right honourable Bishoppe Guilielmus Blindasinus in his booke called Panoplia wherein he concludeth with strong inuincible reasons That mē were not bound to beleeue the word of God nor to be subiect vnto it if it were not that the holy Church hath so commanded For what do we thinke that the word of God is so strōg of it selfe as to publishe such thinges thorough the power of the holy Ghost if the Church of Rome did not first giue her verdicte in the matter No marie I warant you for so the Heretikes do vnderstand it For these Heretikes will bring the church of God in subiection vnder the scripture therefore do they alledge out of Ieremie That the word of God is like a fire like a hāmer which breaketh stones in pieces that it is liuely mightie sharper than a two edged sword goeth through euen to the soule to the sinewes and ioyntes is a searcher of the thoughtes intentes of the heart and therefore saye they it hath no neede of any mans witnes as Christ him self hath said but that those which do the will of the father shal lightly know by inspiration of the holy Ghost whether the doctrine be of god They say likewise It doth giue light to al things for it is a lampe to lighten the feete of the beleeuers whereby they must walke through the darknesse of this world they say that mans wisdom vnderstanding how great howe wise howe holy soeuer the same can be is plain darkenesse in comparison thereof Well then if it be so that the darkenesse can not lighten the light but that the light it selfe must lighten all things then in very deede can not the worde of God receiue anie light of the opinion or authoritie of man but it selfe must be the light whereby men may knowe which is the Church of God and which is the Synagogue of dissemblers And therefore they conclude according to the worde of the Prophet Esaie That men must followe after the Lawe and the witnesse which is the writtē word of God and that whosoeuer doth not walke after that shall neuer see the daye spring But as I haue alredy said all that is plain heresie for our dearely beloued mother the holy Church of Rome will be chiefe Iudge her selfe ouer the holye Scripture So that the doctrine of the Prophetes Apostles is now no more the foūdation of the Church as it was in the time of Paul but contrariwise the Church with the authoritie the traditions of the same is the onely foundation of the Scripture For euen so might the Iewes before time aduance themselues likewise by the estimation authoritie of the Church alledging that the law and the witnes whereof the Prophet speakes could haue bene of no estimation but by reason the same was consented to thē by the Church and that men should neuer haue knowen neither the Lawe or the witnesse or Gods worde if it had not bene by them and their forefathers set forth declared what they should accept for Gods worde and that the Church with her light hadde lightened the Lawe and the witnesse And so the Church of Rome doeth nowe also saye That the worde of God hath no estimation but that which it hath borrowed of the Church for otherwise as shee sayeth and as all good Catholike writers do declare howe should we knowe that the scripture were the word of God if it were not that the holy Church had so allowed and iudged it Wherefore should we more beleeue the Gospel of Mathewe or Marke than the Gospell of Nichodemus or Thomas For there standes plainly written in the Decrees That neither the old nor the newe Testament were receiued of mē for this cause or that cause nor for that it must be esteemed for an vndoubted rule and perfect knot but only because that the holye Father Innocentius Pope of Rome had so iudged it and so would haue it Therefore yee maye well thinke that God could not plant and establishe his holy worde in mens heartes by the inspiration of his spirit as S. Iohn the Apostle would proue if it were not that the holy Church had therein holpen him So that in this case God is greatly beholden vnto our deare mother the holy Church for her good wil faithfull seruice For if shee had accepted the Fables of Aesope and of Howleglasse the gospel of the Distaffe and of Fortunatus purse the gospel of Nichodemus or the Alcaron of Mahomet or els the gospel which certein Monkes at Paris in the yere of our Lord 1220. had made set forth being ful of al filthinesse and blasphemie naming it Euangelium aeternum that is to say An euerlasting gospel requiring the Pope that it might be by him canonized and so set it forth for the eternall word of God but it ws denied thē as hap was but if it had bene so I say that the pope and the holy Church would as wel haue allowed it as they did the holy scripture with the Masse booke with the seuē Psalmes with the Rosarium beatae Mariae who could haue said No to them And that should then haue bene the worde of God yea and therewith must God haue beene content Wel go too then seeing that men did herein credit the writing and seale of the church wherfore should they not thē giue as great credit to them in al other matters For euen so doth the text of the foresaid decrees argue saying with plaine wordes In so much as men do receiue and accept the old and newe Testamentes because that Pope Innocentius hath ordeined iudged so it doth necessarily folow that the Decretalles of the Popes of Rome must likewise be receiued accepted the rather for that Pope Leo hath likewise ordeined That whosoeuer doth set him self against them his sinnes shal neuer be forgiuen him c. It is very true that by this argumēt it must likewise folow that all the Iewes Caballes Talmood and all their dreames must as wel be receiued as the fiue bookes of Moses the bookes of the Prophets For it is most true that as we haue receiued the new Testamēt of the christē church so hath the christen church receiued the bookes of the old Testamēt of the Iewes Synagogue And now euen as our Romish church hath receiued the writing of the Apostles iudged the same for true so likewise hath the Iewish church iudged the bokes of Moses of the prophets for true receiued thē for authētike Nowe then as men do herein beleeue and allowe the Iewes writings and seale so must wee also following the rule of our Doctours of Louen beleeue the said Iewes in all that they say and teache and thereby nowe shoulde our Romishe Church come short home But we do not esteeme such cōsequencies It is but Philosophie and the Popes of Rome are no
commande that these stones bee made bread Consider now is not that a plain declaration wherto no answer is to be made And by this it is wel to be thought that the diuell woulde gladly haue had a Masse in the wildernesse but onely that it could not be for lacke of bread And this may possibly be the cause wherefore our mother the holie Church doth vpon all the altars and in all thee bookes where this storie is in hand and dealt withall clothe the diuell in a friers cowle to the end men may knowe that he was an holie Heremit or an Anker which did verie deuoutly say Masse in the wildernesse and therefore doth looke out so Masselike But when he saw he did lacke bread then he sought and made meanes to our Lorde to see if he would erect a newe transubstantiation And now because this temptation of the diuell is in the Hebrewe tongue called Massah as is before rehearsed therefore it is not to be thought vnlike that our Masse hath thereof borrowed her name For as Satan said Commaunde that these stones be made bread so say the priests in their Masse Command that this bread be made a bodie or flesh Wherein the Priestes are something more likerish than their maister was for that they will not bee contented with drie bread â–ª but that hath his vnderstanding and meaning Howbeit thus much it is in effect That our dere mother the holy church hath out of this Massah or temptatioÌ„ of the diuell verie strongly established her Transubstantiation The vi Chapter Establishing the sufficiencie of the Sacrament vnder the substance of bread alone WE haue heretofore set forth that the holie Church of Rome hath directly against the coÌ„mandment of Christ against the vse of the Apostles and against the long continued custome maner of the primatiue Church commanded That the Lay people should not receiue the Sacrament of the Lordes Supper but vnder one kind only to wit of the bread as it is plainly set foorth in the decree at the Councel of Constance here before declared But now because it shal not seeme that she hath much a do to wrest a text or twaine of the Scripture to bring them in to serue her turne she doth therfore allege here manifest texts wherewith she doth set all things net fine and in perfect frame To begin withall it is written in the 6. of Iohn This is that bread which commeth from heauen that he which eateth thereof should not die I am that liuing bread which came downe from heauen if anie man eate of this bread he shal liue for euer And the bread that I will giue is my flesh which I will giue for the life of the world c. Note here now doth he meddle but with the bread saith Eckius Ergo the Lay people neede not the wine That soundes as well as if a man shoulde make this argument Christ saith in the 15. of Iohn I am the true vine you are the braunches c. Here he speakes onely of the vine and not of the bread Ergo the Lay people need not receiue the Sacrament vnder the substance of bread but only vnder the substance of a vine Is not that verie well reasoned to catch the Heretikes in a trap After that we read that Christ was known in Emaus vnto two of his disciples by breaking of bread there is not one word of drinking Ergo the Lay people may not drink out of the Chalice And if anie man thinke that Christ should not there haue ministred a sacrament as the Heretikes will say that is a lie for our deare mother the holie church hath determined otherwise declaring that he did minister the Sacrament two times once at Hierusalem for the Priests at his last supper another time at Emaus for the Lay people after his resurrection And although it is certeine that these two disciples were Cardinals not Lay men as Eckius in deede doth finely mainteine in a certein place yet what is that to the purpose Did you neuer see Cardinals that were no Priests That is no newes There are now a dayes that are but young children newly crept out of the shelles And when all this is saide there is no where written that these two disciples had shauen crownes or the priestly character or cognisance Ergo then must they needes be Lay people Now thirdly we pray thus in the Pater noster Giue vs this day our daily bread and we do not speake of anie wine wherfore then should the Lay people desire to drinke wine in the Communion And although the priests theÌ„selues sing the same wordes in their Masse yet notwithstanding are not content with drie bread that cannot serue the turne For the prrests must needes haue some prerogatiue because they are the beloued children of our mother the holy Church Fourthly â—uke in the Acts of the Apostles writeth That those which beleeued continued in the Apostles doctrine and fellowship and in breaking of bread and in prayer which streight-way after he setteth out more amplie saying And sold their possessions goods and parted them to al men as euery man had neede And they continued daily with one accord in the Temple brake bread in euerie house and did eate their meate together with gladnes and singlenes of heart praysing God. Out of this doth our deare mother the holie Church coÌ„clude That the cup ought not to be ministred vnto the Lay people in the Supper of the Lorde because that here is no mention made of wine but onely of bread For although in manie other places of holy scripture all kindes of meates and drinkes are vnderstoode vnder the name of bread and eating yet that can not take place here considering that our deare mother the holy Church hath otherwise interpreted the same And Paul hath directly written That all men should esteeme the Apostles and Preachers as Ministers of Christ and disposers of the secretes of God. For out of this doth our dere mother the holie Church teach That the Priests are to be resembled to God and are mediators betweene God and the people and so by this meanes may freely chaunge or alter the Sacraments as they shall thinke good Is not this a subtile and double dealing with the Scripture Wherefore then doe these Heretikes say That we haue no scriptures wherewith to defend this our doing whereas we bring in sacks ful of Scripture as all men may see And then touching that they will beate vs with our owne rodde saying That the Church her selfe hath alwayes done otherwise as may appeare out of the ancient fathers Councels and Canons we care not a point for that we hang that on the hatch For all that is past and gone the worlde is now in another state than it was then For in those dayes they were for the most part all readie to shedde their bloud for the
Extrauag Tractat. de maioritaâ—e obedientia ff in hac eiusdem Two greate lightes Iob. 38.33 This interpretation with the other two following are worthily written in the glosse of the decretals in the Cap antiquorum ext de poenitentia râ—miâ—sionibus The Pope aboue all kings Ro. 11.25.26 Iohn 10.16 The Pope is a king This you shall find in the text before alleged of the decretals ff in hac ext de maioritate obedientia In the extrauagants de maiori obedi and is likewise so concluded in the councell of Reines For blessing and hallowing of Churches and altars Psal. 127.5 Durandus in the booke called â—ationale diui offici â–ª lib. 1. rubr 7. de dedicatione Ecclesiae Iohn 15.1 a Glosse in the Extrauagantes de verbor signifi ad apostol ff nos li. 6. de sent 〈◊〉 iudicata Item read herevpon the plain texts in the decretals cap. Quando personam de transl episcop and the glosse in the decretal lib 1. de electione electi potestate and alledge vpoÌ„ that cap. quos deus 3.9.2 b Glosse vpon the Preface of the decretals onely in the 6. booke c Cap. Sic omnâ—s dist 19. d cap â–ª si quâ—s sua denâ—e 17.13.4 e Cap. Praeceptis dist 12. f Cap â–ª in memoriam dist 19. g Cap. Fuit semper 9.9.3 cap. Euphemium 23.9.3 h Cap. si Papa ibi glossa dist 40 cap paret cap. nemo iudicabit cap. aliorum cap. â—acta cap. cuius per munduÌ„ with the other chapters folowing 9. causa quaest 1. i Cap. omnes dist 22. cap. non noâ— dist 40. the glosse in Extrauagants cap. 1 de rel ordin Papa Sâ—machus Arnoldâ—s Baâ—barus glos in Extrau ad apostoâ— de Pa. dist 3. 〈◊〉 persona a Extra de maioritate obedientia paragrap porto Read likewise vpon all these matters â—ostensis a noble Canonist in summa titu de offâ—cio legati ff quod pertinet ad officium nu 3. is likewise spoken by Nicholas Goâ—tiuâ— in his treatise de potestate legati a laâ—â—re Nu. 23. and 24. a Iohn 1.18 b Extr. de vsu pallii ad hâ—norem Esaâ—e 10.14 c Cap aliorum hominum Can. 9 quaest 3. d Troilus Maluitâ—uâ— in his treatie de Canoni â—atione Sanctorum in 3. dubio e This standeth written in a maner verbatim in the booke called Ceremoniale S. Roman eccle in the 2. Chap. of the 1. booke Hierarchie is to say an holie regiment was called Dionysicall by one called Dionysius who said that the Româ—she Church was Areopagiâ— wher of Luke doeth speake in the Act of the Apostles other say that it was S. Dâ—onyse of Paris other take it but for a feined name and a false booke which is put out in his name where he doeth set forthe the heauenlie Heâ—archie or regiment with all the Chores of Angels with all the stooles and banks so perfectly as though he had dwelt there ten yeares Or men may vnderstand by this Dionyso Hierarchie the holiâ— regiment that Dionysius companions that is Bacchus companions doe keepe vpon the Saintes holidaies which the Pope hath canonized as on twelfth eeuen S. Martins eeuen and such like Reade the 1. chap. of the 2. parte That is to say the creatour of the creator of all thinges 2. Thes. 2.4 Daniel 11.36 These prophesies of Daniel Paule Eâ—erardus Archbishop of Saliburch hath interpreted vpon the Pope of Rome like as is too bee seene in the booke called Annales Auâ—ntini Lib. 7. And so likewise the Emperoure Frederike 2. hath done the like set it forth so euen in the same place And Arnoldus Bishop of Oâ—lians did the like in the councell of Reinâ— Read Cap. lect with the glosse dist 34. 17. And the same is fortified by Sigismund Neap. Read the glosse vpon the first book of the decretals Gregorii tit de translatio Episcopi Cap. quanto peâ—soâ—â—â— there you shâ—ll finde the place set forth and established by witnesses of the decrees Item the glosse of the decrees caus 15. que 1 And in the extrauag Ioan. 23. tit 14. cum inte And Panormitan writing vpon the same place Foâ—â—â—nius Gaâ—â—ia in lib. 1. in Pâ—in 4. Col. de Pactis Cuâ—tius senior ex Baldo in Concil 20. in sine Ioan. de 〈◊〉 cremaâ—a Caâ—aldâ—tius in trâ—ctatu de potestate Papae August Berotus in Rubri de off de leg num 10. Bero. in cap. cum tu in â—um 1. de Vsuris Decius Ludonicus Gomesius vpon many places Zodericus Zamorensis in speculo humanae vitae lib. 2 cap. s. Barto Chassan in catalogo gloriae mundi in 4. parte in 7. consideratio Antonius Florentinus in his Summa Thâ—s doth Felinus witnesse in manie places In cap. quoniam de vnitate ecclesiaâ—um 6. Iohannes de turre creâ—mâ—tâ— in manie places Antonius de Roâ—ellis Corsecus Sicalus in tracta de regia poteliatâ— Reade Benno thâ— Cardinall Iohannes Marius Maâ—e histoâ—iarum Câ—râ—niâ—a Sigeberti Platina and otheâ— moe writers of Histories Paschalis Pope The Popes letter to Robert the Earle of â—landers written in the 2 booke of councels folio 810. Read the Chronâ—â—lâ— of Robert â—â—rnes Eusâ—â— â–ª and Nauâ—â—erus Fredericus Barbarossa Rede Iohn Charion in his Chronicle and other writers of Chronicles Psal. 91. Franciscus Dandalius Quaest. 45. and 46. whole through Augustinus de Ancona in summa De Ecclesiastica potestat quaest 1 articulo 7. And more other canonists Iacobus de Teâ—ano chamberleine to Pope Vrbane 6. writeth this In tractatu 〈…〉 qui incipit Reddiâ—e quae sunt Caesaris Caesari c. Matth. 22 21 Marc. 12.17 Luke 20 25. Matth. 10. â— Marke 6.8 Luk. 9 3.12.33 This doeth Platina witnesse in the booke of the Popes where he doeth set â—orth the life of Alexander the 3. Fredericke the 2. deposed by Gregorie the 9. in anno 4. Nauclerus Emperour William countie of Holland slaine by the Freeses Vrbane 4. Conradinus king of Sicilia Reade the Chronicles of Fraunce Pope Nicholas 3 Frenchmen murdered in the vespertina Siciliana Martinus did curse and banish Peter King of Sicilia Philip king of France Reade the Cronicles of FraÌ„ce and Carion Alexander 7. These are the words specified in the Bull of Pope Alexand. grantâ—d for the same in anno 1943. the 4. of Maie which Bull is set forth by Francis. Lopeâ— de Gomora in his hist. of Indâ— This historie you shall finde written by the saide Francisco Lopes de Gomora in the histories of the Indians in the 113. chapiâ— Leo. 10. doth geue away an Empire Pope Paul. 2. frankely did giue away the kingdome of Boemia but vpon mad conditions The Pope chiefe Lord of Naples The Pope chiefe Lord of England Platina in the life of Alexander 3. Glos and Panormitanus vpon the Clementines lib. 5. tit ad nostram This is plainly set forth and at large in the booke called Ceremoniae Ecclesiae Romanae in the 2. tit of the first booke ff ordo processe
that thine authoritie is great ouer thine owne subiectes yet we can not well beare with thy loftines and vnmeasurable pride neither allowe thy vnsatiable couetousnesse Therefore the deuill be with thee for God is with vs. NotwithstaÌ„ding that some of their Embassadours did in the Councell of Ferrara in the tyme of Pope Eugenius 4. agree therevnto but without consent or commission of their Church which did afterwards call backe and adnihilate the same But long before that time not onely the coÌ„mon people of the Greekes but the Emperours them selues likewise were aduersaries to the Pope of Rome about the setting vp and praying to Images For about the yere of our Lord 730. the Emperors Constantine 5. and 6. and Leo Isaurus did with full aduise and consent of the Councell as well out of the Scripture as of the ancient Fathers conclude That men should in no wise for the seruice of God neither set vp nor pray to anie Images but did likewise vtterly break down destroy al Images before made and set vp For which cause the Popes of Rome did conceiue such malice and hatred against them that from thence forth they sought al maner of meanes and wayes to diuide and ouerthrowe the Emperial state like as in continuance of time they brought it so to passe And likewise not only the Greekes but the Germanes also did long time withstand the forbidding of Priestes to marrie till at length the Popes and that specially Bonifacius 8. did by maine force bring it to passe and establishe the same In the yere 840. one Berthrame a stout and a learned man rose vp who did manfully withstande the Romishe doctrine as touching their Transubstantiation dedicating to Charles the French King brother of Lothorius a notorious booke made for that purpose and did likewise in an other booke confirmed by the Scriptures and strongly defended by the holy Fathers set forth the doctrine of Predestination which these Heretikes do nowe so earnestly stand vpon And about the yere 869. did Iohannes Scotus followe him writing against Transubstantiation euen as Beringarius about the yere 839. had done the like And in the yere of our Lord 964. Huldrike Bishop of Auxburge by his writing reuoked again the saide commaundement of forbidding Priestes to marrie After whom about the yere 1240. Bernard started vp who wrote very much of Predestination and against Freewill nothing vnlike the doctrine of the Lutheranes and Huguenotes yea and did very stoutly striue against the Priestes and Prelates calling them The seruantes of Antichrist and making of the Prelates Pilates Whom in the yere 1157. Iohannes of Sarisburie did folowe and wrote a booke called Obiurgium Clericorum and another named Polycraticus wherein hee doeth pull the whole Clergie vengeably ouer the coles and setteth them out for Phariseis and false teachers calling the Pope Antichrist and Rome The hoore of Babylon And likewise a litle before that had Arnolde the Bishop of Brixen set vp earnestly against the Priestes denying flatly that the sworde of gouernement should anie whit apperteyne vnto them yea euen at the same time was there one Peter Bloix which wrote openly thus That Rome was the right BabyloÌ„ wherof S. Iohn did prophesie and that the Officialles of the Romish Court were deuilish Griphines and the Priestes verie Calues of Bethel Baals Priests Aegyptiacal idols and that euery thing was to be solde at Rome for money About the same time in the yere 1160. started vp in France a quicke fellowe and a worshipfull Burgesse of the Towne of Lyons named Petrus Valdo who hauing studied the Scriptures very diligently began to set vp a newe doctrine which did hit as iust vpon the doctrine of these Huguenotes as might be He left manye Disciples after him in so much that a remnant is remayning yet to this day After that came Petrus de Vinea Chauncelour to the Emperour Frederike 2. and was in the yere 1240. who went about likewise to robbe our holy father the Pope of his intituled authoritie and iurisdiction rayâ—ing vpon him out of measure And after came Guilielmus de sancto Amore in the yeere 1260. who layde loade exceedingly vpon the Prelates Monkes and Friers and did reckon them for subiectes of Antichrist Whose opinions were after in the yeere 1275. by one Laurence an Englishe Doctor at Paris stoutly defended and coÌ„firmed Againe in the yere 1306. came abroad one Petrus Cassiodorus a Gentleman and very well learned who did altogether spil the potage For his writing and doctrine was euen as though he had studied all the dayes of his life in the bookes of Luther and Caluin and he made of the Pope a Nabuchodonosor After that in the yere 1314. did followe one Dulsimus of Nauarra And in the yeere 1315. Arnoldus de villa Noua who caried water all ouer one bridge And at last in the yere 1383. came forth the great Archeheretike Iohn Wiclef who threw all the spindles of the holy Church of Rome in the ashes for he was a naturall Zwinglian or Caluinist and of him sproong vp Iohn Hus in the yeere 1405. which was the father of all Lutheranes Hee it was which came with Hieronymus of Prage to the CouÌ„cell of Constance there to defende his doctrine by scripture but there he was taught a newe lesson for in place of disputation they were both burnt at a stake And yet that notwithstanding their doctrine euer since that time hath bene accepted in many places and by many stout fellowes confirmed Like as there was one Nicholaus Clemangis a Doctor of Paris and Bishop of Bayone in France Oldecastell Lorde Cobham and Knight of the order of the Garter and within a litle while after one William Wight in Englande and Paule Crawe with many other in the countrie of Rome Hieronymus Sauanerola in Italie and a number of other more all which yet were by the Church of Rome banished and condemned for heretikes yea where they could be gotten put to death In summe all such as at any time haue taken vpon them to set forth any like matter against the Church of Rome haue alway bene of the most holy Popes banished and accursed together with all them which would by any meanes mainteyne or defend them In so much that Emperours and Kings yea whole countries haue for withstanding the Pope bene excommunicated and condemned for heretikes yea which is of greater importance one Okam and Dante good Catholike men were by Pope Benedict 3. condemned for Heretikes only because they did mainteine That Emperours holde their Empires of God and not of the Pope and yet notwithstanding that in all other matters they did throughly professe the Popes doctrine I say nothing what is meete to be done to these new Heretikes who go about to roote out and destroy the whole foundation of the
be changed See nowe is not this a strong an inuincible foundation against which the gates of hell can not preuayle For that agrees euen as well together as a fiste in Gentianus nose Besides this are established out of these Rabbines the suburbes of hel and by them declared That the holy Fathers are lodged there against the comming of Messias For that could the Rabbines finely fish out of that which is written in the book of Ecclesiastes There are some iust which are killed in their righteousnesse Doeth not this serue wel for the purpose Furthermore out of the Thalmoode is proued that Marie our Lorde IESUS Christes mother was conceyued without original sinne For one of their Rabbines called Rabbi Iudas Simons sonne doth so speculate saying That the matter wherof the mother of the Messias should bee generate was formed before that Adam fell and so preserued from generation to generation without polluting And this doth he teache out of the Psalme wherein is written O Lorde seeke out the plante which thy right hand hath planted Is not that merueâ—â—ously well alledged the naile hit right on the head Verily it may verie well be compared with an other doctrine of theirs where they saye That God in the beginning did make two Whale fishes a male and a female and fearing least they should bring forth a monstruous generation he killed the one and so laid him in pickle against the comming of Messias at which time he will kill the other likewise and then shall the Iewes make a banket thereof and haue noble cheare for the one Whale fishe they shall eate freshe and the other well powdred And I maruell whether they will not bid our deare mother the holy Church of Rome to their banket But in that they may well inough beare one with another it is inough for vs to kâ—ow that they haue likewise established the fouÌ„dation of their beleefe and doctrine vppon the Thalmoode of the Iewes which is a meruelous great booke wherein all their Caballes that is to say all the doctrines monumentes of their Rabbines all their dreames and visions al their profound and bothomles speculations strange iestes are heaped vp together like a dunghill But nowe for that we shall not neede to rehearse euery thing particularly it is most true that the nation and Caballa of the Iewes is the best grounde and the truest well spring of all the ceremonies of the holie church of Rome For that is specially set forth noted in the booke of Decâ—ees where it is written That she hath borowed her Ember dayes of the Iewes whose order and maÌ„ner saith the text is the original spring whervnto the holy church must sticke fast Yea I pray you who is so grosse and dull of witte that can not conceiue of him selfe that shee hath had of the Iewes the verie example or paterne wherby she hath made and counterfeited so manie faire goodly ordinances statutes and ceremonies Whereby shee hath workmanlie wrought all her silken gilce and embrodered copes vestementes and myters euen as with a fine needle al the riche relikes prounking iewels altars candlestickes candles and torches and to be short al the goodly ornaments which you may see in the church were made by the exaÌ„ple paterne of them And their Sancta SanctoruÌ„ that is to saye The Holie of Holiest or The most Holie place vpon earth which she hath pacte vp at Rome in a corner of a chappell at S Iohn de Laterane whereof hath she gotten that but onely of the Iewes in whose Temple at Hierusalem the innermost most secret place where God did sometimes appeare called in their language Roodes radaschim that is to saye The holie of holiest For in place of that they had there the Arke of the promise with the couering called The Mercie seat or Propitiatorium wherein was kept a viole with Manna and the florishing rod of Moses which thinges our deare mother the holy church of Rome can not come by and therefore hath she set vp another chest with relikes in it wherein she doeth keepe very gingerly and deuoutly the foreskinne or Circumcision of our Lord Iesus Christ with his slippers and his nauell skinne as plainly appeareth by the verses which stand written before the same place which are these vnder written Circumcisa caro Christi sandalia clara Ac vmbilici viget hîc praecisio chara That is to say The foreskinne of Christ And his slippers likewise With the skinne of his nauell In this cofine lies Now after all this haue we not borrowed of the Iewes euen our holie father the Pope and all our Priestes and Deacons yea all our Temples Churches offerings and sacrifices yeâ— marie haue we or else all the holy fathers and Popes haue falsly lied in their heartes which haue scraped together the bookes of the decrees yea and then must Durandus What doe I speake of Durandus yea I say all our stoute Catholike doctours haue dallied with vs whereas they giue vs to vnderstande that they haue borrowed all that of the Iewes But what is this to the purpose Trulie we haue learned in their Phariseis seate and Synagogue That such must bee hanged which breake the Emperours placarde and will rather depende vpon Iesus Christ than vpon the ordinance of the Church Haue not the Doctors of Louen likewise borrowed of them the name of Rabbottenu or Rabbini that is to say Magistri nostri which soundeth in our mother tongue as much as Our masters prouided alwayes that men may not say Nostri magistri for that were herisie but we pronounce it after the Iewish phrase setting Nostri after Magistri as if we should say Masters ours and not Our masters Item that men must set them at the vpper ende of the table and the killing of Prophetes and Martyrs and thâ—n make them goodlie tumbes for therefore it is that they do mainteine the shrines of the Martyrs in such praier and worship in witnes as Christ himselfe said that they are the children of them which haue murthered the Prophets of God and the martyrs or witnesses of Christ Iesus and wil follow the steppes of their forefathers but it is not needfull to rehearse all things particularly considering that the holie Church hath set forth a generall rule hereof in the booke of decrees For in the same text where it is sayde That they haue learned of the Iewes to annoynt their altars and to trimme them with many proper things is argumented and reasoned thus Seeing that the Iewes which did but serue in a shadowe and darke figure did notwithstanding all those things howe much more ought we being by dutie bound to doe the like to whom the verie truth is manifestly reuealed Whereby men may plainly perceiue that is verie lawful for the holy Church yea and that of duetie she ought to doe all things whatsoeuer the Iewes haue done heretofore So that it is
no maruell that she hath of her selfe set vp so many newe ceremonies and sacrifices and brought in so many Patrones Baalims builded altars and erected chappels in all high places and wayes and that she doth daily kill the Prophetes and doeth crucifie Christ again in his members For seeing the Iewes haue done so she is much more bounde to do it And vpon this point is the before alledged text verie plaine and cleare saying thus Hereby it doeth appeare that men may alledge and bring in good arguments and instructions vpon the examples of the Infidels Which doth serue our purpose verie well to the setting forth of this our purpose considering that hereby is apparaunt that matter which we haue in hand to wit that our mother the holy Church is not subiect to anie Bible or woorde of God and muche lesse to anie Councels or Popes decrees but may dongue her grounde with all kinde of dyrte and may make her Bee hiue fatte The ix Chapter VVherein is declared that the holie Church of Rome hath gathered manie things of the doctrine examples of the Heathen which she hath conuerted and turned to her owne commoditie and profite YEa here it is plainlie to be seene that she doth not helpe her selfe with the Iewes onely but likewise with all sorts of false doctrine religion and examples So that it is euident that she hath followed the steppes and Religion of the godlesse Infidels as well Romanes as other wheresoeuer the same might serue her turne For out of the rounde Temple at Rome which is called La Rotunda which was in those dayes by the Heathen dedicated to all the Gods and to that ende was named by a Greeke worde Pantheon thereof hath she made following the saide Heathen a Temple for our Ladie and all the Saints But is were mere foolish to stand vpon one example thereby to proue a matter whereof all the bookes and the whole Theologie of the Catholike men is full euen to the toppe For the verie foundation it self of their doctrine diuinitie is much more deepely grounded and built vpon the doctrine of Aristotle than vpon any either Prophete or Apostle by this same token that at this present a Doctours hoode or the Caputium of a Theologian or Diuine at Louen is called Aristotles breeche or Codpeece Yea and moreouer the most part of all our Scotistes Thomistes Albertistes Occamistes Realistes Nominalistes and other Doctours are sprong vp of Aristotle of Plato of Porphyrius Auerroes Abeupace and such other like Saintes euen as out of their head spring and principall well In so much also that the Doctours and Theologians of Colen haue very wittily concludâ—d That Aristotle hath bene Praecursor Dei in naturalibus sicut IohaÌ„nes Baptista in diuinis that is to saye Aristotle was the forerunner of God in al things naturall as Iohn Baptist was in thinges diuine and supernaturall And for this cause amongst other hath the holy Church condemned Martin Luther for that the doctrine of Aristotle which is the verie mother of the diuinitie of the Louanistes Sorbonistes and Colenars was by him reiected and nothing set by After this doth the worthie Bishop DuraÌ„dus testifie That the holy church did learne of Nabuchodonozor to halowe their churches and altars euen like as he caused his golden image to be halowed and consecrated which he would haue all people and nations to pray vnto So that it ought not to seeme straunge to anie man that the Church according to his example doeth likewise cause Heretikes to be burnt which will not praye to her images considering that he caused the three yong men of the Hebrewes Sidrach Misach and Abednago to be throwen into the hoate burning ouen because they denied to praye vnto his consecrated golden image But what neede I to trouble my self much with these matters The children in the streetes doe knowe well inough that a great many of the ceremonies of the holy Church of Rome are gathered out of the ordinances and religion of Numa Pompilius king of Rome For the decrees and the booke of Sentences do very cunningly set forth that from thence they proceede and that in these dayes men call the Pope in Latin Pontifex because Numa Pompilius caused his high Priestes so to be named From thence likewise the generation of Priestes hath issue For like as Numa Pompilius had his Flamines Archesâ—amines and Protosâ—amines appointed euen so nowe hath the holy church her Sacerdotes that is her Priests her Archipresbyteros that is her high Priests and her Protonotaries as by plaine wordes is to be seene in the booke of decrees So that Eberardus Bishop of Saltzburgh about 200. yeres ago at a general assemblie called a Riiâ—x day did verie wel rightly in naming the Priestes of Rome Flamines Babyloniae that is to say Babylonish Priestes And hath not our beare mother the holy Church ordeined the bonefire of Peter ad Vincula in place of a holy day whereon at the same time the Heathen did make bonefires to the honour of the Emperour Augustus And likewise the other saint Peters day which is commonly calles Saint Peters Seate is not that come in place of another bonefire daye which the Heathen did obserue at the same time And CaÌ„dlemasse â–ª I pray you what is that els but a kind of Candlemasse which the Heathen did vse whereon they euen at the same time of the yeare vsed fire with burning of torches and candels in the worship of Ceres Proserpina and Flora And of whome haue they learned I pray you that euerie man must serue God according to the vsage of his owne countrie as his fathers haue done before him but only of Pythagoras and of Plato A thing directly contrarie to the coÌ„mandement of God who saith by the mouth of his Prophete Ezechiel You shall not liue after the commandements of your fathers neither obserue their statutes neither pollute your selues with their idols for I am the Lorde your god You shall liue after my commandements and you shall obserue my statutes and followe them Where haue they fished out the Legende of Saint Margarete but only out of the fable of Andromeda or Hesiona the daughter of Laomedon And what is their S. George but a dumbe or mumming Perseus or an Hercules on horseback And her Chrystopher is a newe Polyphemus or Nessus And her seuen Sleepers are not they of the kinred of Endymion After al this what doth this meane that they haue so specially coÌ„manded That all their altars shoulde bee set toward the East but that they will directly herein followe the example of the Heathen who in honour of the Sunne whom they named Apollo did in all their prayers and offrings turne them selues towardeâ— the East Considering especially that God had for the same cause forbidden the Iewes to be like vnto the Heathen in that point as to turne their faces towards
yet in verie deed they will proue out of Paule that this new law of the Gospell whereof Ieremie doth speake is nothing else but the ministration of the Gospell which Paul did minister in his preaching and set forth aboundantly in his writing which remaines continues for euer And that did Paul openly witnes That he had neither forgotten nor kept secret anie thing of that which might serue to saluation but that he hath vttered truly set forth all the same before the Congregations ioyntly together Insomuch that he before the holy Pope which came afterwards should not haue left one iot behinde Wherevpon should follow that the law of the Gospel which the Pope doth carie in his bosome is altogether of an other Gospell much differing froÌ„ the law of that Gospel which Paul did preach or whereof Ieremie did speake then should the Pope be accurssed by the saying of Paule to the Galathians Whosoeuer doth preach any other Gospell than that which I haue preached vnto you â–ª let him be accurssed yea although hee were an Angel out of heauen But yet the Pope of Rome doeth not thinke that this doth touch him for that he is something greater than an Angel of heauen as we shall giue you to vnderstand in due time fit place Now that which he brings forth out of Iohn to wit that Christ said â–ª That the Apostles could not yet vnderstand all that the holy ghost should descend and instruct them further is somewhat more apparant But yet for all this he is neuer the neare For he cannot with this stop the mouthes of Heretikes by reason that they wil stil obiect say that this was spoken before the Apostles had receiued the holy ghost but after they had receiued him then did they put al the instructions which they had learned of the holie ghost in writing to the end that through that which is written all men might bee saued by faith in Iesus Christ as by the said Iohn is precisely written without this addition that they shoulde haue neede to watch anie longer after the Popes Buls or Masses of Requiem But it is euen as I haue told you our master Gentian hath bene so wildely prickt forwarde with that zealous spirite that hee did not see well what he said For he is a man that hath whole drifattes full of wit marie the bottoms are out And therfore will we helpe him againe out of his dreame omitting all such vnprofitable tittle tattle and purposing for the second part of this matter which we haue in hand to teach That whatsoeuer our mother the holy Church hath brought to light studied inuented or found out since the Apostles time is altogether so surely substantially grounded timbred bricked walled vpon the plaine text of the holy scripture so farre as they be spiritually vnderstood according to the interpretation of our mother the holy Church that it were not possible to erect any castle or tower more surely vpon the highest sandhill in all Hollande And this I assure you will bee a goodly peece of woorke whereby I shall deserue muche and bee partaker of a great manie goodly pardons and indulgencies and shal besides that become verie necessarie and seruiceable to the comforting of our sorrowfull mother the holie Church and to the extirpation and rooting out of all erronious opinions of newely vpstart Sectaries and Heretikes whiche doe yet thinke that they haue the Scripture on their side But they will haue but foolishe countenances when they shall see that the whole Scripture with the interpretations of the holie Fathers doeth at the least close vp as well with our doctrine as a ring in a Swines snowt The ii Chapter Declaring that the sonne offring of the Masse and the order and office of Priestes and Masse Priestes is gathered out of the Scripture if it be rightlie vnderstoode according to the interpretation of the Church of Rome THen to begin withall we will digge the holie sonne offering of the Masse out of the holie Scripture and proue that shee hath thereon a deepe and sure foundation Consider nowe it is plainly written That when Christ had broken the bread giuen it to his disciples he spake thus and saide Take Eate This is my bodie which shall be broken for you Do this in remembrance of me Do you wel perceiue nowe yee poore Heretikes that Christ doeth here commande to singe Masse for that same worde Doe this is iust as much as if he had saide Offer my bodie in the Masse to God my Father for the liuing and for the dead And that is first stronglie set forth by the Poet Virgil who saieth thus Cum faciam vitula that is to say When I shall doe it with a calfe Looke nowe by this worde Doe he vnderstandeth nothing else but onelie To do or offer a sacrifice and sonneoffring Ergo it must needes folowe That Christ did vnderstand it no otherwise than the worshipful Catholike Doctours of Louen Paris haue very well declared and irreuocablie concluded For our deare mother the holy church hath receiued approued strongly established their doctrine institution and prescript for an article of our faith So that it appeares that the Masse is verie ancient seeing it was vsed in Virgils time sauing onely that they did offer either Calues fleshe or Oxe flesh whereas nowe our Priestes doe celebrate their Masse with mans fleshe and bloud And herevpon you may note further that these short and sweete wordes Doe this is remembrance of me hath a wonderful emphasis or force For out of the grounde of the same hath the holie Catholike Church of Rome fished That the Apostles were Priests or Prelates with shorne crownes and did sing Masse and thereof it is that all our Priestes are created For Doe this is as much to say in their language as Become Priestes and see that your fingers bee annoynted with holie oyle that you may deuoutly say Masse And for this hath the holie Church of Rome commaunded That none of the Laâ—e people shall receiue the Chalice because our Lorde did not here speake to anie of the Laie or common people as the Apostle Saint Paule did in his time when hee willed the whole Congregation and Church of the Corinthians to doe as Christ Iesus had done But the Apostle Paule did meane simplie and onelie those which were able to sing the holie Masse as our Priestes and Prelates are who onelie ought and may drinke out of the Chalice as you may more perfectly and plainlie perceiue by the writers vpon the booke of Sentences and by all the before named Doctours of Louen of Paris and of Colen Moreouer and besides this wee can stronglie confirme the Masse offering out of the Prophete Malachie who in the 1. Chapter and 11. verse saith thus From the rising of the Sunne vnto the setting of the same is my name honoured amongest the Heathen and in all places
brother did establish the masse theÌ„ it appereth that it is come from the Apostles therefore neede we not anie more testimonies of scripture or other authorities For whereas the Heretikes wiâ—l seeme to ouerthrowe this saying That it is an euident and detestable lie considering that Basilius was Bishop of Caesarea wel nigh three hundred yeares or there about after the death of S. Iames so that by reason thereof he cannot haue established the Masse with S. Iames Vnto that we answere That they are too much nosewise for vs our deare mother the holy church goeth not so preciselie to work An inch breakes no square It skilles not for three or foure hundred yeeres more or lesse when otherwise it serueth her turne Notwithstanding that she hath two diuers wayes to answere their demaund For shee may â—ay that there fortuned a great miracle to wit that S. Iames the Lords brother did rise againe froÌ„ death about 300. yeres after he was buried to come helpe Basilius to sing Masse or she may likewise say That Iames did in his time establishe the Masse but because there were no altars to be found by reson there was not yet as then any reliques of Saints which had wroght miracles and that men might not without being furnished with certein reliques erect anie altars to serue Masse vpon it may be that the Masse knittâ— vp in an Atturnies bagge hanged vp vpon a pinne in some corner till the coÌ„ming of Basilius which was about 300. yeres after like as otherwhiles they hang vp some processes at Machelin vpon a naile a hundred yeares or two In summe let it be as it wil it is all one Once we coÌ„clude hereby that the Masse was ordeined by Iames the apostle And it is to be thought that Iames had learned it of Clement pope of Rome who had written two pleasant letters vnto him wherein he doth specially treat of the seat of the B. of Rome and that Peter through his desertes or merites was become the foundation of the Church and so forth declares at large how the Masse shall be deuoutly done what apparell what hallowing and what other necessaries shall be vsed in the doing of it in what clothes the Sacrament shall be laid that it may bee kept cleane from Mouse dongue and that no wormes nor mothes come at it as in the first part of the councels in the second letter of Clement is by expresse wordes specified Whereby may be noted what great and heauie troubles this good Clement had and what maner of Prophet he was considering that hee set out in writing all the ceremonies of the holie Church which were not founde yet in 700. or 800. yeares after Clements time And therefore it is that our deare mother the holy Church doth make so high an holiday of these decretall letters of Clement and of other his companions that she hâ—th out of the same established a great manie of her ordinances and holy ceremonies In summe it is plaine and euident that the holie Masse hath her ground and foundation without the Scripture The .iii. Chapter That the name and Ceremonies of the Masse are fished out of the holie Scripture NOwe as touching the name of the Masse that hath likewise her beginning vndoubtedly out of the holy scripture notwithstanding that there are manie and diuerse opinions of the same For it is not verie long ago that certeine great doctours of the Sorâ—onish schole at Paris did out of that that is alway written at the end of all the Epistles which Saint Paule hath written from whence they were sent sounding in the Latine tongue Missa est c. conclude saying That Paule did thereby giue to vnderstande whither men should goe to heare high Masse on the Sunday And nowe besides this there was a Magister noster which said that the Apostle Andrew had a Masse booke and had spoken of the Masse for Iohn reherseth that Andrew said to Peter his brother That he had found the Messias or the annointed Christ of whom Moses doth beare witnesse And this soundes in the coÌ„mon translation in Latin thus Inuenimus Messiam quod dicitur Christus which wordes this wise doctour did expounde thus We haue founde out the Masse which Christ hath done Is not that well hit God helpe vs Who dare now from henceforth be so stout as to say That the Masse standeth not in the scripture But now bycause that these Heretikes will needes be so nosewise wil vnderstand all languages insomuch that they do mocke hereat saying that Messias doth not signifie a Masse â–ª but The Messias that is to say The annointed Now Peter Lombard the writer of the sentences doth set downe another opinion and iudgement saying That this name Missa is as much to say as Sending is so named for that at all times there is an Angel sent out of heauen to consecrate the Corpus domini that is The Lordes bodie by whom the Priest doth send his consecrated God forwardes towardes heauen at such time as he hath vsed these wordes following in the Masse Omnipotens Deus iube haec perferri per manus sancti Angeli tui in sublime altare tuum c. that is to say O almightie God commande that this may by the handes of thy holie Angel be caried vp to thy high holy altar c. And out of this he doth further conclude that whersoeuer that Angel doth not come it cannot be said that there is a Masse But truely this must be but meere dalliance for if that were true that they must tarie for the Angel there woulde not be one Masse to be founde in the whole world where notwithstanding there are Masses soung daily by heapes And therfore hath our deare mother the holy church driuen in another naile here and concluded in the Councell of Senona that Missa is an Hebrewe worde now what it doth signifie is vncertein For notwithstanding that the same Councell saith that it betokeneth a cleane offering yet doth not that well agree with the Hebrewe tongue vnlesse it were so that it were named Nisset But it appeares much rather to haue come of Massah which in the Hebrewe doeth signifie Heauinesse or Curssing or else of an other Massah which is interpreted Seeking bycause the Priestes doe with fiue wordes seeke God to see if hee will come into the bread Euen as the children of Israel did seeke God in the wildernesse Raphidim to know also whether he were with them or no by reason whereof the place was called Massah that is say Seeking notwithstanding that it may be much more strongly founded out of Daniel who speaking of the Romish Empire saith That they shall haue a newe God Maosim to whom they shall pray and do worship with golde siluer and precious stones that is to say A God of strength and of force Wherein without doubt he doth speake of the Masse-God
But I will leaue that to the Doctours of Louen to dispute vpon when they are set vnder the roofe with a Gallon of good Rennish wine for they can not away with Pittaw as for vs whether it be a lie or a true tale it is all one but thus much there is of the matter that our holie father the Pope is in possession and doth enioy the landes which S. Peter left vnto him by testament by the same token it is called Patrimonium S. Petri that is Saint Peters patrimonie â–ª He is likewise in possession of the rich iewels and bagges of the holie Sea of Rome and of the precious triple crowne and other rich and costlie peeces for all the Bishops must sweare that they shall to the vttermost of their power helpe to keepe and augment the said iewelles and that Patrimonie But what needeth all this Paule him selfe saith That Bishops must keepe hospitalitie and bee harborous And then is it great reason â–ª that their purses should bee well filled for to enterteine Kings and Princes and to make them great cheere For how should they els bake good cakes if they haue neither fire nor fatte I assure you if they had not that preeminence and aduantage they would not buy Bishoprikes so deare neither would they pay thirtie thousand Ducates for a Pallium if they must afterwardes say with Peter Aurum argentum non est mihi I haue neither siluer nor golde But that is nowe all cleane turned and the chaunce is chaunged therefore must the Priestes and Prelates nowe a dayes bee riche and possesse the goods of the worlde considering that their father and master the Pope is Lord of the whole worlde as we haue sufficientlie proued in the 11. and 12. Chapters before The xiii Chapter VVherein is set forth by the Scripture the praying to images NOwe will wee treate a while of the praying to images and see with what Scriptures it is defended For that second holie Councell of Nice is without doubt maruellous well furnished of excellent scriptures which serue as fitte for that purpose as Roses for a swine stie But we will onlie choose out and set forth the principall and most meete to serue our turne to the intent that euerie man may iudge by those what all the rest are Among other they haue fetched out of the olde testament That GOD did shape man to his owne likenesse and therevpon concluded That men may verie well haue images Item that God hath diuided the light from the darkenesse and therefore saith Agapius that most holie Bishop of Caesarea I accept images gladlie and cursed bee all they which are of other opinion Aha my friendes Howe like you this geare And after that is the writing of Adrian the Pope of Rome read wherin hee saith That Iames did pray to Iosephs staffe or else to Ioseph him selfe Then I pray you wherefore should not wee pray to images For although that Heretikes do herein so crie out with the Hebrewe texte which saith That he prayed to God leaning vpon his bedde or vppon a staffe for it may be taken both wayes yet notwithstanding it is sufficient for vs that our deare mother the holy Church hath vnderstood it otherwise and that all the forked Bishops which were assembled at Nice haue otherwise interpreted it For they you must vnderstande could not misse nor erre seeing they were assembled inspired and gouerned by the holie ghost of the Empresse Irene whose spirit was so zealouslie addicted vnto the worshipping of images that shee did put out her sonnes eyes who was the right and naturall Emperour and so kept him shut vp in prison to the ende that she might haue the rule and gouernement reigne as Queene all alone and set vp and extoll images according to her owne minde Wherfore should not we then beleue this holy Ghost Whereas he hath declared by the mouthes of the Bishops that there was a litle proper fellowe carued out vpon the end of Iosephs staffe as you see vpon the staues that children and fooles doe ride vpon yea and that the same pretie fellowe was by Iacob worshipped Then do they further alledge this â—ext The soules of the iust are in the handes of the Lord. Againe God is maruellous in his Saintes For by these Saintes doe they vnderstand nothing else but dumbe Saintes or images which stand in the church for that it is written in an other place The Saintes which are vpon the earth Item Noah did set vp one altar vnto God and Abraham likewise with manie other mo And it is good to be thought that they would not set vppe anie altars without goodlie images of our Ladie of Saint Christopher and of S. Anthonies swine and such like to stand vpon the altars For an altar without Saints is like a Cowe without a taile or a Turd without Sugar Againe Moses did make the Propitiatorium which is the round chest of pure golde and did by Gods commandement seâ— two Cherubims vpon it And wherfore then should we not set images vppon our altars according to the commaundement of the holie Church For whereas the Heretikes will say that these two Cherubims and the golden chest were couered and hidde so that no man could see them much lesse pray vnto them to that our deare mother the holie Church of Rome doeth answere that they can doe so likewise For the whole Lent through they do cause their images to looke through a blewe cloth and plaie bo peepe and so they continue till Easter then come the Priestes and play their paâ—tes and so bidde Coppin out of a corner and shewe his face like a man So then these Heretikes haue no cause to praâ—e and say That our images are neuer hidde or couered Againe our holie fathers say that notwithstanding the Cherubims were kept close so that no man might see them for that no man mighâ— enter into that holie place but onelie the hiâ— Priest and hee but once a yeere yet did not the Iewes forbeare to pray continuallie to the same For so haue the fathers at the same Councell concluded out of their owne heads Nowe thirdly the holie fathers say That seeing images may be had secretlie wherefore should wee not much rather haue them openlie to pray to them For notwithstanding that God hath forbidden it yet he must bee giuen otherwise to vnderstand the matter for he was not yet informed that images are the bookes of the Laie people till such time as Pope Gregorie came and â—aught it for a perfect doctrine But nowe euerie man doeth knowe that bookes must be laide vppon a deske that euerie man may reade on them and are not to bee cast behind a banke or in a corner For it is plainlie written that a candle is not to bee set vnder a bushell but in a candlesticke that euerie man may bee lighted thereby which the holie fathers doe likewise vnderstande by the
feast of Tabernacles wee haue our Church holydayes or solemnities and so forth as is plainlie to be seene in the booke of the said Eckius â–ª So that there is no other difference but as though the diuell to disguise him selfe should put on a Friers cowle And wheresoeuer in the olde Testament anie mention is made of feast dayes our deare mother the holie Church of Rome applieth it to the establishing of her festiuall or holie daies and solemnities so that the Heretikes can not iustly complaine of vs in this case say that we can not bring in any Scriptures for proofe of the matter seeing that the olde Testament is full of such Scripture as they them selues knowe well inough The xvii Chapter VVhich treateth of the forbidding of Priestes to marrie and howe womâ—n ought to be common by speciall commaundement of the church of Rome which is diligentlie by them obserued NOwe as touching the forbidding of Priestes Monkes Friers and all other Spirituall persons to marrie that matter we can not defende by the olde Testament seeing that in the old Testament all Priestes were married Therefore in this matter we will haue nothing to doe with the olde Testament because it doeth make against vs but wee say that it is chaunged by the newe as heretofore wee haue proued by speciall textes as to write where it is written None of those that liue after the fleshe can please God. Againe Be you holie like as I am holie more such like which hertofore we haue alledged and by the booke of decrees established for euer Yea and it was specially prophesied by Paule That in the latter dayes there shoulde come such as should forbid marriage and the eating of meates which God hath created and ordeined to bee eaten with thankesgiuing So that it is no maruell that it was not forbidden in the olde Testament nor yet in the beginning of the new testament for these last dayes whereof Paule speaketh were not yet come and as a good wise Doctour holie Priest of Groining saide The Pope did not then gouerne But nowe that those last dayes are past and the Pope hath taken the whole regiment of the Church into his handes the Church hath now declared openly set forth and established without retractation That no man being married can bee holie nor please God for that is plaine vncleanenesse and fleshly defiling as we haue heretofore declared by plaine and special texts of the decrees And therefore hath our deare mother the holie Church of Rome concluded and set forth That it is much better and lesse offence for a Priest to vse another mans wife than to marrie one of his owne after that he hath once accepted and married our deare mother the holy Church for his wife during his life as Phigius Eckius Ioachimus Perionius and other like pillars of the holy church of Rome haue verie finelie set out in their writing Yea we do finde by daily experience that the holie Catholike church of Rome will a great deale rather suffer that these holie sheete Nonnes of Cloisters and such like should being with child destroy it in their bodies with drinkes and other medicines yea or kil it after it is borne than that they should according to the counsell of Saint Paule marrie a husband Which thing was apparant at the visitation of the Cloisters in England which King Henrie .8 caused to be done throughout all England where manie priuies in Cloisters were found full of the bones of yong children with manie other abhominable matters which are not meete to bee rehearsed And Iouianus Pontanus a good Catholike and a well learned man doth likewise witnesse that it is a common practise of these holie Religious women to doe such thinges It is likewise found in ancient credible histories That Saint Gregorie Bishop of Rome after he had first set foorth a verie straite commaundement against the marriage of Priestes did afterwarde repeale and call backe againe the same verie earnestlie lamenting and repenting verie sore his former doing because that sending vpon a time to his pondes to haue some fishe taken there was drawen out of the same with the nettes and brought to him aboue sixe thousande heades of yong children which he straight wayes did with sighes and lamentations acknowledge to haue bene so murthered by reason of his said commaundement But our deare mother the holie Church who hath not lightly anie respect to such small matters as that although she heares of inough such yea and doth daily see them before her eies and is often times put in remembrance of them yet shee had much rather ouersee and suffer such thinges to bee done then to consent that those holie Nonnes which haue professed chastitie should marrie I doe not speake of it that shee will rather looke thorowe the fingers or winke at the abominable filthie Sodomitrie of Monkes and Friers than she will reuoke and call backe againe her holy commaundement for chastitie notwithstanding that Pope Pius the seconde himselfe hath oftentimes acknowledged that although the forbidding of Priests to marrie was done vpon great consideration yet it must now vpon other consideration of greater importance be set at libertie againe But this is their first rule and ABC that they learne as soone as euer they are admitted Priestes or professed Monkes or Friers and that they continually harpe vpon this string Si non castè tamen cautè which is thus ment That if they cannot liue chastly yet they shall vse it so secretly as that it be not much talked of nor knowne And now after this to prouide so for the matter that these holie Fathers should not go to grossely to worke therefore hath our deare mother the holie Church laid an ordinance before her spouses the Priests and Spiritualtie that they might freely vse other mens wiues that all women ought to be common for them Whereby men may well consider that she is none of these gealous wiues which cannot be content that their husbandes shoulde once make a good countenance to another woman for she is well contented that her sweete husbandes to witte Priestes and Monkes shoulde vse all women at their pleasure Yea moreouer she will mainteine that it ought to be so and so goeth about to establishe it with plaine textes of the holie Scripture besides the worthie witnesse which shee doth borrow out of the heathen Philosophers For consider these bee the proper wordes of the holy father Pope Clement whom the Church doth esteeme to haue bene a successour of Peter and therefore hath she caused these his wordes which are worthie of perpetual memorie to be written vpon the doores of all Cloysters and Spirituall houses to bee set in her booke of decrees as a woodden diamond might be set in a laten ring where he saith Deare brethren to liue in common is verie necessarie for all men but most specially for those which will
article and foundation of their beliefe to wit that the lawe of Moses with all her ceremonies figures shall neuer be taken away nor altered but shall continue in her Esse for euer like as it doeth appeare by their teacher Rabbin Moses Henmaymon who wrote a booke of the thirteene articles of their beleefe This tendeth likewise as right as a line against the doctrine of the Lutherans and Zwinglians who take vppon them to defende stoutlie that men ought not to vse anie other ceremonies than onlie such as Christ him selfe and his Apostles haue ordeined And therefore will not they haue in their teÌ„ples anie altars nor guilte images nor any other such like ceremoniall things but will onlie when as they are asseÌ„bled together that nothing els shal be done than like as Paule hath taught after that euerie one hath soung a Psalme or declared some texte of Scripture or some open declaration or exposition and all tending to edifying or as he saâ—th in an other place That which we haue receiued of the Lorde c. And now they are so grosse that they doe not note that it was so In illo tempore that is to say At that time when there were wodden chalices and golden Priestes â–ª but as the good martyr Bonifacius and after him Durandus haue â—aide the leafe is now turned because now wee haue wodden Priestes and golden Chalices For now is the authoritie of the Church and the seruing of God waxen a great deale fâ—tter than it was in the time of the Apostles And therfore can the holie Churche now agree a great deale better with the Iewes And so haue commaunded verie straightly that there shall no more Masse bee ministred with wodden Chalices for that God shall not bee moued to wrath in such a thing wherwith he ought to be pleased as if they be of golde and siluer as it hath bene concluded in the Councelles of Triburensis and Remensis and so entered in the decretals For she will according to the maner of the Iewes set foorthe her seruing of God brauely with gold and siluer yea the more that the religion and the Gospell doe take â—o them the more will shee haue the Iewish maners and ceremonies vsed So that Maister Gentianus shoulde erre verie faâ—â—e if he should goe about to resemble the Huguenotes and Caluinistes to the Iewes who doe agree so well in one with our deare mother the holie Churche of Rome that they pisse both in one quill and haue all studied in one schoole But these Huguenotes will haue all thinges after their owne minde refourmed according to the Gospell as it was in the time of the Apostles and therefore wee will let them goe with a good yeere and holde vs fast to the Iewes For our holy father the Pope himselfe doeth beare the Iewes verie good will and doeth shewe them all the friendshippe he can or may He doeth keepe a great many of them in his citie of Rome and lettes them haue one or two of the best streetes that bee there Yea he is fast in their pension for of euerie Iew that will haue a synagoge in his house the Pope hath thirtie pounde Turnoys which is seuen Ducates and sixe sterlinges and if they will haue licence to set vppe one openly then the price is set vppe in the Popes reckoning chamber at sixtie pounde Turnoys which is fifteene Ducates Note what fearefull blasphemie shoulde it then bee to say that the Huguenotes were in pension with the Iewes likewise for that therevppon it must needes followe that they shoulde bee companions and brethren with our holy father the Pope No no I warrant you he can agree much better with the Iewes yea with the Turkes Heathen better than with the Huguenotes which goe about to refourme his holy Sea according to the Gospell he can neither abide the sight nor smell of them â–ª yea and the matter is so farre gone that he woulde allowe them an assemblie and meeting together as he doeth the Iewes for a small peece of monie to the ende that he might sette a 〈◊〉 vpon them and burne them all vppe where he might catche them or come handsomely by them It is most true that the Iewes doe likewise call vs Worshippers of false gods and idolaters that is Prayers to images and doe herein agree with these Heretikes but they are therein to bee â—orne withall For they haue learned it of olde out of their Bible and also out of their Prophetes who knewe nothing at all yet of the goodly and Hellishe I forget my selfe I should haue said holy ordinances of the Popes of Rome neither did they vnderstande that the images must bee prayed vnto and worshipped euen as the thing after which they are made and fashioned For Saint Thomas de Aquino that heauenly English Doctor was not yet in place for to teache such thinges neither had â–ª they yet hearde any tidinges of our Saintes nor of all the miracles which they doe nor that the milde Empresse Irene had not yet scratcht out her sonnes eyes to bring to passe by the good assistaunce of the seconde councell of Nice the woorshipping of images againe And therefore the Prophetes knewe not yet the difference that is betwixt Latria Dusia and Hyperdulia and therefore did they condemne all such as did pray to any images for woorshippers of false goddes without making any difference or exception betweene the Catholikes and the Heathen And now when the Iewes doe reade the same they thinke that the Prophetes did speake as well of our deare mother the holie Church as of their forefathers And then that which the Prophet Ieremie saith That they did offer Cakes to the Queene of Heauen that doe they thinke to bee spoken of by suche as call our Ladie The Queene of Heauen and doe offer to her Cakes Flawnes Tartes and all kinde of proper thinges without care But these heretikes doe knowe better â–ª yea their olde shooes doe knowe that the Prophetes speake to the Iewes and not to vs For wee were yet vnborne and therefore wee may not seeme to take it vppon vs for he that is not ytchie hath no neede to scratche and he that is not scabbed hath no neede to clawe And yet they pretende so as though they knewe no other and doe not forbeare to blare vs out for woorshippers of false goddes and idolaters therefore shall not they goe free with the Iewes And it is not to be thought that they shoulde haue any secrete conference with the Iewes as Maister Gentianus hath verie learnedly considered and noted yet hath he dealt verie grossely in one point where he doth so spitefully blame the Iewes for their golden Calfe saying that our deare mother the holie Church of Rome hath neuer beene brought vnto so great a follie as that Truely if this had not proceeded from him euen of a pure and simple Catholike zeale it
burne them before they shoulde bee borne or brought foorth into the worlde which he doeth affirme with a plaine texte which he hath read in the kitchen bible or else hath learned of his Cooke namely that of Egges fride in a frying panne come no ill chickens I omitte the goodly Sermons of dronken Nicholas the Bishoppe of Harlem and many famous sermons more of sundrie worthie champions which doe ring their larum belles with suche vehemencie against Heretikes that when they are in their pulpites their hearse and rustie throtes will scarse bee refreshed and cleared againe with foure or fiue pottles of wine Yet can I not forget nor let slippe out of memorie that pretious Sermon of the reuerend Bishop of Vtrecht which he made when the Prouinciall councell was holden there whiche is about three yeeres past For in the same he declared and pronounced it out at large of the Dutche Beare Luther and that his mother was a whore and had slepte by the Diuell with many suche like Caunterburie tales and forged fables whiche he had rakte together out of Cochles or brother Laurence Surius who were godly Catholike pedlers And verelie suche trustie speares as Laurence Surius and Cochleus haue well deserued a good peece of rosted beefe hotte from the spitte considering that with their notable and excellent briefe histories they haue furnished and well armed the Bishoppes Monkes and priestes with suche stuffe as will serue their turnes to occupie their Pulpittes with all So as their stories may well and aptly bee called Dormi secure that is to say Sleepe without care So that the Monkes and Parishe Priestes neede not studie in their Bibles for to make a sermon so long as they are prouided of suche bookes For therein they finde made readie to their handes matter enoughe to prate vppon yea if it were naught else but the pretie pageant whiche the foresaid Laurence Surius doth rehearse of Caluin To wit That Caluin shoulde seeke to confirme his doctrine with miracles and therefore shoulde persuade a man to suffer himselfe to bee borne in a coffin to Church And when Caluin called to him before the multitude that if his doctrine were true he should arise the man being smothered in the cheste was founde starke deade his wife beginning pitifully to lament Caluin did with faire speache and promises of recompence perswade her to bee still and presently gotte him into the Pulpitte declaring to the people that it was long of their vnbeliefe that this miracle woulde not fadge It is a common saying that To him which telles a lie or a fable it behoues him to haue a good memorie But this was out of this good Historiographers heade for so muche as he did not call to minde that they are not accustomed at Geneua to bring deade ▪ corses into the Churches ▪ and muche lesse in time of any Sermons besides he had forgotten that Caluine did alwaies teach it to be an vngodly and a diuelishe acte to goe about to confirme the doctrine of the Gospell a new with miracles which hath alreadie in times past beene sufficiently confirmed with most notable and wonderfull miracles of god But the good Catholike is to bee pardoned for that with eating too muche fishe his braines are weakened and his memorie thereby decayed Yet he declares more which sounde a great deale better As touching the miracles of Luther of the bloud which issued out of the Sacrament from the altar in the countrie of Brandenburge whiche it may bee he hath learned of Aloysius Lippomano who hath likewise written a great booke full of such iestes And many more suche lies and toyes with a witnesse which serue greatly for the vse of Priests and Monkes in time of their sermons preachmentes And chiefely these newe base Countrie Bishoppes whiche for the most part haue spent their time in studie betwixte the butterie and the kitchen and can saie but litle except they be prickt forwardes with some helpes like as may appeare by the worthie sermon of the reuerend Bishop Franciscus Sonnius the father of all the newe Bishops which he made at his first entrie to a citie called Hertoghenbosch saying That the citizens might reioyce for so much as they had gotten him to be their Bishop for that henceforwards quoth hee you shall haue great resort of manie strangers which afore times were wont to haue their trade to Luyke and Vtrecht and the one should eate a herring the other should drinke a potte of beare which would be a great helpe to their impost c. Was not this a good helpe to sing Gaudeamus In like manner also Curtius at Bridges which notwithstanding had bene Pastour or Curate of the great and chiefe church at Louen expounding that parte of the Gospell Ego sum nolite timere I am hee be not afraid said That he was the man of whom so much had bene spoken and that they should not stande in feare of ought considering he was a towns man borne and christened in the same font In fine it was which way to London A pooke full of plummes The good Curate had but litle to say for hee knewe no tales of Robin Hoode nor yet of Caluin nor the Dutch Beare his miracles Hee had not red ouer the pleasaunt histories of Laurence Surius Cochles nor Lippomanus Therefore are they highlie to bee commended which can furnish out their matter with such pleasaunt rehearsals to keepe the audientes waking as for the Byble or Gospell they haue not forgotten much because they feare to read it least thereby they should become Heretikes To conclude so farre foorth as lies and fables doe serue to the aduancement of the holie Church of Rome they are not onelie to bee borne withall but also greatlie extolled And therefore it is no maruell that Maister Gentianus durst thus boldlie affirme by writing That the Huguenotes and Lutherans did hate and detest all prayers fasting and abstinence This is than the first point which is to be cōsidered hereof for his discharge to wit That he hath in this behalfe behaued him selfe as a good and faithful Catholike The ii Chapter VVherein is declared Howe it is to be vnderstood that the Huguenotes the Lutherans do hate all prayers fasting abstinence and penaunce or mortification and herein is comprehended of the abstinence and mortification of Monkes Bishops Prelates and other and of the mortification which is vsed amongst the Huguenotes Lutherans THe other part is that hee hath great reason to say the Heretikes are mortall foes to prayer fasting mortification For there is a rule in lawe That to plead a case ill and otherwise then it ought to be or to neglect the same wholie doeth fall out to one effect Well then albeit the Heretikes doe often pray fast for so much as they doe it not as they ought it serues them to no purpose It is true they pray morning euening would be loth to go to
in the .3 booke of Sentences dist 20. in the .5 coÌ„clusion Originall Sinne. Concilium TrideÌ„tinum ses 7 de Sacramen can 8. Rom. 4.8.12 The deseruing by the Godfathers in Baptâ—sme Christening of children papistically This is in the Masse booke in oratione ad bene dicendum ignem in Sabatho sanct pasch Iere. 11.11.12 In the .80 leafe of the before specified boke of Iodocus Rauenstein written against the confesion of the preachers at Antwerp In the .6 session canâ— 10. dâ— â–ª â—ustificatione In the foresaid booke written against the Ministers of Antwerp of their confession in folio â–ª â—1 1. Cor. 1.50 Iere. 23.6.33.16 Phil. 3.8.9 Roma 10.3 The maister of of sentences in the .4 booke .1 dist cap. Henricus Brimaâ—ius vpon the same distinct Deadly sinnes Veniall sinnes S. Michael 〈…〉 the 〈◊〉 â—hen as the 〈◊〉 are too light When the merites are the heauier The 〈…〉 the. 4 〈…〉 16 〈◊〉 the 〈◊〉 chap. Iob. 6.2 which is to this purpose brâ—ught in by â—ilmâ—nus in Enâ—hâ—ir â—â—ck in tituâ—o de â—ndulgenuâ—â— Veniall and deadly sinnes Looke â—pon the first châ—ptâ—r of the secon◠〈◊〉 The maister of the Sentences in the 2. 〈◊〉 24. dist 9. câ—p A great trouble to S. Michael for to weigh the merites In the 7. chap. of the same dist vpon the last Can. In the 4. 〈◊〉 of the Sent. in the 4. can the 16. dist â–ª Ezech. 18.21 1. Iere. 33.34 Heb. 8.12.10.17 Psal. 103.12 Miche 7.19 Esaie 44.22 Iere. 50.20 Eze. 18.24 Christ shoulde pardon the offence but not the punishmeÌ„t Psal. 143.2 Psal. 130.3 Iob. 9.3 Psal. 19.13 Ioh. 15.10.14.4 Psal. 40 1â—.38.5 1. Cor. 8.46 Esaie 64.6 Psal. 143.2 Rom. 3.20 Galat. 2.16 Psa. 103.10 Psal. 103.10 Heb. 12.6.7 Iob. 5.17 In the .14 booke of Sent. in the first cap. dist Poenitentiae In the .4 sessioÌ„ can 12. de sacramento poenitentiae The councell of Trent Iere. 31.34 Heb. 8 c. as before Rom. 8.14.15 Ephes. 3.22 Ephes. 2.4.4.6 8. Rom. 8.33.34 39. The Councell of Trent 6. session .9 cap deâ—â—et de iustificatiâ—ne in the Interim of the Emperour Charles in the 8. Chap. Purgatorie how soules are redemed out of it 1. Cor. 3.11.12.13 This teâ—t is by all Catâ—olike writers alledged and specially in the .4 booke of Sentences cap. 10. dist 21. Deruse the â—ooke called Compendium theologicum lib. 7. cap. 1. â—aâ—nardiâ—uâ— de Bustis in â—osario in the 2. sermon in the first parte In the .7 ca. of the .2 â–ª parte Originall and daily sinnes In the councell of Trent in the .7 session canon .10 and 14. ses cap. 8. Epiphanius in his booke named Ancirâ—mus speaking of the doctrine of Trent saith that it is the onely foundation bringes in this texte of Paule for his purpose Reade Eckius and other writers vpon this Math. 9.23 Luke 8.52 Act. 8.8 Phil. 2.20 Apo. 5.13 Reade Eckius in his Encheiridion S. Patrikes Purgatorie Psal. 66.12 Reade Eckâ—us and other Catholike writers and specialy the booke of Sen. In the .6 booke of Aâ—neidos Dante 's in his booke called purgatorie and Margarita Philca Virgils purgatorie Machab. 15.29.40 2. Machab. 14 43.46 Reade what Eusebius of Meliton writeth in the 4. booke of his histories capit 26 And read Augustine in his 2. booke against Gandenuum ca. 23. and Hierom in his prologue vpon the Machabies The Iegenda aurea and the Viâ—ae patrum are full of such sâ—â—ffe Fassiculus toâ—â—porum and other histories â–ª Odilions Purâ—gatorie An Souleâ— day All these 15. helpes and remedies you shal finde euen as they are here written in the booke called Sermones discipuli de tempore de sanctis cum Promptuario ex â–ª â—mplorum Nonnes of Leyden in Holland Soules do rest and play on Sundayes and Holidayes In the .7 booke in tit de officio mortuorum nu 2. This is copied in a manner woorde for woorde out of the booke called Sermones discipuli de tempore de sanctis cum promptuario exemplorum in the .160 Sermon of the soules Capit. qui in aliud dist 25. Aeneid libro 6. Hell and Purgatory both but one kitchen This is writteÌ„ in the Apologie of Barnard Oâ—li The Pope and his Secretarie commen of indulgencies pardons Christes indulgence and pardon for all christen soules Iohn 3.18 Iohn 5.24 Purgatorie condemned In his booke called Rosarium in the 3. part the 2. sermon Offertorium on all Soules day Indulgencies and pardons Colos. 1.24 Petrus Asotes in Catholica assertione de lege Looke for this in the Exâ—rauag of Pope Clement 6. Rubric de poenitent remis cap. vnige Dei filius Item in the writing vp of the treasure of Churches tâ—keÌ„ out of the Compilation of master Iohn de Fabrica super relax Item the glosse cap. anti ext de poenit remis This is plainly set out in the glosse in capit antiq de poen râ—mis Math. 16.19 This standeth likewise plainly set foorth in the said glosse and is confirmed by all those Catholike doctors In the booke called defensio Parisien Curiae pro libertate ecc Gal. Ludouico 11. oblato aruc. 77. 120000. Ducates offered to be made Pope The Popes power Math. 16.18 Cap. ita dominus dist 29. capit-omnes dist 2â— capit non tâ—rbaâ—â— 24. Quae â–ª 〈◊〉 in the I. decree in the beginning of Clemenâ—s Epist. S Peters historie of Rome Capit. Quamuis 21. dist capit sacrosanct dâ—st 22. cap. beati 2. Quae. 7. capit Fundamenta de electione electi potestate Read the Actes of the Apostles where is treated of Cornelius the captaine of the councell at HierusaleÌ„ of Peters imprisonment and in many other places Gal. 10.2.7.8 Gregorie 7. Themperour Henrie the .4 This doth Platina write Benâ—o Cardinalis other Historiographers This do all the Catholike doctours write many old histories which yet notwithstaÌ„ding do not agree among them selues so that there may be false heades amongest them as it seemeth This is set foorth in the .2 decretall Epistle of Anacletus written touching the ordeining of bishops and Archbishops In the first booke of the councell capit Prouince â–ª dis 39 This witnessing of Dauid in the 98. Psal. is brought in in the .3 Epistle of Anaclet treating of the Patriarchs in the decrees capit sacrosancta dist 21. Mat. 12.1 Mark. 9.53 Luk. 9.46 How Christ wil led his apostles to vse theÌ„selues in bearing rule one ouer another You shall find in Luk. 22 25.26 Mat. 20.25.26 Mar. 10.42.45 Iohn 1.42 Glosse in capite antiquorum ext de poenitentia remissionibus S. Clara. S. Quintine S. Valentine S. Etroâ—ius Iob. 4.34.5.30 Esaias 10.15 Which testimonie was alleged by Pope Nicholas verbaâ—â—m vnto this purpose in an Epâ—stle by him writteÌ„ that was sâ—nt to the bish of Constan. and 〈◊〉 is likewise in the decreeâ— cap. Inferâ—or sedes dist 1.21 Boniface 18. in the Extrauagantes tracâ— de maioritate obedientia ff quod etiam Gen. 2.1.1 This doth the Pope Boniface the .8 write in his
vpon the same Psal. 4.1 Esai 63.16 Iere. 15.1 Ezech. 14.14 These are the arguments of Eckius in his En. or Pamphlet in the chap. De venerat Sanctor Psal. 139.17 Iob. 5.1 This argumeÌ„t is brought forth by Eckius and other writers also This is an argument of Eckius and all other Catholike writers Matth. 11.28 Wherefore wee may lie Fasting and prayers of the Lutherians and Huguenotes Psal. 69.10 Lies to a good intent Fables Piâ— fraudes Placardes of Charles the .5 Placardes of king Philip. Seeke the first Chapter of the second part Dronken Nicholas This pretie tale is to be reade in the historie of Laurence Surius which he hath called Comentarius breuis rerum in â—rbe gestarum and is printed at Cullen The sermon of Sonnius The sermon of Curtius The manner of fasting prayers amongst the Huguenotes and Lutherans Pardons to drinke after grace is said Iam. 1.5.6.7 Mat. 7.7 Mar. 11.24 Mat. 14.31 Mar. 9.23 Iohn 16.23 Psal. 27.1.2.3 Rom. 8.1.16 Rom. 4.20.8.33.34.34 c. Galat. 4.6 Ephe. 1.13 1. Cor. 13.5 Augu. vpon the 1. epist. to Timot in the 8. sermon and vpon the Galat. in the 5. Antoni parte 4. Tit. 6. cap. 2. ff 7. Stanislaus Hosius in the booke of Heresies And in the Councell of Trent it is thus concluded 9.12.13 cap. 13.14 c. Sess. 6. Rom. 8.27 Iames 1.6 In the 4. chap. of the 4. part Rom. 14.23 Heb. 11.6 Rom. 10.17 1. Cor. 14. throughout the whole chapter Latin tongue Mat. 6.6 Fasting without a score Mat. 15.11 Titus 1.15 1. Tim. 4.3 Rom. 14.17 1. Cor. 8.8 To what ende fasting is vsed A true kinde of fasting Esai 58.6 Luke 21.34 Rom. 13.13 Abstinence 1. Cor. 7.2 The penance of greie Friers Esai 58.5 Esai 59.5 Penance of the Bishops Golde ring Ioel. 2.13 Iere. 4.1.2.4 1. Tim. 6.8 In the 7. chap. of the 2. part Rom. 3.21.24 25.4.6.16.5 Galat. 2.16 3.13 Ephe. 2.8.9 2. Tim. 1.9 1. Pet. 1.19 Esai 53.5 Colos. 2.3.4.5 1. Cor. 1.30 Act. 4.12 Rom. 3.27 1. Cor. 1.29 Psal. 143.2 Iob. 9.3 Rom. in the 3. and 4 chap. and Gal. in the 2. throughout Esaie 64.6 In the 2. part in the chap. of Satisfaction These are the proper wordes of Anthonius vpon the Sent. par 3. in tit 14 cap. 20. These are the wordes of Barnardine Roset sermone 20. This is in a prayer which the Priests say in their Masse presentlie after Consiteor and herewith doeth agree Pet. Lom in the 4. booke of Sent. dis 45 Alto Bonauen in the 2. article and al other catholiks writers Of supererogatorie works read Peter de Asolo in the booke called Asser. Cathâ— sidei where hee speaketh of the law And Eâ—k in his Pamph. All Paules Epistles are full of these doctrines the plaâ—eâ— are noted before God with a flaxen beard This is in the Masse booke 〈◊〉 thus iudged in the Councel of Orlians in the 5. Chap. Friers latin Priscian or Despauterie were men which wrote the latin Grammer or the rules for the latin toÌ„gue And therfore it is vsuallie said that those whiche speake false latin do strike Pris. and Despau on the face This is openlie commaunded in the Decrees cap. in scriptis dist 96. Knauerie of the Clergie 32. degrâ—es of the Clergâ—â— The first 8. quarters Liberius Searche for tâ—is Pope Liberius Athanasius in the Epistle to those whiche liue in vnitie Also the histories of Platina of Iohn Maiero and the historie tripartite and Abbas Vispergensis Iohn de Maierâ— in the booke of Councells Anastatius the second Hereof peruse Platina and â—ascicul temporum and the decrees cap. Anast. dist 19. with the glosse vpon the same Nauel Boniface the 8 Touching this read Cornelius Abbatus Iohn Maierus Volaterranus in his 22. booke Platina Chronicon Charionis Baleus and other Historiographers Seeke Nauel and Chronic. Caâ—ion Seeke for this Councel and â—f his death the Chronicle of France called Les Annales de France Agâ—ippa de vanâ—tate scientiaâ—â—â— Reade of this Pope in Maâ—o historiarum Supplementum Chronicorum Chron. Eusebii Chron. Carionis and the extraâ—a of Iohn the .22 begin â–ª thus Cum inter nâ—nnullos Ex â–ª de verborum significatio Supplementuâ—â— Chron. Chron Eusebii Polidor Virgil. in the booke de inuen rerum Grego the 11. Nauclerus The tâ—nth pennie in Germany Iohn the 24. Bâ—ptista Panact in the 56. sermon Peruse the Councell of Conâ—tance in the 2 booke of Councels Stella These are in a maner the proper wordes of the Councel of Constance like as it is set downe in the 2. booke of CouÌ„c. in the 1050. leafe And are touched by all Historiograph â–ª Leo the 7. This is rehearsed in the book which the Nobles of Germanie set out for to be freed froÌ„ the Councel of Trent Also in Baleus other Historiograp Clemens the 7 Reade the Pasquilles of the Popes Also the Epitaphes of Clement the booke called Resistance of the workes of Christ and the Pope â–ª eâ—taâ—t in French. Armes of the first quarter of holie Popes The seconde eight quarters Pope Iuth Platina Chronicon Charionis and other Historiographers Lando Petrus Poâ—monst Iohn the 11. This doth Luitprâ—ndus of Pauiâ— in a manner write froÌ„ word to word in his 2. booke the 12 and 13. chap. Iohn the 13. This whole historie with the articles here set downe are rehearsed by the Historiographers Luitprandus almost throughout his booke This is repeated by Ioh. Marius Nauclerus Chron. Sigis. Robert Barus Paule the 2. in this degree Sixtus the 4. Iohannes Rauisius Textor in his booke called Officina Innocent the 8 Iulius the 3. The memorie of theâ—se two Popes is yet so freshe that the pranckes which be here rehearseâ— are knowen to eche Pius the 4. Armes of the second quarter of holy Popes The third eight degrees Stephanus the sixt Nauclerus Mare historiat Nauclerus Mare historiaâ— Robert. Barnes Chron. Sigisb Christopher â–ª Sergius 3. In the 3. degâ—e of the 2. quarter Supp Chron â–ª Pope Formosus beheadded Boniface the 7 This historie is rehearsed by Nauclerus Rob. Barus and Corn. Abbas Pope Iohn his eies put out Boniface the 8 his death Benedict the 8 vpon a blacke horse Fasciâ— tempor and other Historiographers Clement the 4. Naucler Caâ—ion Tenth pennie Eugen. the 4. Searche the Councell of Basil. Iulius the 8. The fourth and last 8. quarters Armes of the 4. quartâ—rs of the holy Popes Syluester the 2. the coniurer Platina and all other histories Iohn the 19. This is writteÌ„ by Benno the Cardinal and Blondus the Historiographers Robert. Barus Supple Chron. Benedict the 9 This historie is rehearsed in Supplem Chron. Maâ—e historiarum Fasciculus Tempor and others Iohannes Marius Fasciculus Temporum Iohannes Marius and Mare historiarum Robertus Barnes Nauclerus Gratianus Supplem Chron. Robertus Barnes Damasus the 2 Gregorie the â— Fascic tempor This declaretâ— the Cardinal Bennâ— who liued in those dayes Marian. Scotuâ— Cap. quae 1. diâ—â— Sabb. de consecr
and that must needes be the holie ghost which commeth with thunder and lightening Likewise vpon Ascension day they pull Christ vp on hie with ropes aboue the clouds by a vice deuised in the roofe of the church they hale him vp as if they would pull him vp to the gallowes and there stande the poore Priests and looke so pitifully after their God as a dogge for his dinner In summe a man doeth often spende a pennie or two to see a play of Robin hood or a Morisse daunse which were a great deale better bestowed vppon these apishe toies of these good Priests which counterfeite all these matters so handsomlie that it will do a man asmuch good to see them as in frostie weather to goe naked I speake not of their perambulations processions going about the towne cariing their crucifixes alongst the streetes there play and counterfeite the whole passion so trimlie with all the seuen sorrowes of our Lady as though it had ben nothing else but a simple and plaine Enterlude to make boyes laugh at and a litle to recreat heauie or sorrowfull hearts for these matters fal out onlie vpon church holy dayes or solemnities when the Catholikes are determined to be merrie drink thēselues so droncke that they tumble frō their seat as you shal see our Maisters of Louen doo euery yere in their solemnitie especially at the seuenth yeres procession which is of the seuen sorrowes of our Ladie All what soeuer Christ hath done must bee set abroch to be counterfeite And after the same manner wee play by the Lent. For because Christ did fast fourtie daies lōg therfore shal our dere mother the holie church bee content to fill her belly all sortes of fish onlie not once touching one morsell of flesh according to the special wordes of Paule who saith Eate it not Taste it not Handle it not And so likewise Moses did fast fourtie dayes for the establishing of the lawes of God which he presented vnto the people And now seeing the Bishops Prelates do weare hornes as Moses did wherefore should they not as well faste fourtie dayes as he did And if the Bishops doo faste then are the Leye people much more bounde to faste which haue no such power nor meane to obteine dispensations bulles or tollerations of our holie father the Pope as these holie Prelates haue Therefore we do now conclude without exception or contradiction That the holie time of Lent is as firmelie founded vpon the scripture as all the rest of the articles of the faith inuented and founded by our deare mother the holie church of Rome and therfore it is good reason that our mother the holie church of Rome do maintein her Lent fish dayes in great reputation not onelie to hold it for a good and holie work in it self but for a meritorious work whereby we may merit deserue heauen the mercie of God appease his wrath and do make sufficient satisfaction recompense for all our sins In so much that our deare mother doth esteeme her fasting yea in a manner better than the merites of the blessed bloud passion of Iesus Christ whervpon these Heretikes doe altogether boast themselues For consider this the holie church saith in one of her secretes vpon the Wednesday in the Ember weeke in the Aduent and on Friday in the Ember dayes after Whitsunday and vppon the Tuesday in Easter weeke O Lord we beseech thee that thou wilt accept this our fasting and that by it we may be made cleane purified worthie of thy mercie that it may bring vs vnto euerlasting saluation c. What can a man wish or desire more S. Iohn the Apostle will seeme to set foorth a speciall matter when hee saith That the bloud of Christ Iesus doth cleanse vs of our sinnes maketh vs acceptable before God the father but this other nowe doth growe all vpon our owne ground for with our fasting we can obteine that well inough which he doth attribute onelie to the bloud of Iesus Christ. What shall I neede to make much a doe for the festiual daies obseruing of them Of which our dere mother the holy church maketh so great account that shee doeth yerelie pray vnto God that her festiuall dayes may obteine for her meanes sufficient to liue wealthily in this world and after assurance of eternall saluation that she may by the perfect obseruing of the said dayes merit to enioye perpetuall saluation and blisse And of the hallowing of Easter eeuen shee doeth say plainlie as followeth Huius igitur sanctificatio noctis fugat scelera culpas lauat reddit innocentiam lapsis moestis laetitiam fugat odia concordiam parit curuat imperia That is to say The halowing of this night doth driue away sinnes doth purge faults doth restore such as are fallen to their innocencie againe and to the sorowfull giueth gladnesse and expelleth all hatred procureth concord and doth bow Empires or Kingdomes c. Consider nowe what a power the obseruing of these festiual dayes hath What a mischiefe ayles these Heretikes that they so raile vpon vs because wee make a difference and diuersitie of dayes They make a doe with vs saying That Iesus Christ with his precious bloud hath clearlie adnichilated and taken away the instrument which was against vs which consisted wholie in such ceremonies and commaundements of the lawe and hath made fast the same vnto his crosse so that no man else can hereafter iudge vs for our meates or drinkes nor for the obseruing of anie holie dayes of new Moones or Sabbaoths and still they are troubling of vs with that which Paule writeth to the Galathians saying Seeing that you haue nowe knowen God or rather that you are knowen of GOD howe doeth it happen that you returne your selues againe to obseruing and worshipping of weake elementes which you beginne and goe about to serue againe You obserue dayes monthes times and yeeres I am afraied on your behalfes that all my trauell amongst you will be spent in vaine ▪ c. But what haue we to do with this ▪ seeing our mother the holie Church doeth attribute as much power to the obseruing of our festiuall dayes as to the bloud of Christ it selfe and therefore haue our Catholike Doctours reason in teaching That the obseruation of certeine dayes feastes heretofore vsed by the Iewes are not in anie point taken away by the death and bloud of Iesus Christ as Paule goeth about to perswade so alway as the dayes bee something altered as Eckius hath verie finelie set foorth For in place of their Passeouer of the lawe wee haue our Easter and in place of their Pentecost we haue a Whitsuntide of our owne deuising and in steade of the feast of the newe Moone wee haue our Ladies dayes and in place of their Trumpet feasts we haue the Apostles dayes and in place of their