepit, statim cedit, & manus dat, non tergiuersatur, aut expectatalios Intelligitenim se non Pontisicis, aut Concilij arbitrio oportere credere, sed voluntati Dei: eius autem voci obtemperandum esse, inuitis omnibus. Propheta Elias Domino iubenti statim obsequutus est, etsi se credebat esse solum. Abrahamus monitu Dei migrauit è Chaldea. Lot egressus est è Sodomis. Tres illi Israelitae publicè ediderunt confessionem religionis suae, et publi∣cè aetestati sunt Idololatriam: nihil expectato generali Concilio. Exite, inquit An∣gelus, de medio eius, et nesitis participes peccatorum eius: néue accipiatis de plagis eius: Non dicit, expectare Synodum Episcoporum. Sic primùm publicata est veritas Dei, sic eadem nunc restituenda est. Sine publico Concilio Apostoli primùm docuerunt E∣uangelium. Sine publico Concilio idem potest postliminio reuocari. Quod si Christus ipse ab mitio, aut eius Apostoli cunctari voluissent, et rem omnem ad futurum Con∣cilium reiecissent, quando tandem exiuisset sonus illorum in omnem terram? quomodo vim pertulisset regnum coelorum, aut violenti in illud inuasissent? vbi nunc esset Euan∣gelium? vbi nunc esset Ecclesia Dei? Nos quidem non formidamus, aut fugimus, imò multo potiùs optamus et cupimus Concilium: modò liberum, modò ingenuum, modò Christianum, modò ad Apostolorum exemplar conueniatur, modò Abbates et Episcopi à religione iurisiurandi, quo nunc Romanis Pontificibus obstricti sunt, eximantur. mo∣dò vniuersa illa coniur atio dissoluatur: modò nostr arum partium homines modestè, ac li∣berè audiantur: modò ne inauditi condemnentur: modò ne quic quid agatur, vnus quis∣piam infirmare et rescindere possit omnia. At cum id his moribus et temporibus impe∣trari non posse, et omnia absurda, inepta, ridicula, superstitiosa, impia, tantùm quòd semel recepta essent, consuetudinis causâ pugnacissimè defendi videremus, proprium esse iudicauimus, vt municipali Concilio Ecclesijs nostris prospiceremus.

31 Scimus enim spiritum Dei nec lecis allignum esse, nec numeris hominum. Dic, in∣quit Christus, Ecclesiae: non sane Ʋniuersae, quae diffanditur in totum terrarum or∣bem, sed particulari, quae possit vnd aliquem in locum conuenire. Vbicunque, inquit, erunt duo, aut tres congregati in nomine meo, ibi sum ego in medio illorum.

Sic Paulus, vt instauraret Ecclesias Corintbiorum & Galatarum, non iussit ex∣pectare generale Concilium: ad ipsos scripsit, vt quicquid esset erroris aut 〈◊〉〈◊〉, id 〈…〉〈…〉 resecarent. Sic olim, cum Eoi copi dormirent atque aliud agerent, aut etiam contaminarent & polluerent templum Dei, temper Deus extraordinariâ ratione ••lios 〈◊〉〈◊〉 excitauit, magno viros spiritu, atque animo qui omnia in integrum restiterent.

32 Nos vero nhil temerè, nihil nisi summa cum ratione fecimus, nihil nisi quod videba••••is & semper licuisse fieri, & à sanctis patribus saepe sine vlla reprehensione fi••••e factum. Itaque convocatis Episcopis frequenti Synodo, communi consensu omnium ordinum, Ecclesiae sordes, quas vel incuria hominum, vel malitia infuderat, tanquam Augiae stabulum repurgavimus, & quantum assequi maximè potuimus, om∣nis ad pristinum nitotem, ad postolicorum temporum, & primitivae Ecclesiae similitudi∣nem rev••c••uimu. Idque & potuimus rectè facere, & quia potuimus fidenter secimus.

33 Libet hic audire, quia Gregorius Papa. 1. hac de re scripserit, quanquam magis libet, quò ille de Anglicarum Ecclesiarum institutione ad Anglorum Episcopum Augu∣stinum ea scripserit. Hortatur autem, non vt ad Concilium referat, sed vt ipse pro sua pradentia id instituat, quo videat pietatem maximè posse promoueri. Nouit, inquit, fraternitas tua Romanae Ecclesiae consuetudinem, in qua se meminit esse nutritum. Sed mihi placet, vt siue in Romana, siue Gallicorum, siue qualibet Ecclesia invenisti quod plus omnipotenti Deo possit placere, eligas solicitè, & in Anglorum Ecclesiam, quae adhuc in fide noua est, & inconstitutione, praecipua, quae de multis Ecclesus colligere poteris, infundas. Non enim pro locis res, sed pro rebus loca amanda sunt.

34 Ad eundem modum scribunt Patres in Concilio Constantinopolitano ad Damasum Episcopum vrbis Romae, & reliq os Episcopos Occidentis. De Cura, inquiunt, ad∣ministrationis singularum Ecclesiarum scitis veterem sanctionem & defini∣tionem Nicaenorum patrum semper invaluisse, vt in vnaquaque prouincia cultores, assumptis etiam, sivideatur, finitimis, conferant Ecclesiasticos hono∣res ijs, quo•• vtiliter gesturos esse confidunt. Et Aphricani Episcopi ad Cele∣stinum Romanum: Praesbyterorum, inquiunt, & sequentium. Clericorum im∣proba refugia, sicut te dignum est, repellat sanctitas tua. Quia & nulla patrum definitione hoc Ecclesiae denegatum est Aphricanae: & decreta Ni∣caena, siue inferioris gradus Clericos, siue ipsos Episcopos suis Metropolitanis apertissime commiserunt Prudentissimè enim iustissiméque quaeque negotia in suis locis, vbi orta sunt, esse finienda: nec vnicuique prouinciae grati∣am sancti spiritus defuturam. Quae aequitas à Christi sacerdotibus & pru∣denter videatur, & constanter retineatur.

35 Multo verò melius, & ad hanc rem, qua de nunc agimus, accommodatius E∣leutherius Episcopus Romanusad Lucium Regem Britanniae: Petiistis, inquit, à no∣bis leges Romanas, & Caesaris vobis transmitti, quibus in regno Britanniae vti voluistis. Leges Romanas, & Caesaris semper possumus reprobare: Legem Dei nequaquam. Suscepistis enim miseratione diuina in regno Britanniae le∣gem & fidem Christi: habetis penes vos in Regno vestro vtranque pagi∣nam. Ex illis Dei gratiâ per concilium regni vestri sume legem, & per illam Dei patientiâ poteritis vestrum Britanniae regnum instituere. Vicarius verò Dei est is in regno illo, iuxta Psalmistam: Domini est terra.

Quid multis? Ʋictor Episcopus Romanus habuit Romae Synodum provincialem. Iustinianus Imperator mandat, si quid opus sit, in singulis provincijs habere Syno∣dos:

Id ni fiat, se fore vltorem & vindicem. Vnaquae que, inquit Hieronymus, prou in∣cia haber mores & ritus & sensus 〈…〉〈…〉 fa∣cile non possis.

〈…〉〈…〉 La∣odicenum, Ancyranum Antiochenum, Turonense, Carthaginense, Mileuitanum, Toletanum, Burdeg••lense; non 〈◊〉〈◊〉 est Ista noua ratio. Sic 〈◊〉〈◊〉 regebatur Ecclesia Dei antequam patres ad Nicenum Concilium conuenissent. Non enim statim decurrebatur ad Conciliū generale. Theophil•••• habuit Conuentum provincidlem in Pa••aestina: Plamas in Ponto: Irenaeus in Gallia: Bachylus in 〈◊〉〈◊〉: Orige〈…〉〈…〉 in Arabia. Mitto alia Concilia mu∣nicipalia quamplura, quae 〈◊〉〈◊〉 〈◊〉〈◊〉 in Africa, Asia, Graecia, Aegypto, pia, orthodoxa, Christiana, miussu Pontificis Romani Episcopi onim tum pro renata vt quidque incidisset, statim domestico Concilio succurrebant Ecclesiis suis, & modò vicinorū Episcoporum fidem imploravant, modò oper as mutuas tradebant, & si quid opus esset sese vicissim vltro inva∣bant. Nec tantum Episcopi, sed principes etiam indicabant religionis causam ad suum offi∣cium pertinere. Nam vt mittam Nabuchadnezarem, qui capitale sancivit, si quis blasphe∣mâsset Deum Israel: aut Dauidem, Solomonem, Ezechiā, Iosiam, qui partim ex ••dificarunt, partim repurgarunt templum Dei: Constantinus Imperator sine Concilio suslultt e••ltum ido∣lorum, & gravissimis verbis edixit, capitale fore, si quis Idolo sacrificasset. Theodosius Im∣perator solo aequari iussit templa deorum. Iovinianus Imperator, statim vbi esset renuncia∣tus, tulit primam legem dereducendis exulibus Christianis, Iustinianus Imperator dicere so∣lebat Religionem Christi non minùs sibi esse curae, quàm vitam suam. Iosua quum sactus esset Dux populi, statim accepit praecepta ae religione & de colendo Deo. Sunt enim Prin∣cipes nutritij Ecclesiae, & custodes vtriusque tabulae. Nec aliâ magis causâ Deus semper vo∣luit Politias existere, quam vt essent, qui religionem & pietatem incolumem conservarent.

37 Quo magis hodie grauiusque peccant multi Principes, qui appellantur quidem Christiani, qui sedent otiosi, & indulgent voluptatibus, & patienter ferunt impios cultus & contemp∣tum numinis, & haec omnia deuoluunt ad Episcopos, ad i••os ipsos, quibus sciunt omnem re∣ligionem esse ludibrio: quasi cura Ecclesiarum & populi Dei ad ipsos nihil pertineat, aut ipsi tanquam pastores quidem sint armentarij, & corporum tantùm, ac non etiam anima•• um cu∣ram gerant. Non meminerunt se servos esse Dei, eâ causâ delectos, vt seruiant Domino. Eze∣chias rex non priùs ascendit in domum suam, quàm vidisset perpurgatum templum Dei. Et David rex, Non dabo, inquit, somnum oculis meis, nec patiar vt conniveant palpebrae meae, donec inveniam locum Domino, & Tabernaculum Deo Iacob. O si Principes Christiani audire vellent vocem Domini sui. Nunc reges intelligite, inquit Dominus, erudimini, qui iudicatis terrā. Ego, inquit, dixi, dij estis, hoc est, homines divi∣nitùs electi, quibus nomen meum esset curae. Cogita tu, quem ego desterquilinio excitaui, & in summo dignitatis & honoris gradu collocavi, & praefeci populo meo, cum ita studiosè aedi∣fices & ornes domum tuam, quo animo potes contemnere domum meam? Aut quomodo quotidie oras, vt regnum tuum tibi posteris{que} tuis confirmetur? An vt nomen meum semper afficiatur contumetia? vt evangeliam Christi mei extinguatur? vt servi mei meâ causâ, ante oculos tuos, te inspectante, tracidentur? vt tyrannis longiùs grassetur? vt populo meo semper imponatur? vt per te scandalum confirmetur? Ʋae illi per quem venit scandalum; vae etiam illi, per quem confirmatur scandalum. Horres sanguinem corporum, quanto magis horrere debes sanguinem animarum? Memineris quid acciderit Antiocho, Herodi, Iuliano: Ego regnum tuum transferam ad hostem tuum, quia peccasti adversum me: ego muto tempora & vices temporum: abijcioreges & instituo, vt intelligas me alūssimum esse, & vim habere in regno hominum, & illud dare cui volo: ego humilio, & ego exalto, ego glorificantes me, glorisico, & eos, qui me contemnunt, afficio contumeliâ.

ANDREAS DVDITHIVS EPI∣SCOPVS QVINQVEECCLESIENSIS in Epistola ad Maximilianum II. Caesarem; vbi sententiam suam refert de Calice Laicis concedendo, & Sacerdotum coniugio.

QVid profici potuit in eo Concilio, in quo numerarentur, non suis momentis ponderarentur sententiae? si caussa, si ratione pugnandum fuisset, si pauci quidam socij nobis adfuissent, vi∣ceramus, quamuis pauci magnas copias aduersariorum. Sed cum numerus tantùm prodiret in aciem, quo longè inferiores futuri fuissemus, in optima causa victores discedere non potuimus. Singulis nostrum centenos de suis Papa potuit opponere: ac, si centeni parum multi viderentur, repentè mille creare potuit, quos suis laborantibus subsidio mitteret. Itaque videre erat, quotidie famelicos & egentes Episcopos, exmaiori parte barbatulos adolescentes, luxúque perditos Tridentum volitare, conductos ad sententiam secundùm Papae voluntatem dicendam, indoctos illos quidem & stolidos, sed tamen impudentia & au∣dacia vtiles. Hi cum ad veteres adulatores Papae accesserant, tum verò victrix exultabat iniquitas, neque decerni iam quidquam potuit, nisi in eorum sen∣tentiam, qui Papae potentiam, luxúmque defendere, summam religionem arbitrabantur. Erat aliquis vir grauis & eruditus, qui tantam indignitatem ferre not poterat: hic, vt non bonus Catholicus, terrore, minis, ac insecta∣tione à Concilio ad probandum quae nollet, traducebatur. In summa, in eum statum res est adducta, istorum, qui illuc facti institutique venerant, impro∣bitate, non vt iam Episcoporum, sed laruarum, non hominum, sed simula∣crorum, quae neruis mouentur alienis, vt Daedali statuae fuisse perhibentur, Concilium illud videretur. Erant Episcopi illi conductitij plerique, vt vtres, rusticorum musicum instrumentum, quos, vt vocem mittant, inflare necesse est. Nil habuit cum illo conuentu S. Spiritus commereij, omnia erant hu∣mana consilia, quae in immodica, & sanè quàm pudenda Pontificum tuenda do∣minatione consumebantur. Illinc responsa, tanquam Delphis, aut Dodonâ ex∣pectabantur: illinc nimirum Spiritus ille S. quem suis Concilijs prae esse iactant, tabellarij manticis inclusus mittebatur: qui, quod admodum ridicu∣lum est, cum aliquando, vt fit, aquae pluuijs excrescebant, non ante aduolare poterat, quàm inundationes desedissent. Ita fiebat, vt Spiritus non super aquas, vt est in Genesi, sed secus aquas ferretur. O portentosam & singularem de∣mentiam! Ratum nihil esse poterat, quod Episcopi, tanquam plebs, sciscerent, nisi Papa autor fieret.

Notes

• * 1.1

  Invita Pau∣li 3.
• * 1.2

  Ep. 32.
• a 1.3

  Iohn 21.
• b 1.4

  Luke 22.
• c 1.5

  Matt. 16.
• a 1.6

  Luk. 14. 18.
• b 1.7

  Prou. 16.
• c 1.8

  Iam. 4.
• * 1.9

  His second sonne.
• * 1.10

  This was done that no∣thing might be moued in the Councell to diminish the Popes greatnesse.
• * 1.11

  These were Articles for the Reforma∣mation of Se∣cular Princes, which the Legats set on foote to hinder the proposing of the Articles for the reformation of the Ecclesiastiques.
• * 1.12

  A conspira∣cie in y^e Coun∣cel to hinder the reforma∣tion of the Ec∣clesiastiques.
• * 1.13

  Chap. 30. 3.
• * 1.14

  1. Cor. 14 30.
• * 1.15

  1. Cor. 14. 30.
• * 1.16

  Tract. 1. in Matth.