thus Te in tuis operibus inuocantes in hac sacratissima noctis vigilia de donis tuae suppliciter offerimus Maiestati non adipe carnis pollutum non prophana vnctione viciatum non sacrilego igne contactum sed cera atque stuppa constructum in tui nominis honore succenssum ignem obsequio religiosae deuotionis offerimus Magnum igitur Mysterium noctis huius mirabile Sacramentum dignis necesse est laudibus cumulari That is to say Calling vpon thee in thy workes this holie Eeue of Easter we offer most humbly vnto thy Maiestie this sacrifice namely a fire not defiled with the fat of fleshe nor polluted with vnholie oyle or oyntment nor attainted with anie prophane fire but we offer vnto thee with obedience proceeding from perfect deuotion a fire of wrought waxe weeke kindled and made to burne in the honour of thy name This so great a mysterie therefore and the maruellous sacrament of this holie Eeue must needes be extolled with due and deserued praises Marke well nowe here is the holy fire or else surelie the Eeue it selfe called not onlie Mysterium but also A maruellous Sacrament and offered vp vnto God for a great present whereby he is as in the end is concluded made verie ioyfull merie Likewise the signe of the Crosse is also called a Sacrament For vppon the day called Inuentio sanctae crucis that is The finding out of the holie crosse are song by our deare mother the holie church in a certeine metricall sequence these words Non sunt noua Sacramenta Nec recenter est inuenta Crucis haec Religio Ista dulces aquas fecit Per hanc Silex aquas iecit Mosis officio Nulla salus est in domo Nisi Cruce munit homo superliminaria That is to say This is no newe made Sacrament Nor holie crosse doeth represent a late vpstart inuention This crosse made bitter water sweete And floudes from rocke of flint to fleete by Moses priestly function All health and wealth is turnd to losse in euerie house and houshold Except the signe of holie crosse be set vpon the threshold So that the signe of the Crosse must also be a holie sacrament without doubt And the like when they make holie water they pray thus Deus qui ad salutem humani generis maxima quaeque Sacramenta in aquarū substantia condidisti adesto propitius inuocationibus nostris elemento huic multimodis purificationibus praeparato virtutem tuae benedictionis ✚ infunde vt creatura Mysterii tui tibi seruiens ad abiiciendos daemones morbosque pellendos diuinae gratiae sumat effectum c. That is to say O God who hast for the health of mankind ordeined and made manie sacramentes of the substance of water accept mercifullie our prayers and sende into this water which is by manie meanes made cleare the vertue of thy blessing ✚ So that this creature of thy sacrament seruing thee may receiue perfect strength and power to chace away diuels and to driue away all diseases sicknesses c. Here is the water likewise called Creatura mysterii so that it must needes bee a sacrament seeing that A Sacrament is nothing els but a holie signe of anie holie thing or ▪ A visible similitude or likenesse of anie inuisible grace or pardon So that it may iustlie bee said Accedat verbum ad elementum fiet Sacramentū that is to say When the worde is ioyned with the element it is made a Sacramēt And now out of doubt here is an element to wit the water And herevppon commes the wordes of the Priests by which it doth receiue a gratious power to participate vnto men an vnuisible gift euen as well as the holie oyntment or anie other sacrament of the holie church ergo is it likewise a sacrament And herevppon it doeth followe that the holie ashes also is no lesse Item ▪ the Priestes spittle Item the Palmes Item the waxe candels and all other elementes which our deare mother the holie church doeth likewise consecrate hallowe and blesse to the ende they may assist men by some inward power all such must likewise be sacramentes Make the reckoning then and note whether wee shal not haue a notable companie of sacraments And whereas some men will say herevpon that there is or must be a difference betweene these and the seuen sacraments because that the seuen sacramentes doe not onelie betoken things but do also of themselues minister mercie and grace and that the other can not of them selues giue anie grace neither be the occasion of anie that is plaine blasphemie against the holie church as is euidentlie to be seene out of the lectures readinges and exorcismies or coniurations which she doeth vse ouer the saide elementes whereby they doe receiue as great power at the least as anie of all the seuen Sacramentes haue as you may plainly see in the Masse booke Otherwise men might say that all her lectures or readinges and exorcismies or coniurations were vnnecessarie without power and of no value whiche is plaine blasphemie And if men woulde say then that all these small Sacramentes are conteined vnder the Sacramēt of penaūce seing that satisfaction is included vnder penaunce and that al these do tend to the doing of satisfactiō for our sins therfore are cōteined vnder satisfactiō that woulde not sound well for this alegation woulde alway be brought in against it that baptisme and the holie oyle or oyntment and Confirmation with all the rest of the sacraments must all likewise be conteined vnder penaunce seeing all they as is heretofore declared doe iustifie men Ex opere operato or by the merites of good workes and so are reckoned for good payment and satisfaction And therfore as touching this matter wee must conclude thus That this remaineth onlie at the will and discretion of our deare mother the holie Church of Rome so that shee may ordeine and establishe as manie sacramentes as she list and in the meane space make vs beleeue that there are no more but seuen And so might it well bee said that the number of seuen is here to be vnderstood for an endles number as hath bene written before And nowe as touching the holie oyntment wherewith they do vse to anoint the sicke when they lie a passing Gentianus doeth establish that verie finelie by scripture as specially where Saint Iames saith If there be anie sicke among you let him sende for the Elders of the congregation and let them pray ouer him and anoint him with oyle in the name of the Lord and the prayer of the faithfull shal comfort the sicke and the Lord shall restore him and if he haue sinned it shal be forgiuen him Whereby our holie mother doeth vnderstand that whensoeuer anie bodie lies a passing so that there is no more hope of life in him the Prieste shal then anoint him with holie oyle blesse him with crosses and coniure him with
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
which serues her turne to fill her hiue with pleasant and sweete honie and what soeuer is not appliable or agreeing to her purpose that she leaues vntouched Therefore the foundation of the holy Church of Rome may very wel be called A Bee hiue hauing the propertie of a tubbe wherein al maner of pleasant things are put The vii Chapter VVherin is declared that the Church of Rome can likevvise helpe her selfe vvith the opinions and doctrine of the olde Heretikes in follovving the same vvhen it serues for her purpose NOwe so farre it is from our deare mother the holy Church to be afraid to spring ouer the pales of the holie Scripture auncient Fathers Councelles and Decrees that often times she will go and solace her self in the pleasant medowes and greene fieldes of the olde heretikes which haue alwayes bin extreeme enemies and directly contrarie to the holy scripture and the Fathers and of them doeth she borrowe very many goodly iewelles too furnishe beautiefie her Gabanet or bee Hiue withall For it is wel knowen and euident that she hath learned of the Heretike Pelagius That we notwithstanding the fall of Adam do still possesse a free will and haue power to Iustifie our selues and to fulfil al the commaundementes of God if we our selues will and That it is not the onelye grace of God whereby we are iustified as Paule doth teache but an helper only after that we of our selues haue prepared our selues therevnto Also That Christ did by his death merit for original sinne onely and that for all other our daily sinnes we our selues must answere and make sufficient amendes Of the Messalians or Euchites likewise of the Pelagians she hath gathered that baptisme alone doth not make vs perfect Christians but is onely necessarie to washe away our originall sin to helpe vs out of our first shipwracke But if we fal againe so run in danger of a second shipwracke theÌ„ we must seke for another plaÌ„ke to helpe vs out of hazard Shee hath likewise sucked out of the breasts of the MessaliaÌ„s to mumble out her Mattines The seuen Psalmes and the Pater noster by â–ª number vpon a paire of beades and with a burning candle pretending thereby to obteine great pardones and to doe vnto God great seruice Also whereas she doeth vse spittle in baptizing after that the diuell is coniured that shee tooke of the Messalians who did teache That men might driue away the diuel with spitting Of the Saturnialles Ebeonites Tatians and Encratites shee hath learned That the state of Mariage is vncleane and spotted and that such as wil please God and be cleane purified must wholy refraine them selues from it Also That there is great holinesse in absteining from eating of fleshe and vsing of certeine other meates although she hath set the things out vnder another colour to the ende men might not knowe froÌ„ whence they come Besides this she hath borrowed of the Montanistes manie newe fasting dayes which she hath commaunded and coÌ„firmed to be obserued vpon paâ—ne of great punishment and beside that on or cemeÌ„ts In the schoole of the Coloredlanes shee hath learned to praye to the holye Virgine Marie and to immolate or offer vp her oblations Of Marcus the sorcerer and Heretike she hath learned to vse in her seruice sacrifices certeine strange wordes in Hebrewe and other languages Of the Anthropomorphites to painte God the Father in the forme of a man with a gray beard Of the Gnostikes and Carpocratians to set vp images of Christ and other Saints and to worship the same with censing and other maner of deuotions vnlesse men will say as Eusebius in the 7. booke of histories in the 18. chap. doth declare that this erecting of images did first spring from the Heathen And last of all she hath learned of Simon the sorcerer father of al Heretikes to giue Bishoprikes Benefices Masse Mattius and Sacraments for money and yet not to sell them For it is but a simple bargaine or contract which the Lawyers call Do vt des I giue that thou mayest giue againe Euen like to Simon who would giue money to receiue the holy ghost So that it is very plaine apparaunt that shee can helpe her selfe well ynough with the doctrines and opinions of Heretikes and sucke out of them what shee thinkes good to carie into her Bee hiue Yea shee doeth in manie things agree with the Alcaron of Mahomet and with the Turkes religion as specially in many pilgrimages in praying vnto dead Saints in the obseruing of fasting dayes in diuers sortes orders of Monkes and particularly in the doctrine of Freewill and iustification by workes Now whether they haue borrowed that of Mahomet or he receiued it from them by reason he had a holy Monke one Sergius for an assistent companion I referre that to the iudgement of the Doctors of Louen Thus much once by the waye that it is easie to be noted that it is all one per dominum and all diet in one fatte and that she is like to a cunning spinner which can make good thred of all sortes of flaxe The viii Chapter Declaring that the Church of Rome hath likevvise borrovved manye things of the levves vvhich shee doeth set forth and holde as articles of the faith NOwe as touching the Iewes shee hath not forgotten to followe them sundrie wayes and that is apparant ynough in that which our master Gentianus hath declared in this worke For hee will mainteine that the Transubstantiation of the bread into the very body of Christ and the changing or turning of the substaÌ„ce of the wine into his verie blood maye bee proued by the testimonies of the Iewishe Rabbines And that is without doubt for one of their Rabbines named Rabbi Moses Hazardan writing vppon the 136. Psalme where the Prophet saith O Lord thou giuest all fleshe their foode saieth thus This texte doth fully and wholy agree with that which is saide in the 34. Psalme Taste and see howe pleasant the Lord is For the bread or meate which he giues to euery man is his fleshe and with the tasting or with the eating it is turned into flesh Out of this hath a good Monke a Catholike writer concluded That this Iewish Rabbin did well vnderstand Transubstantiation which he doth yet againe coÌ„firme by another named Rabbie Cahana who vttereth maruelous woÌ„derful speculations vpoÌ„ that texte of Moses where Iacob did promise to his sonne Iuda an vnspeakable vnmesurable quantitie of wine milke by these wordes He shal binde his foales to the vinetree and his asses to the noble vine branches he shal wash his clothing in wine his mantle in the bloud of grapes his teeth are whiter than milk For out of these woordes of Iacob doeth the foresaid Rabbi conclude That the asse doeth here signifie Messias into whose bodie and bloud the wine shal
come in Scotus and Innocentius the fourth and they will defend a Gods name That it consisteth not in the fiue wordes to hang the vell about the cattes necke but that it is much rather done through the benediction or blessing that goeth before So as the Transubstantiation and verie changing doeth not proceede through these wordes Hoc est corpus meum This is my bodie but through the benediction or blessing which went before And Peter de Aliaco saith likewise verie plainlie That if it were so that the consecration should be by vertue of these fiue wordes as the holie Church of Rome doeth say and beleeue then should not Christ Iesus haue spoken the truth when he said This is my bodie considering that it was not yet his bodie but must first become his bodie The other are earnestlie against this Nowe Armacanus verie willing to please both parties saieth that they both haue reason namelie That our Lorde should not haue spoken the trueth and yet that it should be euen so as he had spoken and said Occam in his Quodlibet questions hath found out wonderfull sharpewittie testimonies and authorities which a blinde man should hardlie haue sene without a paire of spectacles for he saith That when Christ said This is my bodie he ment then to speake the same of his bodie yet notwithstanding vpon certeine exceptions conditions to wit That the Priest which should vtter and speake such wordes after him as soone as he had said the first pretie word This should then immediatlie vpon a sodeine thinke vpon two things at once the first This is my bodie which now at this present shal be secretly hid vnder the substance of bread shall become mine owne bodie hereafter the seconde This bodie which is nowe hid vnder the substance of bread that is my bodie euen now at this present time And this onely should proue true after he had thought vpon these two propositions both at one instant And it seemeth that Armacanus was also of the same opinion Petrus de Aliaco hauing first verie subtilie pratled of the matter doth notwithstāding yet at last fall out of the cart and findeth faulte with the opinion of Scotus grounding him selfe fast vppon this pointe and purpose That the fiue wordes are those which make the sporte and transubstantiateth or turneth the bread Alas saith hee it is a sentence which is not true and yet notwithstanding it is no lie but is neither fishe nor fleshe In summe it is as much to say as Giue the Doues drinke Thomas de Aquino saith That our Lord by that first worde Hoc This did not teache anie thing certeinlie but meant to say simplie in a grosse maner thus That which is here vnder the substāce of bred let it be what it can it is my bodie And whereas some will withstand this saying That the same is nothing else but bread till such time as it be transubstantiated or chaunged vnto that hee answereth Not so For this sentence saieth hee is not fullie concluded till the last syllable to witte Vm be pronounced And therefore no iudgement can be geuen of the veritie or falsitie till such time as the fiue woordes be fullie pronounced For then is the matter first cleare and the bread perfectlie chaunged into the bodie of Christ. Richardus de sancto Amore saieth That these wordes This is my bodie is iust as much as to say thus The thing whereinto this bread and wine shall bee chaunged is my bodie Other againe will saie that Christ did not by this worde Hoc This meane the bread but simplie the accidentes or qualities of the bread to witte The whitenesse The thicknesse The roundnesse and that these words This is my bodie is as much to say as My bodie is here hidde vnder the accidentes or qualities of the bread The holie Bishop Durandus is of another opinion namelie That Iesus Christ did once consecrate by his secret power which is hidde and vnkowen vnto vs and not by power of these woordes But yet should hee notwithstanding after that haue set foorth by the fiue wordes the fourme and manner that men should vse to plaie this parte of Transubstantiation after him In so much that the Priestes should nowe consecrate by an other power and vertue than Christ Iesus did Contrarie to this Comestor is of opiniō That Christ consecrated with the same words but that he did first whisper them out secretlie betweene the teeth and so changed the bread into his bodie the wine into his bloud which being done he spake the same wordes alowde to his Apostles Nowe let see what good Beere you can brewe of this and ioyne al these wise heads together to trie which of them is the wisest of all and who hath shotte downe the Popingaie Truelie for my parte I beleeue neuer a one of them all For the Catholike Doctours of our time haue bene forced nowe againe a freshe to fetch out of a corner other newe and vengeance wise fetches and strange trickes wherewith to mainteine the matter and make it good against these Heretikes and yet are not at this present agreed amongst them selues neither can they tell wherevpon to settle ground them selues For that good Gardiner a Goliah amongst the Catholikes did set forth a great booke vppon this matter hath found out manie quickwittie resons saying That our Lorde when hee spake these woordes ▪ did meane a thing which is not to be found and he doeth name it Indiuiduum vagum that is to say A litle incomprehensible winde or moth which flieth hence awaye in the aire In summe it is euen as much as a litle nothing hanging by a small silke thred And then hee saieth further That this worde Hoc must bee vnderstoode of such an Indiuiduum vagum or flying moth I beleeue verelie that hee hath drawne this out of Democritus well who saieth That trueth lay buried in a deepe hole and so in the meane space doth teache for a veritie That there are manie litle wauering things alwayes shaking and flying in the aire which he doeth call in Greeke Atomi signifying Indiuiduum or Insecabile in Latin. And out of these flying or wild vesekens shuld the world by operatiō of it selfe be made and brought together Which fantasie that good man Epicurus and all Epicuristes haue likewise followed and stoutlie defended And euen so will our Gardiner likewise mainteine That this holie breadgod should bee made of an Indiuiduum vagum and that Christ knewe well to speake of that matter although the Bakers might verie well protest against that and say That they haue made it of good wheate meale yea of the finest wheate flower with dogges grease and not of a wild veseken which is no where to be found But Iohannes de Louanio that woorthie and profounde learned Magister noster who hath so long caried the wisedome of Louen in his head that
though shee be something troubled with a laske although in deede shee is nowe waxen so olde and vnweldie as glisters can not helpe her greatlie especiallie so long as these Hâ—retikes are still gaping after Scriptures and will beleeue nothing vnlesse iâ— be set downe or confirmed by the Bible Nowe therefore I wil send them the Epistle of Paul to the Colossians where they shall find that Paul saith thus Now ioy I in my sufferings which I suffer for you and fulfill that which is behinde of the passions of Christ in my flesh for his bodies sake which is the congregation Alway prouided that they shal not vnderstand nor interpret this text after their mindes nor after the letter to wit as though Paul did meane nothing els but that he as a member of Christes body doeth followe Christ his head in suffring for the loue of the congregation and strengthening of the same for this interpretation is hereticall doth not wel agree with the interpretation and beleefe of our deare mother the church of Rome But they must know confesse that Paules meaning in that place is that the passion of Christ is not sufficient to satisfie for all our sins which we haue coÌ„mitted since for those must euery man make satisfaction for by good workes pardons with bulles indulgencies for to that end serue the merites of such Saints as haue bin canonized by Popes and the bloud of their martyrs which suffered in defence of the holy church of Rome furthermore all the meritorious works which S. Francis S. Benedict S. Dominick other holie fathers haue laid vp for a help which were superfluous more than they were bounde to do For all these merites good workes laid together vpon a heape with our merits superfluous good works which we haue in store ouer besides those which must first answere for our sinnes All these I say are shut vp in a chest together wherof our holy father the Pope hath the keies to keepe doth distribute them to euery person according to his discretion which is commonly according as euerie man doth annoynt his hand with golden oyle For this same golden oyle is of such strength vertue that there is no offence knauerie sinne nor abhomination so great but it will be heled made cleane with the same as is plainly to be sene in the Taxa poenitentiaria apostolica that is In the booke of reckoning or taxe register where the pardon and price of al sinnes is set vpon certein summes of monie which are set taxed in the popish or apostolike penance chaÌ„ber but now among the rest the Pope dealeth most liberallie with such as come to Rome in the yeere of Iubilie and doe there deuoutlie visite the graues or tumbes of Peter and Paul for those haue full remission of all their sinnes à poena culpa therewith are the two Apostles maruellouslie recreated for out of that may S. Peter note that the prayer of Christ for him when he said I haue praied for thee that thy faith should not fayle doeth there receiue ful effect when he seeth the people so deuoutlie disposed to go visit his tumbe and graue And by this nowe is that likewise which we alledged out of S. Paul fulfilled in so much doubtles that they haue great pleasure when they see such deuotion vsed and surelie do laugh wiâ—hall as though they had the tooth ache The holie Church of Rome doth yet bring forth other textes of importance for the establishing of indulgencies as speciallie where Christ said vnto Peter I shall giue vnto thee the keies of the kingdome of heauen which are to bee vnderstood the keies of the chest before mentioned wherin that rich tresure is shut vp which can neuer be emptied nor diminished for if it were possible that all the people of the worlde did go to Rome in one yeare of Iubilie that euerie man might receiue full indulgence and pardon yet should the same chest be no more emptied thereby than the Ocean sea should be with taking out of it one spoonefull of water or Saint Goddards mountaine be diminished by taking from it one handfull of sand as is plainly sette forth by a verie trimme and fine verse as followeth Mille licèt sumant deperit inde nihil That is to say Thogh thousands take none said nay Yet nothing wastes or weares away And now how necessarie and profitable this is to our holie mother the Church of Rome it doth appeare plainly out of this That onely the indulgencies with the letters of pardon and the Reseruationes pectorales mentales regressus generales speciales accessus with such other like trifles mo are worth to the Pope of Rome in France onelie aboue two hundred thousand Crownes a yeare so that through all Christendome it doth amount to aboue ten millions of Crownes which is a prettie summe But what shoulde I talke much of the Pope It is not long agoe that a simple gray frier called Samson of Millan being by Pope Leo 10. appointed amongst other for one of the gatherers or receiuers of the monie for Bulles and Indulgencies had within a little space gotten so much monie for himselfe that he did offer to giue a hundred and twentie thousand Ducats in redie monie to be chosen Pope In summe all indulgencies pardons iubilies buls with the rest of the Popes authoritie are lightly to be proued and declared by scripture if men will vnderstand them rightly and according to the exposition of our deare mother the holy Church The x. Chapter VVhich doth treat of the Supremasie of the Pope and proueth establisheth the same by scriptures examples NOw as touching that which is to be said for the supremasie and authoritie of the Pope that is to bee proued by so many clere strong testimonies witnesses of scripture that I can scarse tell where it is best to begin But I may take first the best knowne and plainest text where Christ said I say vnto thee that thou art Peter and vpon this Petra which is to say a stone or a rocke will I build my congregation and the gates of hell shal not preuaile against them c. For by these fewe wordes to begin withall it is witnessed after the spiritual expositioÌ„ of the holy church that Peter is the firme and seedfast foundation of the Church for she hath nothing to do with Christ in this matter as Clemens hath verie worthily set forth in his Epistle written to Iames the brother of our Lorde And againe here is not to be vnderstood by Peter the person of Peter the Apostle but in the name of Peter are our holy Fathers the Popes pointed vnto as with a wette finger For whereas the heretikes will say that Peter was neuer at Rome it is a stark lie See I pray you their follie well his head bones lie there
house For by these followeth that the Churches must be trimmed vp with goodly images Item O Lord I seeke thy countenance Item O Lord the rich shall pray before thy face Item Let the light of thy countenance shine vpon vs. For out of these textes do they conclude that men ought to haue our Lords visage goodly painted and to pray to it And for that cause it is that euerie yeare at Rome vpon good Friday the holie Veronica which is an old ouer worne cloute whereon they say our Lords face is painted which they pray vnto with great deuotion And the common people crie alowde Misericordia misericordia that is Mercie mercie The like is done also at Besanson in Burgonia and in manie other places For this same holie fisnomie of the Veronica was sette vpon good grounde and is therefore so well spâ—â—ung vp and in such plentie that there are to bee found a number of them all which do worke great miracles And besides this they bring forth these testimonies to witte that the beliefe commeth not onely by hearing but likewise by sight for that Iohn saith Like as we haue heard so haue we likewise sene Item That the Iewes did weare broade borders vpon their clothes Ergo so must wee likewise haue images in the church with many such other like proofes which close vp together as fitte as a spindle vpon a flesh pot So now when anie man hath a desire to see these goodly testimonies let him read ouer the whole proceeding of the saide Councell of Nice as it is sette foorth in the seconde booke of Councels or else he may reade another little booke which was set foorth about the same time in the name of the Emperour Carolus magnus touching the same Councell hee shall therein reioyce his spirites with reading of all those goodly copious and fine allegations brought out and alledged by those holie fathers to that end and purpose and with the dreames of Constantine who to heale his leprosie had shedde the bloud of young innocent children and was for the same comforted by Peter and Paule in his dreames And there you shall finde also a great manie of goodlie and notable miracles done by images taken out of the booke of Cosmus and Damianus and out of the booke of Sophronius of the miracles of Saints and other such like bookes which those holie fathers caused there to bee read and heard and by their iudgementes established them and allowed them for good So as there is no more doubtes to be put in them than vpon the golden Legende which standes authentike in the Masse booke And to the end that men shall haue the more desire to read them I will bring forth here one example out of them seruing greatly for our purpose to the ende you may perceiue by the nest what birdes are within it There was a liuely holie Monke whiche was continually tempted and troubled with a diuell euen till his olde dayes and when in the end he beganne to waxe wearie of it hee then did pray the diuell verie friendly that hee woulde let him alone in quiet wherevpon the diuell did answere him that so farre as he would promise to do and sweare to keepe secrete a thing that hee woulde commaunde him then hee woulde leaue off to trouble him anie more The Monke did promise him and tooke therevpon a deepe othe Then said the diuell If thou wilt that I shall trouble thee no more then thou must not pray anie more to that image and it was an image of our Ladie holding her childe in her armes But the Monke was more craftie than the diuel for he went and confessed him of it the next day to the Abbot and the Abbot did dispense with him for his othe vpon condition that hee should continue his praying to the image Is not that a fine and worthie testimonie borowed of the diuell whereby the holie Fathers in the foresaide Councell haue wonderfull strongly established the praying vnto images Truely it is worthie to be written vpon balkes and beames because calues shall not licke it off And our Champion maister Gentianus is worthie to carie the standard to be crowned with a three footed stoole seeing hee dare so boldly aduenture to lay the worthinesse of that Councell in the ballance against the second commaundement of God which doth sharpely forbid all worshipping and praying to images and likewise bringeth in the said Councell against the Councell of Eliberum which was kept in Spaine in the yeare of our Lorde 1200 and was consonant and agreeable vnto the worde of God. The xiiii Chapter VVhich treateth of some particular images and painted tables which the Church of Rome doth vse and for the establishing of the same by the Scripture NOwe because these Heretikes are most busie with some speciall images which the holie Church of Rome doe vse with great deuotion and with them doe these Heretikes mocke and ieast most of all it is verie necessarie that wee proue and establish the same out of the holy scripture Then to begin withall it is not to be mocked nor wondered at that they in their Churches and Masse bookes doe paint the Trinitie with three faces for our mother the holie Church did learne that at Rome where they were wont to paint or carue Ianus with two faces And then further there is written in Iohn That there are three in heauen which beare witnesse the Father the Worde and the Holie ghost and these three are one c. Then of necessitie they must be painted or made with three heades or three faces vpon one necke For whereas these heretikes say that it is plaine forbidden to make the likenesse of God any maner of way seeing God himselfe saith Thou didst heare a voyce out of the bush but thou sawest no likenesse Therfore be well warie that thou make not anie image after my likenesse That was spoken to the Iewes onelie and is now altered through the worthie custome and vsage of our deare mother the holie Church of Rome And whereas the holy Church hath also chosen to make the similitude of the father an olde man with a long gray beard and for the sonne a man hanging on the crosse and for knowledge of the holie Ghost a doue that is done of her owne inuention and free will. For she might as well haue made a bushe or a flame of fire or a cloude to counterfeite the father for that he did shewe himselfe in all these likenesses as well as in the likenesse of a man or they might as well haue made for Christ a childe in a cradle or a man teaching and instructing the people And likewise for the holie Ghost a tongue or a flame of fire as well as they doe a man crucified or a doue But therein shee doeth vse her libertie for that hath alwayes his course by the common rule which is Sic volo sic iubeo
the scriptures but I thinke your Honour did leaue this vndone as our saide Maister Gentian Haruet did especially because it was to small and slight a matter for you to trouble your mytered head with all And therefore haue I gladlie taken vppon me this paine and trauell and haue clearely sette forth in this my booke vpoÌ„ what ground and foundation all these thinges are builded So that the necessarie vse of this booke is vnspeakeable as euerie good Catholike shall well perceiue of him self And forsomuch as herein is not written anie thing but it doeth agree aswell yea better with the said booke made by you theÌ„ with Gentians booke I would gladly haue it set forth as an Exposition Glose or CoÌ„mentarie vpon your foresaid prettie booke but considering that I had not anie copie of your said booke in my custodie and fearing also least your Honor might haue bene offended that any man should take vppon him to expounde or comment vpon your writings which are as cleare as hellishe sunne euen as your owne name Sonnius doth signifie so that I haue proceeded with my first determination thinking it sufficient for me if I might hide this my trauell vnder the winges of your Honor like as vnder the same all our newe Bishops haue beene hatched Most humblie beseeching your Honor to accept this my simple gifte in good parte and as becommeth such a worthie Bishop to do trusting yet within short time to set foorth more such woorkes and thereby so preciselie to expounde all the bookes that are set out by your Honour and other doctoures of Louen your companions that a blinde man may feele them with his handes yea and without spectacles or candle conceiue what greate holines lies hid in such coafers You may if it please you in the meane space accept this my woorke as an explanation and commentarie vpon your booke which to doe resteth at your pleasure and good will. And herein I commende your Byshopps Myter and crosyers staffe vnto the tuition of our holie Father the Pope who preserue and keepe your Honour with all your brethren our new Byshoppes in prosperous estate and proceedinges against all Heretikes Datum in our Musaeo the v. of Ianuarie being the euen of the three Kings of Collen at which time all good Catholikes make merie and crie The King drinkes in anno 1569. Your Honours welwilling seruant in all that lies in my simple power Isaac Rabbotenu of Louen The argumeÌ„t of this booke Wherein the Epistle or Letter missiue of Maister Gentian Heruet is deuided into sixe partes and the meaning of the same brieslie declared THis deepe grounded and most learned Epistle of the right worshipfull Doctour Maister Gentian Heruet directed to those that are declined fallen from the holie Romishe Catholike Church is deuided into sixe speciall and principall partes whereof the first is 1 That the Heretikes and Huguenotes cannot repute them selues for faithfull people so farre forth as they do not beleeue all things which our louing mother the holie Church beleeueth without whom no saluation can be obteined especiallie for that they will not beleeue the Transubstantiation of the breade into the verie bodie of Christ. 2 The second is knitte to the first namelie They mainteine iniuriouslie that wee ought to allowe nothing but what is mainteined by Scripture 3 Thirdlie They doe not beleeue nor allowe of seuen Sacramentes especiallie â–ª Auricular confession the sacrament of Matrimonie and the holie ointment of Vnction 4 Fourthlie They doe the Catholikes great iniurie insomuch as they repute them for idolaters and worshippers of idols 5 Fifthlie They seeke nothing else but fleshlie libertie and their owne appetites 6 Sixthlie lastlie Their Preachers are vnlearned Doultes and leade a lewde loathsome and wicked life In these sixe pointes is brieflie rehearsed the whole grounde and foundation of the holie Catholike doctrine taught by the Romishe Church â–ª and is so gallantlie established yea and all the Heretikes so finelie fetche ouer the coales that there remaineth not a iotte to be spoken of anie further Yet seeing the ground and meaning of this Epistles Authour did stretch chieflie to challenge the Heretikes foorth into the fielde and then Championlike to combate with them like as hee sheweth that not long since the noble Knight Maister Nicholas Villegaignon who by his writing thought to egge foorth Maister Iohn Caluine and by that meane to haue wonne a perpetuall fame and euerlasting memorie It is euen in like sorte fallen out with this good fellowe as it did with the saide Villegaignon For his happe was the better to fitte his purpose to set downe as hee before mencioned manie doubtfull partes verie darke and obscure reasons yea and some somewhat grose supposing herewithall as with a baight to drawe the fishe into his net Whereby alas it came to passe that his good and godlie meaning was spelde and construed a wrong waie and the Heretikes did seeme to make a mocke of it as though he were vnworthie to haue an answere to the same considering that hee did shewe verie litle scripture or authoritie to affirme his matter Euen in like manner as they had in times past iested with the foresaid Villegaignon Therefore it hath seemed both good and necessarie vnto vs and for the preferrement of the holie Romishe Church most auaylable that this present Epistle shoulde be at large declared and verie strong and apte authorities to be brought in for euerie part and parcell of the same collected aswell out of the Scripture as out of the besâ— and fittest bookes of the auncient Fathers Councels and Decrees wherewithall our louing mother the holie Churche is most supported to the ende wee should the better conceiue the costlie hidden treasures which are comprehended in this short Epistle and that eache might vse the same to his most aduantage and for a publike instruction hoping thorough this holie and meritorious worke to purchase heauen and withall to redeeme and set free two or three soules out of Purgatorie ¶ Here followeth the declaration of the first parte of the Epistle of Gentian Haruet wherein is treated what the holy Church of Rome is wherein her power and authoritie doeth consist and how farrâ— the same extendeth then is coÌ„cluded That the Lutherans Huguenotes can not be esteemed or taken for true beleeuers but must be banished and burnt for Heretikes The first Chapter VVherein is plainly declared that the Lutheraâ—â— and Huguenotes are Heretikes and ought to be burnt notvvithstanding that as vvell by Scripture as by many examples they shevve themselues to be the very Church of God. AND to the intent that wee maye orderly deale beginning first with one piece and after proceeding with an other our Maister Gentianus doeth here in his 〈◊〉 charge set forth such a noble grounded and sharpe wittie reason to founde and builde his argumentes vpon that the Heretikes and Huguenotes stand alreadie so amazed and ashamed as a horse that hath ouerthrowen his carre
they shoulde haue dealte the Wine abroade the common people might haue thought whether that the long racked bodye were without bloud or at the least that there could be no right and perfite Transubstantiation and changing of the bread into the very body of our Lorde Iesus Christe In this behalfe hath she cōsidered further and hath bene better aduised than our Lord him selfe was and so hath forbiddē the laie people the Chalice For thus the Councel of Constance doeth decree That notwithstanding Christ after supper did ordeyne and minister vnto his Disciples the most blessed Sacrament vnder both kindes of bread and of wine And although that in the first ancient Church of the faithfull the same was alwayes vsed vnder both kindes neuerthelesse seeing that the contrarie vse custome is not without great occasion and willingly now put in vre for the auoyding and eschewing of some inconueniences and perilles therefore shal all Patriarches Prelates Archbishops Bishoppes curse and excommunicate all such as shall take vpon them to minister vnto the common people the Sacrament in that maner And so far forth as such do not turne recant then they to be deliuered into the handes of the temporall Iudges to be by them arbitrally executed And herevpon did the President of the Councell named Ostiensis in the name of all the whole College of Cardinals and all other Bishops after him answere Placet which is to say So it pleaseth vs. So that it is euident that the ancient maner good meaning of the Church maye cleane alter vtterly abolish the commandement of Christ the olde custome of the Apostles their Disciples We do likewise see that notwithstanding S. Paul by inspiration of the holy Ghost cōmanded That whosoeuer did feele that weakenes in him selfe that hee could not liue chaste should take a wife for that it was better to marrie than to burne And he did in a maner by speciall words command the same to the Bishops and other Ministers of Gods worde saying That they should haue their wiues their children brought vp in the feare of God. And further That mariage is holy and commendable in all men yea he did esteeme The forbidding of mariage for a doctrine of deuils And yet all this notwithstanding our holy Mother the Church of Rome seeing deeper into the matter and for the eschewing of manie inconueniences hath expresly and slatly commaunded Priestes Bishoppes and al spiritual persons that they in no wise shall take vpon them the state of Matrimonie teaching precisely the contrarie to the doctrine before specified That the state of Matrimonie is nothing else but plaine vncleanesse filthie and shamefull yea a great and foule spot vnto carnall copulation In so much that such as giue themselues therevnto cannot be acceptable before God for that it is writtē Who so liues after the flesh cannot be acceptable before God and haue therefore concluded that it is not decent that a holy Priest who is the temple of the holy Ghost should become a slaue to the lying with a woman and to fleshly lust Like as in the Popes decrees and Decretales is specially set forth Moreouer touching the same point it is concluded in the saide Decrees That the doctrine of the holy Church is nowe more perfite than either the doctrine of Iesus the sonne of God or of his Apostles hath bene in times past For thus the text saith Before that the Gospell was corrected amended and expounded there were manie things permitted which nowe since the time is come that all the doctrine is made perfit are clearely abolished and taken away as especially notwithstanding that the mariage of Priests was neither by the Lawe by the Gospell nor the doctrine of the Apostles forbidden yet hath the holy Church flatly forbiddē the same We do likewise plainely see that Iesus Christ hath streightly forbidden any dispēsation for Matrimonie hath specially declared That who soeuer doeth leaue his wife except it be for adulterie and doth marie another is a whooremonger Truly if it were not that our holy mother the Catholike Church of Rome had full power authoritie aboue Gods word and aboue the special cōmandement of Christ she would neuer haue takē vpō her to haue chāged nor put down this mariage of priests Now let vs further see that the most holy honorable Popes Iulius Innocentius Colestinus being with a great number of Bishops Prelates stately iudicially assembled in the holy Ghost in S. Peters church at Rome haue cōcluded iudged pronoūced whatsoeuer Christ notwithstāding had thereof spoken saide That if so be there were anie which were married together and had christened the children at the fount the one of the other before should be diuorced and the woman to haue her marriage good restored backe againe and within a yeere after it should be lawfull for her to marie another man and for him to marrie another woman Euē as our holy father the pope of Rome Deus dedit doth openly testifie in a letter which for a perpetuall memorie is written in the booke of Councels word for worde and likewise entred in the Register of the Popes decrees and ordinances yet ouer besides this the holy Church hath concluded that if any Nonne Baggine sister or other should marie a husbande the Bishop of that Diocesse where they dwelt should diuorce them cause the Nonne to returne and take vpon her againe her vowe of chastitie Like as in Concilio Triburino and by the Popes lawes is concluded commanded Out of the same authoritie hath the foresaid holy Church likewise cōcluded That what woman soeuer after the decease of her first husband should marrie agayne shee was an open and common harlotte not regarding at all that which S. Paule in his time had written directly to the cōtrarie yea had moreouer straitly charged and commanded the yong widowes That vnlesse they coulde well liue a continent and chast life they should marie againe After this did not S. Paul or rather the spirit of God by the mouth of S. Paul directly forbid any straunge language to be vsed in the Churches and congregations ordeyned for the seruice of God neither in prayer nor in thankesgiuing nor in singing nor in prophesying Yea he did greatly rebuke the Corinthians for so doing in their congregations And yet men plainly see that the holy Church of Rome doth minister her Masses her Mattens Euensong prayers and song al in Latine and some times therewith doeth mingle Greeke and Hebrew wordes In such sort as that not onely the common people but the Priestes and Bishops likewise do not vnderstand it Yet will the holye Church haue it so done yea and puniseth such as woulde otherwise vse it like damned heretikes Like as out of Eckius Piggius Hosius and other Catholike writers is manifest and plaine to be seene Then hereby of
perfection of Saint Fraunces Saint Dominicke Saint Barnarde Saint William and many more of the same stampe which sort men knewe not to speake in the Apostles time when men were satisfyed with the pure and vnmingled milke of God his woorde like newe borne children as Peter doth beare witnes yea for these riche treasures were not reuealed to Iesus Christ him selfe who taught nothing but that whiche hee had receyued out of the bosome of his father and the same did hee deliuer fully and wholie ouer to his Apostles But of this coulde hee saye nothing for this was too daintie a dishe for his mouth and therefore must bee kept for the last course agaynst the time that the holy fathers of full perfection and Gods deare friendes Saint Fraunces Saint Dominicke Saint Barnarde and Saint Alane who had sucked our blessed Ladies brests as well as Christ him selfe and walked about the towne with her as the bridegrome with his bride shoulde appeare For what needes muche rehearsall of so manie euident visions which happened to that holie woman Briget Or of the notable miracle of the wilde Marie Aegyptian who ranne through woodde and wildernesse ouer hilles and dales starke naked like a wilde beast Or of the goodlie and pleasaunt orders of Saint Clara the which our deare mother the holy Church hath receyued for verie precious Canticles with great triumph Well goe to nowe reade the whole Bible ouer and ouer and I will bee bounde to giue the Theologians or diuines of Louen a pottle of wine to make mery withal if thei caÌ„ find out there that either Christ or his Apostles did euer knowe that who soeuer doeth die in a Gray friers cote shall neyther come in Purgatorie nor in Hell. And yet notwithstanding not onely Radulphus Agricola Albertus Pius the Prince of Carpi and Pope Martinus woulde die in such an habite and be buried in it but likewise many other Kings Dukes Earles and Barons as in the booke of the conformities of Saint Francis is specified and with the Popes Bulles established Conformita 83. Or likewise what knewe they that hee that shoulde die in a white Friers Scapularie shoulde be saued like as our blessed Ladie did declare to Simon Stocke In hoc moriens saluabitur That is to say Who dies herein shall be saued Like as in euery place in their Churches is painted forth Or what knewe they that Alanus shoulde make the Rosarie of our Ladie which must be esteemed as the Gospell like as the good Catholike men Tarthemius and Leander haue written witnessed Well nowe do we not plainly see that the holy Church of Rome hath but a while agoe founde out maruellous holinesse of this newe Religion of the Iesuites neuer heard of before who haue found out a way of ful perfectioÌ„ which neither prophet nor Apostle could neuer spie out before For this was founde out first in the yeere of our Lord 1537. by a Spaniard borne in Biskay named Don Egnatio Leguiola who with twelue companions whom he named to be his Apostles went vp to Rome and from thence to Venice preteÌ„ding to go on fourth to Heirusalem but finding at Venice no shipping readie he returned backe againe to the holy citie of Rome where as this costly treasure was then marueilously published and set abroade Notwithstanding that a litle while before to wit in the yeere 1523. one Iohn Peter Guarraffa then Bisshop of Quietta had found out the stampe or paterne of the same who afterwardes comming to be Pope him self did set forth and by his Bulles established this order of Guiettens for the most pure order In so much that all those which followe this order do farre passe all Angels in holinesse I let alone Angels for they do farre exceede Saint Frances to whom the Angels are nothing to bee compared as by the holy Church is iudged and determined according to the setting foorth of his Vineyard and golden Legende And for that he did liue a much more perfit life than Christ him selfe as the Decretalles do specifie And yet are there but three vowes to make in the order of S. Frauncis to witte Obedience Pouertie and Chastitie But in this newe order of Iesuiten or GuietineÌ„ ouer and besides these three vowes before named they professe yet a fourth vowe to the ende to giue a pushe farre beyonde all other Religions which is That they are bounde and shall at all times be readie to runne and trudge from one countrie into an other like poore pedlers and rogues to what part soeuer it shall please the holy father the Pope of Rome to sende them yea although it were euen to the worldes ende like as men may see and knowe that they are alreadie runne to the Indians and Pirâ—ue therewith to merit heauen Yet besides this the holy Church hath of late founde out another newe perfite order whereof neither Christe nor his Apostles did euer once dreame it is named Pauline or Gastaline which was firste founde out about the yeere of our Lorde 1537. by a certeine Countesse of Mantua in Italie called Ghastalia by the good couÌ„sell and instructioÌ„ of that holy Monke brother Baptiste of Cremona the Preacher of his order Which religion doth conteine a newe way and meane whereby a man may mortifie him selfe and his fleshly lustes and thus it went to worke There was an olde wife called Iulia which would take the yong men and maydes and after that they had bene by making proofe and skirmishing a while well trained vppe laye them then together in a bed And for that they should not one byte another nor kicke backewardes with their heeles shee did laye a Crucifixe betweene them to keepe them asunder and there must they set foote to foote and striue so long till they had wholy mortified their fleshe And heare nowe what a miracle chaunced It happened so that there was an other old wife at Venice which had a great mind to preasse and traine vp yong men to this kinde of warre who wrought a trim feate whereby shee did greatly strenghthen this perfect Angelical holines For shee caused two great bookes to be made both of equall bignes like fashion wherof the one was a Bible and the other was hollowe within as a litle chist made in all points like a book with claspes al which she filled with flat bottles ful of Malmesie and with good fine Marchpanes which she her selfe made of the brawne of Capons and Partridges with Sugar and Almondes like a lickerous Ladie and then gather into a prettie Cell with these two bookes and there sat prounking and tarying alone in her deuout contemplations sometime fiue or six dayes together praying for her Champions and reading full deuoutly till the bible was quite emptie not eating or drinking anie thing else all that while Was not that well fasted And was not such a wonderfull miracle sufficient to establishe 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
the East But the holy Church as touching this matter was much wiser thaâ— God for shee wâ—ll hereby giue to vnderstande that Christ is risen or sprong from the highest and that afâ—er the doctrine of Aristotle other Philosophers the East is on the right side of heauen where as Christ at the day of iudgement will place his elect Is not this a deepe speculation Who would euer haue thought that such doltish Asses could haue founde out such a great and profound secret which God him selfe did neuer thinke on The x. Chapter VVhich concludeth that the Church of Rome hath gathered all these before named pieces together and taken out of them what shee haâ—h thought good which are called Traditiones Romanae Ecclesiae that is to saye The traditions of the church of Rome and the foundation of our beleefâ— BVt if I should now bring in all things particularly to proâ—e hâ—we that our deare mother hath verie finely and subtily brought in mingled the Philosophie and Poetrie of the Ethnikes with her Religion and Gods seruice I should haue worke inough for seuen yeeres Therefore this is sufficient for vs that by this it may well bee perceiued that she hath gathered her holines and ceremonies as well out of the Heathen authours as of the Iewes olde Heretikes and brewed the same all together so cunningly that it is a maruellous pleasant cup of drinke to swallow downe without anie chewing So that nowe wee may stoutly conclude vpon the former question what that is for a beast which men call Traditiones Ecclesiae The traditions of the Church of Rome Seeing we now well perceiue that her foundation ground stands not vpon the writings of the Prophetes and Apostles like as Paul would in his time haue mainteined much lesse then vpon the Councels Fathers and decrees but it is partly founded vpon the Scripture being first well glosed and sophistically handled partly out of the chiefest writings of the olde fathers partly out of the scomme of the Councels and decrees partly out of the fine flower of olde Heretikes partly out of the Caballa of the Iewes Rabbines and lastly out of the Theologie of Numa Pompilius the Philosophie of Aristotle and out of the examples of the Heathen Now all gathered together on a heape and baked in a cake are called Traditiones sanctae Romanae Ecclesiae The traditions or commandements of the holy Church of Rome Which vpon paine of damnation of the soule and the body to be burnt in fire must of necessitie be beleued of al men and holden in as great reputation as the worde of God it selfe which is written in the holie Scriptures Therefore it is that the bookes of the holy Catholike subiectes of the Church as Eckius Piggius Hosius Bunderius Asotus Ruardus Tapparde Iohannes Latomus Iohannes a Louanio Franciscus Sonnius Gulielmus Blindasinus Iodocus Rauestein a Tileto and other more are finely set forth and brauely decked with feathers of all colours after the Indian fashion and trimmed vp with all costly stuffe euen like Saint Iames wiâ—h his shelles and sometime they fetch a witnesse or authoritie out of the Scripture by the necke sometime out of the fathers then a Councel out of a corner a decree of some Pope or Bishop sometimes they bring out an example from the Iewes and an allegorie or some triâ—le out of the Thalmoode and nowe and then a syâ—logisme out of Aristotle or Porphyrius or else a verse out of Virgil or Ouid and such other like skipping and leaping like Monkies from one place to another so helpe themselues with handes and feete and with all the â—â—â—mes of their bodie Prouided alwayes that they hang still as fast on their principall foundation as a theefe on the gallowes to wit That the holy Church cannot erre nor by anie meanes go out of the right way For as long as they holde that end fast they can neuer loose the threede And it is but follie to talke the Heretikes must needes be taken in the trappe for if by chaunce they scape out at one hole they are by and by caught in another After this they brewe you a noble and pleasant drinke iumbling the olde fathers and the newe together the true with the false And if they can once catche an Augustine or an Ambrose by the necke then will they after that bring in a trimme toy of the fine letters of Clemens and Anacletus which a dronken Monke and vnlearned buffell did babble out somewhere on a Saint Martins euen and mingle therewithall the goodly fables of one Dionysius whom they call Areopagita which one of the seuen sleepers haue found I wote not where behinde a banke then also come they lustily foorth with a Thomas de Aquino or a Scotus ioyne with him a Bricot or a Holcot or a Peter de Broda to keepe him companie And lastly for a sawce they bring in vpon that their Legendum Aureum and then Dormi secure and so make thereof a Compost or as it is called at Louen a Brodium such as the Heretikes must needes burâ—â— if they taste but one spoonefull of it And this is the inuincible Panoplia or StratageÌ„ma that is The defensible furniture fighting weapons of warre which the right honourable Bishop Guilielmus Blindasinus vseth This is the Verbum noÌ„ scriptum the vnwritten worde or veritie which all Catholike writers doe alwayes stande vpon this is Consuetudo sanctae Romanae Ecclesiae that is to say The vsage and old custome of the holy church of Rome whereon they boast themselues a great deale more than anie towne doeth of their priuiledges This is Traditiones patrum The traditions of the fathers of which the children do boldly boast and bragge In summe this is the ground and foundation of the hellish Catholike Romish beliefe wherevpon our dearely beloued mother the holy Church doth stande so fast as it will be verie harde for all the diuels of hell to blowe her off with all their bellowes The xi Chapter VVhich teacheth how that vpon this foundation Heretikes must be examined And what questions are to be proponed vnto them in the inquisition THerefore the order and maner to dispute with Heretikes nowe adayes is no more to bring in many Scriptures or Councels against them for therein woulde they be too readie and ripe reasoners but we must onely lay before them the good intents ordinances and statutes of the holie Church And it is sufficient to prooue that by any one of the argumentes before specified for whensoeuer men can alledge only one whether it be out of the Fathers Councels Decrees or out of Aristotle or Virgil then it is cocke on our side and the battell is wonne But now contrariwise whensoeuer the Heretikes goe about to ouerthrow any article of the beliefe by the holy Church brought in and established it is not therefore sufficient that they proue it to be contrarie to the
which our louing mother the holy Church hath made vpon it let it bee allegoricall or anagogicall or what it will this is onelie that which makes mightie and liuing because this alone both agree with the iudgement of the holy Church of Rome And all they which doe truely follow her those are permitted to liue in all libertie and wealth yea although they do not beleue that there is a god Therefore whosoeuer will not accept this interpretation of the holie church and vnderstand the scripture ghostly or spiritually as the Catholikes doe vnderstande and interprete the same he is a damned Heretike and his processe is at an ende although he had all the textes of the scripture verie plaine the whole volume of the Bible on his side for the textes can not helpe him without the glasses hee is but a dead man yea though he had an hundred liues lying in a Chest especially if he come once in the handes of the holie Inquisition hee must abie for it it is but lost labour to talke further thereof And for this cause I doe maruell that our good master Gentian will breake his head about this matter namely to proue That the Scripture alone is not sufficient for our mother the holie Church as though that matter were not plaine and euident inough sithence we may daily both see and feele it And yet notwithstanding commes he out here with his profounde speculation in such sort as he hath almost therein forgotten himselfe I cannot iudge otherwise but that the vnmeasurable zeale which hee beares to the welfare of his deare mother the holy Church must haue perforce tumbled him topsie â—uruie ouerthwart the field that he did not well see what he said he is like to kine which are stâ—ung and chaced with a waspe or horseflie they runne on following their noses like mad beasts shun neither stock nor stone For here it seemes that his wittes be rauished For where hee doth say That the doctrine of the holy Trinitie cannot be proued by the Scripture that is farre too grosse Otherwise wee must condemne the foure first Councels of falshoode who did by approbation conclude vpon the same out of the holie Scriptures verie strongly and with vndoubted testimonies of truth yea and if we could as well defend the Masse with plaine textes of the Scripture as the blessed Trinitie may thereby be confirmeâ— a great manie priests no doubt shoulde not eate so leane brewes as now they do It is true that this worde Trinitie neither this worde Consubstantiall that is to say Euangelicall in being substance is not so printed in the scripture But the Huguenots say plainly that they will not make anie brabbling about these wordes but will simply followe the true ground meaning substance of the Scripture Now it is plainly wriâ—ten That there are three in heauen which giue witnes to wit the father the worde and the holie ghost that these three are al one There is likewise written That there is but one Baptisme and one God and yet notwithstanding we are coÌ„manded that we shall be baptised In the name of the father of the sonne and of the holie ghost So that it is apparant that the doctrine or approbation of the Trinitie was not sowed out of the Popes thumbe as purgatorie the holie Masse were but are plainly alledged in the scripture after the letter The like is to be said touching the two sacrameÌ„ts of Baptisme of the Supper of the lord For although this worde Sacrament is not found in the scripture yet the substance the being and the ground of the doctrine is without exception coÌ„cluded out of the scripture according to the letter plaine wordes of the text For the Circumcision and the Pascall lambe are openly called The promises of God and doe signifie the promises of God left in liuely remembrance of his mercie to the coÌ„firming of our iustificatioÌ„ by faith And now doth Paul teach that Circumcision is signified in Baptisme and that the sacrament of the Lords supper is likewise appointed by Christ in remembrance of his death passion Whervpon it is called The new promise in the bloud of Christ and ministred in place of the Pascall lamb Insomuch that heretikes out of that do teach That baptisme the supper of our Lord are onely sacraments that is holy tokens of Gods promises made in the bloud and passion of Iesus Christ. Which we cannot say of that holy oyle nor of their holy confirmation and other Sacraments which our deare mother the holie Church hath instituted of great deuotion and ioyned them to the two first for an help or assistance yea and the same likewise established and defended That Confirmation by her instituted is much more worthie than baptisme which Christ himselfe coÌ„manded And why Forsooth because it cannot be ministred or executed by any simple or common Priest as baptisme may but only by a Suffragane or Bishop and that it makes one ful christned and doth giue the holy ghost more plentifully effectually than baptism doth which was instituted by Christ. As in her decrees and booke of Sentences is in plaine wordes written Now besides all this the heretikes doe also say That wee are not able to alledge or bring out of the holie Scripture so much as one worde which speakes of the Masse nor of annoynting of priests nor of their sinne offrings of their priests office of their pardons Popes bulles no nor of the Pope himselfe nor of the praying to Saints images of our Ladie nor al those saints which do so many goodly miracles nor of their purgatorie nor of their auricular confession nor of their whorish chastitie of Priests Monks Nonnes In summe they will say it is nothing else but mens inuentions and deuises of diuels which the priests haue called to remeÌ„brance to bring in monie by heapes and to pamper their panches with daintie dishes but is not this a spiteful matter And yet our master Gentian letteth that slippe vntouched where he should haue proued That all these pointes are aswell concluded out of the scripture as the twelue articles of the faith He saith in deed that Ieremie had said before That the new lawe of the Gospell should bee written in mens hearts whereby we will conclude that men ought not to seeke them in the scripture but in the head and heart of the Pope of Rome of his holy Prelates for that the Pope hath all lawes both of God man shut vp in his bosome breast as hereafter shal be declared more at large But this serues to no purpose against the Heretikes for they are so lustie that they would make M. Gentian ashamed hereof if he had anie shame in his bodie Which I do not iudge of anie such great doctor who hath long ago put off his shamefast shooes and laid them aside nay â—ast them cleane away But
soundeth not well for we do not al becom one bodie in substance as the holie Church will haue the bread become the verie body of Christ in substance But then the similitude which after that he introduceth or bringeth in is to farre out of the way For hee saieth That those which feede of the altar are partakers of the altar and that those that offer vp to idols are partakers with the diuell And so making a comparison of the table of the Lord and the table of the diuell as though the Priestes could not eate vp that bodie of Christ otherwise than as idolaters eate vp the diuels and as though these wordes Eate that bodie of Christ did signifie nothing else but this through the power of the holie Ghost to be made one bodie ioyntlie with the bodie of Christ as the vngodly idolaters by power of the wicked spirite are vnited with the diuell That is to heynous an heresie and therefore wee may not stande vpon this similitude for it soundeth diâ—ectlie against our Transubstantiation But when you will haue a substantiall similitude you must search and seeke it out of Scotus and Thomas de Aquino or Panormitanus and such like For they bring in for this purpose a goodlie similitude of a Tauerne or common Inne where they sell wine For as there is commonlie a potte a garlande or Iuie bush hanged out betokening that to be a Tauerne and the Tauerne doeth signifie that there is wine plentie So likewise you see here the outward accidentes of bread to witte the roundnesse and the whitenesse which doe signifie that vnder the same is conteined the verie bodie of Christ which is to bee resembled to the Tauerne And this bodie of Christ doeth further signifie the holie Church of Rome which is made one with the bodie of Christ which they call Mysticum corpus Christi that is to say The spiritual or mystical bodie of Christ and this is that sweete wine which the Priestes drinke in that Inne or Tauerne And after this they doe likewise bring for a similitude the water which in Cana of Galilie was plainlie turned into wine which similitude doeth so wonderfull well serue for this purpose as to set a fift wheele in a wagon But it is pitie that the Priestes haue not other fiue wordes whereby they might do that too For then should the similitude serue their turne much better if that they might when they woulde conuerte and turne the water into good wine for that they might therewith the better scoure and refresh their drie throtes when they are become verie hoarse with singing of their seruice And it is verie true that they doe what they can for that purpose for on Saturday being Easter eeuen they praye vnto God that hee will also do so much as to turne their Beere saying O Lord holie Father almightie and eternal God which hast made both heauen and earth wherein the water is conteined I pray thee and instantly beseech thee in the name of Iesus Christ thy onlie begotten Sonne that thou of thy goodnesse wilt blesse and make holie this Beere as thou diddest blesse the dinner of Abraham and Isaak and as thou diddest blesse the sixe pottes in Cana of Galilie which were chaunged from water into good wine euen so change for thy seruantes sake which do beleeue in the Catholike faith this substance of Beere into pleasantnesse and mirth thorough the same c. But alas what can all this helpe when it will not so come to passe For they haue not this cunning and therefore they must needes haue bene deceiued and so drinke vp the bloud vppon rawe fleshe For men may say all what they will and Paule yea Christ him selfe may bring forth what interpretation they list but the holy church will stande to the first wordes This is my bodie and vpon that will she liue and die The texte is plaine ynough for her shee hath no neede either of glosse or interpretation And therefore vnto all the interpretations which these Heretikes bring in whether it be out of the Scriptures or out of the auncient Fathers wee will answere This is my bodie and sticke as sure to that as the Cuckoe to her song The v. Chapter Treating of the great stâ—ife and difference which is aâ—mongst the Romishe Doctours concerning the words of the Sacrament and yet all they agree and stande fast touching the Transubstantiation Herein are likewise set forth some textes of Scripture whereby Transubstantiation is established IT is verie true that our Catholike Doctours and subtile maisters of Diuinitie can not euen they them selues finde anie good resolution of these words neither can make them serue the turne well touching their Transubstantiation but that there doeth alway fall great difficultie and disorder therin The bookes sticke out in euery side like a spindle in a bagge in so much that they snarre and iarre amongst themselues in this matter like dogges cattes yea Quot capita tot sensus How many heads so manie opinions And yet notwithstaÌ„ding they all ioyntly crie together This is my bodie The text is cleare and needes no glosse yea they cleaue as close to Transubstantiation as claye to the cart wheele Although they can not tell which way to frame this plaine text For to begin withal they all flatly flie from that which was concluded in the foresaid Councell of Rome that is That the verie bodie of Christ shuld be Sensualiter that is to say Sensiblie and visiblie eaten and with the teeth chewed in morsels For to that they all affirme flatlie No and that it is a false lie notwithstanding it is set out in the Decrees verie substantially For say they the bodie of Christ can no more bee bitten eaten nor digested he can not now die nor suffer anie more nor bee broken in pieces he doth liue eternally Which is apparant by this token that yeerelie vpon Corpus Christi day our deare mother the holie church doeth in her vsuall Hymne or Sacramental Carroll sing these words folowing Sub diuersis speciebus Signis tantùm non rebus â–ª Latent res eximiae Caro cibus sanguis potus Manet homo Christus totus â–ª Sub vtraqué specie A sumente non concisus Non confractus nec diuisus â–ª Integer accipitur Sumit vnus sumunt mille Quantum isti tantum ille Nec sumptus absumitur c. That is to say Vnder signes most plaine to see Substance none which seeme to be Things lie hid most excellent The flesh is meate the bloud is wine â–ª A perfect Christ in either signe Remaineth of the Sacrament He is not dealt in morsels small Diuided cutte nor hurt at all But whole he is receiued A thousand taste a thousand eate And all alike feede of one meate He wastes not though digested Nowe see here thus do they deface their owne Councels and Decrees and make al the holie Fathers of the Councel of Rome liers After this
in the ende his braine did waxe feeble and he starke madde that man in his booke which hee did write vppon this matter saieth That herein chaunced a great miracle to witte that the bread is no more bread but that there doeth remaine onelie the qualities of the bread hanging in the aire without grounde or bottome as if a Cow should hang vpon a cherie tree and that yet likewise there remaines amongst these qualities a perfect substance of bread so that it is still bread and yet notwithstanding it is no bread In summe you shall finde as manie peares as plummes Yea is no and No is yea Chickens eate haie and with them horse turdes and good sweete figges are all one There are manie both hie and lowe speculations amongest our Doctours who yet trauell continuallie like Asses to vndo this knotte and yet can not bring it to passe For the deeper they wade in the matter the more they are wrapped and entangled therein For they perceiue verie well that it will not come to anie good perfection so that the bread should become the verie bodie of Christ for that then it must needes followe That the bread died for vs and that a dead and liuelesse creature should be our God and Sauiour and yet would they verie faine bring the matter to passe so that they would seeme to sticke to the word of God and yet for all that mainteine and vpholde their Transubstantiation also They do well consider that they can not iustifie the wordes vnlesse they do expound them sacramentallie and figuratiuelie as the Heretikes doe who make no great matter of vengeance wittie questions But our Doctours and faithfull Catholikes wil neuer come to that baite they will rather spend both hide and haire than they will recant giue ouer their opinion yea it were also an eternal slaunder for our deare mother the holy church and a meane wherby she shuld susteine to great damage For Transubstantiation is the verie best fisheponde and shambles that belongeth to her kitchen and therefore will shee defende that with tooth and naile and in no wise suffer it to bee plucked out of her handes Wherefore it is no maruell that our Doctours had rather inuent newe miracles one vpon another and make newe and straunge glosses neuer hearde of before yea turne all topsie turuie neither touching the heauen nor the earth and brall and chide one against another like whoores knaues and cutpurses than they would consent and agree to doe such a spitefull displeasure to their entirelie beloued mother the holy Church of Rome as to ioyne with the Heretikes her mortall enimies to fetch out of Paule or out of the old Fathers a sacramentall exposition and thereby to doe iniurie to the worthie Transubstantiation They are yet besides this in great difference dissention about manie questions depending vpō the same matter for they cannot conceiue whervpon the qualities of the bread are founded or grounded considering that it is no more bread then that it cannot be said that the bodie of Christ it self shuld be round white sauour weigh as bred then whether this weight this roundnesse and this colour remaine hanging in the aire without anie prop or that they are cleane consumed or where they remaine Item when the offertorie or Oste is broken what is there broken whether the accidents and substance of the breade or the verie bodie of Christ it selfe Item whether this transubstantiated body is so quickly gone when there commeth a Mouse or a Ratte to gnawe vpon it or when Mothes or wormes do breede in it Thereof they dispute a pace whether the substance of the bread doeth then with his accidentes and qualities get him home againe or that the Rattes or Mice do gnaw vpon nothing else but onely vpon the accidents and qualities without touching the bread It is verie true that the maister of the Sentences did leaue off this point very slenderly For these are his wordes Verelie it may well be said that vnreasonable beastes do not eate the bodie of Christ although it seemeth they doe so but then what is it that the Mouse taketh or what is it that shee eateth That doth God knowe Yet notwithstanding those other doctours which haue written vpon the booke of Sentences are not therwithall satisfied but will yet haue a further consideration of the matter especially considering that the glosse of Henricus de Vrimaria written vpon that text saieth thus That the mouth of a Mouse is not so vncleane as the mouth of a sinner And all they generally doe teache that the sinners doe without doubt eate the verie bodie of Christ Ergo Potlid Nowe besides this yet can they not agree amongest themselues to knowe whether all the woordes which they of themselues haue added which are not written by the Euangelistes doe serue necessarily to the Transubstantiation or no For Thomas de Aquino will stoutely defende That they are most necessarie therevnto and that without them the Tarte cannot bee well baked Now against this Bonauentura and maister Henricus de Gandauo with diuerse other writing vpon the fourth Booke of the Sentences say that these wordes serue onely to beautifie and set foorth the other for comelinesse sake but it is needlesse for Scotus to write his opinion considering that it cannot bee certeinly knowne whether they bee verie needfull or no. And yet notwithstanding he doth conclude that the Priest is bounde to say them neither more nor lesse than as if they were most necessarie to the framing or making of the Transubstantiation And Guido de monte Rocherii doeth flatly confesse That he knowes not what to say to the matter Then further they are in contention whether the water which they doe mingle with the wine in the Chalice is first chaunged into wine and after that into bloud so that there shoulde be two transubstantiations at once Or that it is incontinent and by and by turned into bloud as well as the wine And if it become bloud as appeareth it shoulde by the example of the two Gosseps of whome I spake before by what power that can bee so seeing Christ did not meddle with anie water nor the Euangelistes doe not write anie thing thereof And then if the Priest shoulde putte more water into it than wine whiche they doe not gladly or willingly whether then the Transubstantiation shoulde take full effect or that it would stay for doubt of drowning in the water Item if by chance after that the wine be consecrated turned into bloud one should put into the Chalice as much wine more whether then the first wine shoulde bee no more bloud but become wine again or that it should be bloud and wine mingled together either that it shoulde all together bee turned into bloud Item whether a Priest may say and serue Masse with vinegre or veriuce or with must or whether for neede with beere and whether that the beere after the
yet at this present in a golden chest And yet besides that not only his Legend but likewise that holy man Lippomanus the booke called SpeculuÌ„ historiale that is The Mirror of histories made by Vincentius Lirinensis do perfectly set forth That Iesu Christ met him with out the town gates of Rome And being demanded by Peter whether he was going He answered I am going to Rome to be there crucified againe and a while after was Peter crucified and that vpon the same day place vnder the same tyrant that Paule iust a yeare before was put to death yea after that he himselfe had bene Pope and gouerned that sea 25. yeares by the same token that his seate which was hewed out of a Purphyre stone and the Albe wherein hee song his first Masse do both remaine yet for a memoriall And although Saint Luke doe testifie that hee continued verie long at Hierusalem yea and that in the verie same time that hee shoulde haue bene in Rome by the reckoning and calculation of our deare mother the holie Church of Rome and that Paul doth seeme to agree with the same where he writeth that the time that he lay in prison in Rome there was not one of the faithfull that did visite or assist him I leaue to say that Peter shoulde then haue beene Pope but all this cannot persuade vs For that is to bee answered that Saint Luke might be ouerseene in his writing and I thinke he was no good Arithmetician or else we may say as diuers Lutherans them selues confesse that one bodie may bee in two or three or mo sundrie places at one time And touching that he had perhappes forgotten that Peter was Pope of Rome as is apparant by that he writeth to the Galathians where he saieth That Peter was appointed for an apostle to the Iewes and he himselfe to the Gentiles Or else it may well be answered that it was not decent for Peter beeing a Prince and Duke ouer all the Apostles to go seeke or visite such a simple fellow as Paule was lying in prison Considering how that Pope Gregorie the 7. successour about the yeare one thousand and seuentie did suffer the noble Emperour Henrie 4. who came in the colde winter simply clad bare headed and barefoote most humblie desiring to haue accesse to his holinesse beeing then in the towne of Camisen his holinesse did as is before said suffer him to tarie before the gates of the towne three daies without once looking vpon him or sending to him I let alone that he would once step a foote to go meete him being in the meane space passing his time dallying with his Curtesans and with the Dutchesse Matildis who yet at last did make intercession for the Emperour Wherefore is it not to bee thought then that Peter did likewise stand vpon his grauitie and reputation without much going to the prison to seeke Paule or visite him Especially considering howe busie he was to appoint and set new Prelates in euerie place For it might perhaps be that Peter was not verie well at ease or diuerse other occasions might cause it But this is alway to be beleeued and holden for a verie truth That Peter was fiue twentie yeres complete resident at Rome and distributed the landes to euerie one according as he thought good likewise ordeined and instituted Prelats Bishops and Archbishops ouer all the world and deposed the heatheÌ„ gouernors which at that time bare rule out of their places placed other in their roomes which hee did name Primates for that euerie man came to receâ—ue iudgment at their hands as is very finely and at large set out in the epistle of Anacletus and in the booke of decrees And that this is wel founded vpon scripture it is apparant by the wordes of the saide Anacletus who doth bring in for verefying of his saying plaine textes out of the Psalmes to witte Moses and Aaron with their Priestes For out of that is forceablie concluded as hee saieth that the Pope of Rome is the head of the Church Is not that well shot God saue the marke Also the holie Apostles saieth hee did debate and determine amongest themselues as I thinke at that time when they did striue who should be chiefe amongst them that the Bishop of euerie Countrie shoulde knowe who should bee next vnder him for notwithstanding that they were all Apostles alike yet did Christ giue that vauntage to Peter that he shoulde bee chiefe of the Apostles and so named him Cephas that is to say The chiefe head or Prince of the Apostles See now this is the exposition of our deare mother the holie Church of Rome vpon these woordes of Christ Thou art Cephas And yet it is true that Cephas is a worde of the Chaldee tongue and doth not signifie A heade but A stone as Petra doth in the Greeke or Latin for so S. Iohn the Euangelist him selfe doeth expounde it But notwithstanding that seeing it hath pleased our deare mother the holie Church of Rome to vnderstand it so considering that this worde Cephas or Cepha doeth signifie in the Chaldee tongue A stone the like worde in maner in the Greeke and in the French tongue doth signifie A head as to wit Cephali or Cheff therfore it is good reson that we take the exposition of Iohn as literall repose our selues vpon the exposition of our deare mother the holie Church who onely in deede hath the power and authoritie to interprete the Scripture spiritually and allegorically So that this worde Cephas must needes signifie A head and not A stone as is plaine to be seene in the glosse of the Decretals And out of this we haue to note two principall pointes The first is that the holie Church hath such power and authoritie that she can not onely chaunge the bread into flesh but is able to make of a stone a head as well transubstantiate the wordes as the bread The second is that a man may make a good similitude or parable vpon the neerenesse of names in speache which in pronuntiation doe sound one like another as the holie Church hath concluded herevpon That Saint Clare can make dimme eyes looke clere S. Quintine can heale the quensie in the head and S. Valentine the falling sicknesse and S. Etropius the dropsie because these names in pronuntiation do sound one like another And yet this can not alway fall out so for then might the Heretikes conclude out of the same that Curats are curres the Spiritualtie spite faultie Bishops verie bitesheepes Cardinals carnals and that maister Gentianus after the French is vn genti asne that is a proper asse and Blindasinus a blinde asse Which thing nowe can not bee so considering that asses are not accustomed to write bookes as these men haue done Therefore wee must remitte the iudgement of these matters in like cases and nerenesse of
fathers assembled at the couÌ„cell of Carthage were chiefly perswaded by to giue speciall commandement That no coÌ„mon or simple Priest shoulde take vpon him to doe any such thing Was not that I pray you a matter of importance to consult vpon And yet besides this it is there written I am the vine you are the branches â–ª he that remains in me I in him shall bring forth much fruit which the holy Church vnderstanding of the pope hath resolutely coÌ„cluded That no man may consecrate or hallow any Church but he alone Think you not that they had great reason so to do And therefore no doubt they are herein verie well founded and vpoÌ„ great reason persuaded out of this and all the other texts before alledged â–ª to conclude teach and determine thus That the Pope is not onely a man but Gods Lieftenant yea a God himselfe vpon earth by which occasion hee doeth likewise chaunge his name at suche time as hee is promoted to the Popes seate specially for that hee doeth likewise after his nature and from the degree of a man is become halfe a God. And vpon this consideration must his mandates be obserued as Gods commaundements Yea it is not lawfull for anie man to doubt or to reason vpon his title authoritie For hee may if it so come in his head set vp and establish a newe seruing of God or religion and all men must of necessitie folow his commandements how heauie or incomportable so euer they be For he can of an arrant knaue make an honest man neither may hee by anie man be iudged or punished no not although he runne headlong to bel and carie a great companie with him seeing it is he that iudgeth all men by his absolute power Yea thâ—re is giuen to him a full power authoritie as well in heauen as in earth and he must be of all men esteemed holie yea although hee were knowne to be an arrant knaue vile varlet neither may anie man say vnto him Wherefore do ye so or so And therfore the holy Church doth say declare pronounce That it is most nedfull that all Christen men for their saluation sake submit them selues wholie vnder the Pope of Rome as it is written in the first of Iohn And of his fulnesse haue we all receiued eueÌ„ grace for grace Which being vnderstood according to the letter may wel be applied to Christ but after the spiritual vnderstaÌ„ding which is according to the interpretation of the holie Church and of the Catholike Doctours it is without doubte to bee vnderstoode of the Pope of Rome And therefore doeth Esaias say What will ye doe in the day of the visitation and destruction which shall come from farre To whom will ye runne for helpe Or to whom will yee giue your honour that he may keepe it This is nowe to be vnderstoode after the interpretation of the holie Church That the Pope of Rome is all our honour and wealth For howe can it be otherwise vnderstoode Considering that hee hath the power to choose anie man or woman whoÌ„ he liketh of and him or her in the name of God or in his owne name yea and that without the will or consent of his Cardinals declare pronounce and iudge for a Saint canonize them put them in the Kalendar place them in the register of Saintes and so appoint them a roome in the Romish Hierarchie either amongst Angels and Archangels or else amongst Martyrs Confessours as he shall thinke good willing and commaunding That in euerie Church one holie day shal be kept for them and deuoute seruice said and done that day as to an holie Saint is proper apperteining yea and further giue and graunt to all such as shall once a yeere being shriuen and doing penance goe on pilgrimage visite the tumbe of such a newe Saint pardon of all their sinnes for one whole yeere and fourtie dayes Yea moreouer he may if it be his pleasure depose deface and blotte out of the Kalendar and register such as haue bene a long time canonized and worshipped as did appeare by Pope Boniface the 8. who caused Saint Herman of Ferrare to bee digged out of his graue and burnt after he had bene taken and esteemed for a Saint more than twentie yeeres And that which is more wee finde written That Pope Clement the fift about the yeere of our Lorde 1309. did charge and commaunde the Angels through his Popish authoritie power that they should take the soules of all such as comming in pilgrimage towardes Rome did die by the way and forthwith carie them into heauen without anie delay or tarrying or without letting them once smell the fire of Purgatorie as appeareth by his Bulles herevpon granted and made whereof diuerse copies doe at this day lie at Vienne at Limoges and at Poytiers townes in France in the chestes where the priuiledges of the same Townes are kept Wherefore then I pray you should not wee willinglie accept him for all our wealth and honour seeing hee can canonize make and vnmake hee Saintes and shee Saintes and hath likewise power ouer the Angels of heauen I doe not speake of this that hee as a King and Priest can make God yea and create him who onelie createth all thinges as it is written in the booke called Stella Clericorum which is to say The starre of the Clerkes or Priestes wherein all Priestes are named Creatores Creatoris And nowe he maketh all Priestes so that he may iustly bee called Creator creatorum creatoris that is to say The Creatour of those which haue shapen and created the verie Creatour of all things So that the writing of Paul to the Thessalonians where hee speaketh of the Pope of Rome is not amisse where he saith That he shal extoll and aduance him selfe aboue all things that is named God or Gods seruice and shall sit in the temple of God as though he were God him selfe and proclame him selfe for God. Which thing also was before spoken by the Prophete Daniel That hee should lift and set vp him selfe aboue all Godhead and should speake maruelous things against God and do euerie thing after his owne lust placing him selfe aboue all things in the worlde distributing landes and kingdomes euen as hee best list and will. Nowe according to this prophesie hath our deare mother the holie Church ordeined and concluded That hee hath full power and authoritie to doe what soeuer his will and pleasure is and that he may dispense both with the old and newe Testament with anie othe vowe or promise In summe hee is ouer and aboue all iudgementes of God or man to make of nothing something of streight crooked and of crooked streight to transubstantiate and chaunge the forme and substance of things euen as it shall come in his head For vnto him are all lawes iudgements subiect and
which is to bee vnderstoode because hee hath not the marke and token And it is plainelie written That no man may buie or sell vnlesse hee haue the character or the marke or else the name of the beast Now as touching the fourth cause you must vnderstand that all Priestes are fellow partners in some case with our holie Father the Pope who is not onely a man but a God on earth Which considered they must needes by kinred bee partakers of his Godhead as it is written That commonly a man growes like him with whom he is conuersant And againe Hee that medleth with pitch some part of it wil cleaue to him And therefore such as bee conuâ—rsant with God on earth must needs be godlie Fifthly it is great reason they shoulde bee called Gods seeing that they themselues can make God and are as wee haue taught before creatours of the Creator And nowe there is a perpetuall and infallible rule amongest the Doctours of Louen which can not faile for that it is fetched out of their maister Aristotle it is this Propter quod vnumquodque talâ— est illud ipsum magis est tale â–ª that is to say Whensoeuer anie thing doeth get anie vertue or estimation out of the power or by the gift of an other the same by whome hee doeth receiue that worthinesse or vertue must needes haue verie much more like vertue in himselfe Seeing then that by the power and knowledge of the Priest a piece of breade may be made God how much rather then are the Priests themselues Gods For it is written in the holie scripture That no man in this world can make anie Gods Ergo then must the Priests of necessitie be more than men seeing they do daily make God himselfe Now sixtly the common Latine text which is receiued in the holie Church of Rome and by the Councell of Trent allowed for good credible doeth say thus That God did stand in the Synagogue of the Gods. Which may verie well bee applied to the Priestes considering that they also haue their Synagogues like as the Iewes haue had heretofore And furthermore it is most certeine that Christ stoode in the middest of the Priestes and Prelates at such time as Annas and Caiphas diâ— accuse him and sought witnesses against him to put him to death Which manner of doing our Priestes of the holie Church of Rome doe verie liuely counterfeite Whereby it is plaine to bee vnderstoode that they are the Gods in the Synagogue amongest whome the Lorde stoode and doeth yet by his elect daily stand to bee condemned to death So that our deare mother the holie Church of Rome hath verie aptly applied this Text vnto them and so concluded That they being Gods can in no wise bee subiect vnto the iudgement or correction of any earthly man. Besides this she doth bring forth manie witnesses euen by heapes all which are fetched out of holy Scripture as specially where Saint Luke saieth That God shall aduenge his elect It is likewise written in the Psalmes Lorde God to whom vengeance belongeth God to whom vengeance belongeth shewe thy selfe c. Also the Apostle Paule saieth What art thou that iudgest an other mannes seruant And in the same place Let vs not therefore iudge one an other anie more but iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way And the Lord saith by his Prophet Zacharie For who so toucheth you shall touche the apple of his owne eye Are not these honest goodlie and verie strong witnesses such as can not bee disproued And doe they not plainlie set forth that the Priestes can not be vnder subiection to anie temporall iurisdiction At least so farre as men will allow and sticke vnto the exposition of the holy Church of Rome without hauing anie respect to that which these Heretikes bring in for they would alledge all these witnesses directlie against the Priestes and Spiritualtie and to their reproch and detriment But nowe is there one speciall text to bee brought in and alledged against the which ariseth no obiection to wit where Christ saith Foxes haue their dennes and the Foules of the aire haue their nestes but the Sonne of man hath not whereon to laie his head These Heretikes may well inough sloppe their eares at thâ—s for out of this doeth our deare mother conclude verie strongly That those which will blame or finde anie faulte with the Priestes are they whom Christ here calleth Foxes And to the corroboration and strengthening of the same shee bringeth forth the text of Solomon where he saith Hee that hath digged the pitte shall fall into it him selfe Againe The stone is heauie and the sande is weightie but the wrath of a foole doeth passe both Consider doe not these agree in one maruellous well It seemeth they are both painted with one pencill In summe all her decrees and ordinances are full of such apte textes and sentences of scripture which shee can wrest and wring maruellous finelie for her purpose so that there is not one stitche amisse For when as the Scripture speaketh of Bruggesse shee applieth that to Ghent and if the Scripture speake of a Catte shee will bring in a Ducke For a finall end and conclusion shee can make of a Cowe a Windmill and of a Windmill a Cowe And therefore she can not lacke but doeth alway finde witnesses enow out of holie Scripture to proue all her matters substantiall and good The xii Chapter VVhich proueth by Scripture that Priestes and all Spirituall men ought to be rich NOwe that the Priestes and all Spiritualtie together with our holie father the Pope ought to be rich and wealthie that is to be found set foorth by the Scripture likewise For the noble and excellent Cardinal Poole of late the Popes Liefetenant in the Councell of Trent did cause the text of Luke before alleadged to serue for that purpose where Christ saith You doe nowe catche fishe but you shall from hence foorth catch men For that said hee was a prophesie which was not yet accomplished in the time of the Apostles when as Paule said That there were but a fewe rich men in the Congregation of Christ but the same said he was first fulfilled accomplished about three hundred yeeres after to wit at such time men say as the Emperour Constantine did courteouslie giue vnto Pope Syluester a great portion of the Empire of Rome or rather as hee tearmeth it did giue againe and restore as is apparant by the copie of the writing which standeth entred in the booke of Decrees verbatim True it is that Laurentius Valla and manie other learned men did mocke and ieast at this writing likewise do plainlie proue as well by diuerse histories as by the same writing it selfe that it is but a counterfeited writing and that so grosselie done that a Calfe with one eye may perceiue it
in his hand and whipped thē vpon the bare buttockes till they had thereby done sufficient penance By the same token that hee is yet at this houre called Brother Cornelis the whipper and is verie well beloued in the towne of Brudgesse where the women are verie deuoute to do such penance Consider now if that auricular confessiō had bene pulled downe howe could he haue brought those good women to such a deuout mortification and penaunce Howe shoulde our deare mother the holie Church bring into the right path that goodlie and friendly congregation of women whiche Pope Clement did commaunde if it were not by that holie auriculer confession So that truely Nectarius Bishop of Constantinople was muche to blame for disanulling auriculer confession onelie because there was a Deacon or a Priest whiche had shreeuen a woman vnder her smocke Was not that a straunge matter of the Bishoppe Surely he must needes haue bene either a Lutherian or a Huguenote seing he had no more regarde too the ordinaunces of his deare mother the holie Church But I assure you it goeth now to worke after an other manner what woulde that Bishoppe haue done if he had seene brother Cornelis the whipper and such other good felowes Surely he would haue driuen auriculer confession with all that baggadge to the gallowes Seing he was so earnestly moued for such a smell matter But we will let him alone with a morren And although Chrisostome was of the same opinion and did directly withstande auriculer confession yet notwithstanding we haue nothing to do therwithal we will sticke to and keepe fast our auricular confession yea and though all the Doctours of the Churche shoulde runne madde For when all is saide it were almost as good that the Masse should be put downe and buried for euer as that there shoulde be no auricular confession Our deare mother the holie Church will take heede to that she wil not put downe nor suffer to be ouerthrowen such a trimme and necessarie thing as that is to please these Heretikes especially seeing she can defende it by holy Scripture aswell as any article before specified as you may clearly see out of the doctrine of Maister Gentianus Haruet Is it not written saith he Whose sinnes soeuer you doe forgeue the same shall be forgeuen Now they cannot forgeue without hauing knowledge first of the matter and the matter cannot come to anie knowledge but by confession made either openly or in secrete And therefore without doubt sayth he auricular or secrete confession is muche more comly and honest than open cōfession Consider well of this matter gentle Reader here the matter is so cleare that a blinde man may see it aswell in the darke as without a candle For notwithstanding that Christ speakes there of ministring preaching the gospel whereby the forgiuenesse of sins is pronounced vnto all those that beleeue as he himselfe doth expounde it saying That Paule shall open the eyes of the blinde to the end they may turne from the darkenesse to the light and from the power of the diuel vnto God so that they may obteine forgiuenesse of their sinnes and so bee partakers with them whiche are by beliefe in Iesus Christ made holie Whervpon Paule plainely sayeth That he hath folowed this commaundement not by confessing of women secretly in their eares but by preaching and setting foorth of the Gospell and the forgiuenesse of sinnes And whereas Chrysostome and all the olde Fathers haue so vnderstoode and set it foorth yet notwithstanding since that the holie Churche hath vnburthened all Bishops Priestes Ministers and Officers of the Church of their charge of preaching and haue geuen the same to images and Sainctes made of stockes and stones to be bookes and preachers to the Laie people The time and matter is much altered And the priestes beginne to finde a good taste in this auriculer confession They haue blowen this forgeuing of sinnes in at the eares They geue thee absolution with a Crosse alledging and setting foorth the woordes of Christ for proofe thereof So that it is not to be merueiled at that our Maister Gentian doeth so glorie of this Text and will with that plainly prooue auriculer confession Notwithstanding that the holie Churche hath many other cleare Textes of the Scripture whereby to proue and establish the same As for example whereas Christ sayde to the Lepre after that he had made him whole Goe and shewe thy selfe to the Priest and offer thine offering according as Moises hath commaunded For that is onely thus to be vnderstood Goe hence and shriue thy selfe vnto thine owne Ghostly Father and doe such penance as he shall enioyne you And the like where Saint Iames saith Confesse your sinnes one to an other By that did Iames meane nothing else but onely seeke you out a Priest or a Frier to whom you may open your minde and declare vnto him perticulerly al your euil deedes and he will quickly geue you absolution especially if you let him see a peece of golde For by interpretation of our deare mother the holy Churche One to an other is as muche to say as the Priestes and Friers onely And therefore where Sainte Iames following right in the same place saith And pray one for an other we may very well vnderstand that thus as though he would say Pray onelie for Friers and Priestes that the world may be cleane cleansed of them and Purgatorie filled with them The .2 Chapter Treating of the Sacrament of seuen orders of matrimonie of the holie oyle or oyntment and of the number of the .vii ▪ Sacramentes AFter this commes Maister Gentianus to the rest of the Sacramentes and sayeth thus As touching the seuen orders is there not a playne Texte in Saint Paule where hee sayeth Doe not neglect that which is in thee whiche is geuen thee by prophesie and laying on of handes of the Priesthood for that is asmuch to say as Take good heede and see that you doe not take vppon you to be masse Priestes before you haue bene Porter Candle bearer Chorister or Acoluthus Subdeacon and Deacon for all these must goe before if you wil haue the other to followe as we haue heretofore declared by scriptures Then he doth further declare that matrimonie is a sacrament bicause there is written This is a greate mysterie I say in Christ Iesus and the congregation But I could be very well content that gentle Gentianus had helde his tongue there and neuer haue written so It is verye true that our deare mother the holie church hath bene accustomed heretofore to bring in the same for a testimonie or witnesse before that the common sorte had read or were acquainted with the scriptures but now the time doth not serue any longer to geue men brickbattes for turfes or to make them beleeue that the Moone is made of greene Cheese for euerie one will pretend now
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
friendes in riches and may bestowe some of our ouerplus vpon them which wee like best Like as our louing mother the holie Church hath neatelie concluded Therfore is Maister Gentianus to bee vnderstoode after this manner Forsomuch as he doeth verie Doctorlike conclude saying Wee may not repose or trust hereto to much to witte that Christ shoulde haue made full satisfaction for vs For albeit that S. Paule euerie where doeth teache otherwise and in anie case will haue that we shall repose all our confidence without anie surmising or doubting vppon the merites and satisfaction of Christ yet this is not to be vnderstoode literallie ▪ as the Heretikes do take it but spirituallie that is to say after the glose interpretation of the spirituall Councell of Trent like as we haue sufficiently declared aboue And therefore is that likewise true which Gentian doeth gather hereof to witte That God doth not accept or allowe the conuersion and repentance of Heretikes for so much as it is not done as it ought to be And it is not an easie matter as he saith to make God a flexen beard For that can none do but our deare mother the holie Church of Rome which hath foure white feete and can not erre Therefore hath shee in token that she wil make God a flexen beard a religious custome to make her God with a graie beard like to flexe And in their procession when they carrie Corpus Domini about they doe likewise make a god with a flaxen bearde and so beare him triumphantlie about with a Tabber pype in manner as though they were going to the Theater or to the playing of a Fensers price And howe be it that Gentian saith God will not be derided or mocked that is vnderstood by the liuing God which is in heauen and not by the same God which our deare mother doeth keepe as prisoner in the Sacrament boxe against her festiuall solenmizations For that is a patient God and is neuer angrie but alwayes pleased alike and at one staie prouided alwayes that he be saflie kept and well garded from myse mothes and wormes which are his deadlie foes Now followeth the exposition vpon the sixth and last part of Maister Gentian Heruet his Epistle treating of the ignorance and wicked life of the Huguenote preachers and of the Holines of the Pope and other Prelates The first Chapter Declaring the lothing of Gentian Heruet and what we◠must doe when a Priest doeth lothe so much that he doeth cast the Sacrament out of his stomache after he hath said Masse IN the sixt and last part saieth Maister Gentian that he doth maruellouslie lothe when hee considereth the qualitie that is the custome and life of the newe Huguenot Preachers But it were not good that he should consider that to much after he hath song Masse for otherwise he might make a mad sturre and giue the holie Church both her hands full He might by ouerlothing cast a calfe and so cause the louing God to voide his stomacke Were not that a goodlie loathing It is true in deede that the Romish church is prouided in this respect that who so doeth cast the calfe shall againe suppe vp the same without salt Yet hereby might growe a greeuous matter for the calfe might cause him to lothe more then he did before insomuch as the good God would lodge no longer in his stomacke and then should we be driuen to burne him and to keepe the holie ashes for a relique vnder some aultar This were in verie deede most blasphemous and worst of all for our deare mother the holie Church that shee should handle the matter with her blessed God as she doeth with Heretikes and Huguenotes True it is that vpon a time when the Doctors were assembled together at Paris and with this matter beeing greatlie encombred there was one of the ancient which did esteeme and passe it verie lightlie saying Seeing hee did permit himselfe to be crucified of the Iewes why should he not suffer him self to be burnt of vs And thervpon was it concluded that which yet in these dayes is to bee seene in the Cantils of Masses and all Masse bookes to wit that both he and the cast Calfe shall together bee burnt without redemption and thereof to be made holie ashes for to seale on the first day in Lent or on Ashewednesday all good godlie or deuoute people therewithall on their forehead Yet were it not meete in these dayes to followe that Councell in burning him seeing the Heretikes doe on all sides so ouercharge him for if he perceiue nowe that the Catholikes will also burne him his heart might fal into his heeles cause him to loose his courage quite and than our game were quite lost Therefore I would wishe Maister Gentian to be friendlie in treated not to loth so sore especiallie after he hath said Masse or else if in cace his stomacke be so tender that he cannot abide anie filthines he ought to beware frō looking to muche on the Huguenote preachers forsomuch as they bring such lothsomnes to his stomacke The ii Chapter Of the great knowledge holines of Priestes Monks BVt I pray you let vs heare whereat he doth so much loath Hee saith first that they are the most ignorant and the moste vnlearned which are to bee founde in the world after that that they are likewise of a wicked life But before he doth come so far he doth aboue al protest That there is in some Priests Monkes other religious persons a certaine excessiue and beastly ignorāce yea that some do lead a verie lewde life Which he doth handle verie wisely circumspectly to the end we should the sooner beleeue him to desire a reformation aswell as others do Like as we may lightly gather hereof according as himselfe doth witnes that he hath expounded the sixth article of the coūcell of Calcedonie permitted the same to bee extant in print Is not this a great matter an vnfallible token that he meanes the reformation of the mind He hath assuredly deserued hereby a fatt benefice or a Bishops myter Yet doe I not regard so much the first point that there are such ignorant Priestes which cannot reade their Masse nor Dirige bokes And if they can do that what neede they any further Therfore is Gentian to blame to esteme them vnlearned howbeit I surmise he hath done thus to shew that he hath learned Rhetorica or The arte of eloquence and vtterance For thereby is learned That if we seeke greatlie to rebuke any man it cannot be done more aptlie than by dilating and amplifying his default in comparing him to some one who hath bene tainted with the like For as touching the Monkes it is no maruell though they are vnlearned seeing their profession doeth require the same and the more ignorant they bee the welcomer and more acceptable are they to their Couent For those which are verie well learned haue
found anie more fitte than Iulius the second of whom is written That he threw Saint Peters key into the riuer of Tyber protesting that thenceforth he would vse and helpe him selfe with S. Paules sworde And in verie deede he passed his whole time of Popedome with warres effusion of bloud For albeit that hee was maruellouslie addicted to dronkennes and to other fleshlie filthines and especiallie to that Sodomiticall incontinencie like as appeared by two noble children which the Queene of France had sent to Rome by the Cardinall of Nantes whiche did further this good holie father in his beastlie appetites yet besides this he had no greater pleasure in the world than in warres For proofe whereof it is to be read in all Chronicles that he within the space of seuen yeares had brought aboue twoo hundreth thousand persons to their ende And therefore it is good right and reason that he with his armes shut vp this quarter We might ouer and aboue haue brought in this quarter manie other Popes and holie fathers of the Clergie who mainteined the contrarie parte against the Emperours with great commotions warres bloudshed Like as haue bene Gregorie the 7. Victor the third Vrban the thirde and Paschal the seconde against Henrie the fourth Gelasius the second and Calixtus the second against Henrie the fift Adrian the fourth and Alexander the third against Frederike Barbarossa which was also trode vpon with feete by Alexander Honorius the thirde Gregorie the ninth and Innocent the fourth against Philippe the brother of Frederike and against Frederike the second the first Frederiks son and against Conrade the sonne of Frederike the seconde And Clemens the fourth against Conradine King of Naples and sonne of Cōrade Insomuch as they handled the matter so roughlie that after William Duke of Holland the Dominion of Rome was for the space of xvii yeeres without an Emperour vntill that Rodolphus of Hasburg was elected for Emperour who for that cause would not come there taking example as hee said by the Foxe whereof Aesope maketh mention in his Fables who being sent for by the diseased Lion to visit him in his sicknes like as other beastes had done made aunswere That the footesteppes did fraie him which were all bent towards him but there were none which returned againe We might then say I rehearse all such worthie champions and holy fathers and inserte them in this quarter which haue so wilfullie breathed against Emperours Gods anointed But forsomuch as our intent is not to repete euery Popes historie but only to manifest the noble progenie of the holy reuerend Clergie And that eche may very well know that in the registre of kinred wee cannot nūber further than 32. degrees to shew a noble discent the rather for that wee haue brieflie touched such Popes their feates where anie mention hath bin made of them Therfore do we referre the reader in this behalf to the Historiographers prosecute our last 8. quarters of the Papistical discent with their skutchions banners and quarter maisters in due and decent order So then do these eight last quarters depend vppon Coniurers Necromaneers Poysoners other such like which worke with the Diuell and his crafte and weare for their armes Owles Howlets Battes Kites Crowes Blacke dogges and Diuels clawes For their squiers do I know none more meete than the diuell him selfe whom in their coniuration they inuocate and call vpon except they would haue Simon and Elymas the coniurers In like manner and for their banners canne they not finde more fitter cities than Rome Babylon and Aegypt from whence their Gentilitie hath taken roote forsomuch as they haue alwayes bene replenished with such diuelishnes except they will haue hell it selfe where their first father the Diuell long since hath farried and prepared their places Nowe then in the first commeth our Syluester the second forth as foreman who was Pope about the yere 998. This was first a Monke at Flueria vnder the dominion of Orleans named Gerbertus and after that beeing remoued to Ciuill in Spaine to studie applie his booke got a Maister who was skilfull and of great experience in this arte and by the ayde of his maisters daughter with whom he was verie familiar did steale one of his especiall and chiefest bookes in that art got him packing therewithal without saying farewell And to the end he should not be trapt in his theeuerie he did bequeath the Diuel his soule with a solemne oth alwayes prouided that he might returne into France and be prosperous in his attempts After that he became a Schoolemaster and further maister to Otthonis the third and to Robert Hugon Capets sonne and to Lotharius by whose ayd he was made Archbishop of Rhenes howbeit Benedict the 7. deposed him as an Heretike and Coniurer Yet after that by the helpe of Otthonis the 3. whom he had taught his art he became Bishop of Rauēna and at last to be short Pope of Rome and made with his maister the deuill a compact that hee shoulde liue so long till hee said Masse at Hierusalem supposing that the same woulde neuer haue happened But the maister deceiued the scholer For in the citie of Rome was a Chappell which was called Hierusalem in the Church of the holie Crosse and saying Masse there hee waxed sicke and perceiued the Diuels comming for him to their feast And herevpon the Historiographers declare that he became penitent and confessed openlie his offences commanding that his dead carcase should be throwen vpon a carre the oxen permitted to drawe it ▪ whither they would so the oxen drewe the carre before Saint Iohns church at Lateran where he lies buried and it is said that he wroght manie miracles there Yea this is to bee seene before the same church pictured verie brauelie in a table And therefore this holie Syluester shall occupie the first place in this last quarter forsomuch as of him are proceeded all other hellish fathers which with their plaguie spiritualtie haue possessed and replenished the world After this may follow Iohn the 19. who likewise had friendlie and familiar conference with Robin goodfellow like as had bene taught him in the schole of the foresaid Syluester and with the ayd of his maister the Diuell gotte the Popelie triple crowne on his head about the yere 1005. but possessed it but 5. moneths And after went to catch Moles proceding forwards to view his masters Maygame in Purgatorie or thereabout Yet in that short time he did great good For he confirmed All soules day which then was newlie inuēted and first registred in Clunie Abbie by Odilius I suppose he knew before that he should shortlie after goe visit the soules in Purgatorie and helpe them there to celebrate their feast The third place we cannot by right attribute to any sooner then to Benedict the ninth who before being called Theophilactus had lien at studie together with one Laurentius
sortes are here to be sold Buy what you will for monie downe told Churches Priestes Altars Offrings and Crownes We passe for quicke sale all cities and townes Fire Franckincense Dirges and pardons from paine Hell Heauen God the Diuell we giue all for gaine Wherewith a good Abbat doth finelie agree who being asked Papa cuius partis orationis That is to say What part of speeche is this word Pope Answered that it was Participii partis Quia partem capit a Clero partema Seculari partem ab vtroque cum totius orbis doloris significatione sine modis temporibus That is to say This word Pope is a participle or of the qualitie of those which put foorth their hands on both sides of the dishe for he receiues of the Spiritualtie hee receiues of the Temporaltie doth parte stakes on both sides without measure or end to the great anguish and sorowe of all the world And for proofe of this may be sufficientlie perceiued by the taxes or valuing of Benefices wherout the Pope must alwais haue his share For to let sky a manie of scrappes which he so carefullie doeth gather from vnder the table of the Beneficed like a dogge onlie the first yerely fruites which the Bishops Abbats Prelats and other beneâ—ice buiers must alow the Pope do amount onelie in France yere by yere but to tenne times an hundreth thousand Crownes Yea in the time of Pope Pius the 2. were void in France aboue twentie so of Archbishoprikes as Bishoprikes which brought to his coffers a hundreth twentie thousand Crownes After that he receiued not much lesse of xl Abbies which were likewise voide in his time And further of Priories Deanties and Parsonages he got in no lesse than an hundreth thousand Crownes And aboue all these were there about an hundreth thousand parish Churches Pastorships which the one with the other did eche alow to the Pope xxv Crownes Behold and consider if this doth not in the whole amount vnto xxviii times an hundreth thousande and more xl thousand Crownes Reckon then and ouercast all the other profites besides the first fruites And then ponder what a monstrous summe of money al other countries throughout all Christendome doe bring together which in a manner are serued with the like sawce I omit the reuenewes which he receiueth and is paid euerie yere by the strumpets of Rome amounting for eche paid a Ducate aboue fortie thousand Ducates besides that which he dueth likewise get of the Iewes and further that which is brought him in the chamber of penance where the remission of all sinnes are rated and taxed at a certen price like as we haue touched before and graunted dispensations for to marrie with their neerest kinred whiche is not allowed to anie but such as be riche For thus soundeth the text Et nota diligenter quod huiusmodi gratiae dispensationes non coÌ„ceduntur pauperibus quia non sunt ideo non possunt consolari That is to say And note diligentlie that such fauour and dispensations are not alowed to the poore for they are not and therefore can not be comforted Behold this is a text of the Bible which speaking of the people of Israel vnder the name of Rachel saith that she is mournfull and doth bewaile her children and can not be comforted because they are not present This doeth the holie Romish Church vnderstand of the poore fellowes which haue no Ducates or Crownes of golde and therefore can not be relieued in the chamber of penance where none finde ease but such as will come off and deale liberallie But who were able to declare al the sundrie merchandizes fines trumperies and simonie of the most holie fathers and Pope of Rome It is euen a verie bottomles poole whiche doeth surpasse mans capacitie Insomuch as wee neede not maruell that Pope Iohn the 22. after his discease did leaue vnto his successours xxv Millians or xxv times thousand thousand Crownes in redie monie which after our reckoning is fiue hundreth tonnes of golde Besides all that which he whilest he was Pope did wastfullie spende and consume with whores and knaues with sumptuous and daintie fare with riot and banqueting and other such like Popelie holinesse the which vndoubtedlie was an infinite masse of monie Therefore it is that the Archbishop of Maydenburg noting this summe and hauing cast and reckoned that in the time of Pope Martin the fift were brought into Rome as good as nine millians of golde which is nine times thousande thousande Crownes onelie out of France with great admiration vsed these wordes Iudicet timoratus quae vorago haec That is to say Each one which feareth God record and iudge hereby what an vnsatiable bottomlesse poole this is But what nedeth further repetition hereof Euerie one doth know wel inough that al things with the Popes of Rome are set at sale And this appeareth sufficiently by the worthie actes of the holy fathers Alexander the 6. and Leo the tenth For of the first did Iohn Picus Prince of Mirandula write thus Vendit Alexander Cruces Altaria Christum Emerat ipse prius Vendere iure potest That is to say Vpstart Pope Alexander and out with his male And made vp his market What set he to sale Christ by Saint Maerie Altars and Crosses He bought them to sell them Men liue not by losses And of the other did the learned Poet Accius Sannaharius indite as followeth Sacra sub extrema Si forte requiritis hora Cur Leo non potuit Sumere vendiderat That is to say If this to knowe be your intent Why Leo at his dying day Could not receiue the Sacrament What other cause did lette I pray But that for greedie gaine of gold Out of his hands the same he sold. But if promotions and benefices were onelie to be solde for monie and bribes then were our deare mother the holy church to be borne with and not greatly to bee blamed But what helpeth it It is apparantlie perceiued that they are to be gotten by Ruffianlike liuing whorehunting periurie and abhominable Sodomiticall filthinesse For to the end I let slip that Pope Paulus the third after that he was put by the third time did at last obteine a Cardinals hatte by the importunate instigation of his sister Iulia Fernesia Pope Alexanders strumpet who threatened to forsake him vnlesse he would admit her brother into the honest and worthie fellowshippe of Cardinals To the end I also let slip the forenamed litle Cardinal of Monte who by his filthie Sodomitical mildemeanour possessed the Cardinals hat of Pope Iulius de Monte. Those which haue but a while frequented Rome can testifie that it is a common order vsuall course yea it is not of to day nor yesterday but it is one of the olde traditions or customes of the holie Romish Church which she without setting downe in writing hath receiued from the father to the childe or from heire to
whether flies dare presume to beshite it With other more weightie questions without mesure or end wherein the Heretikes are nothing seene nor can tell no more of than of the wind which last blew of my hat therfore it must of necessitie followe that they are most ignorant vnlearned They suppose it is nowe as it was in the dayes of Paul the other Apostles wheÌ„ there was no talke of Bachelers nor Masters of Art when as Quotlibets horned or forked Sillogismes Quidditates Identitates Realitates and other such like rattes nestes were not yet found out when Fishermen were preachers and Tanners Apostles And therefore are they all busie with their Paul and their Prophetes and scoffe at all that our Doctor subtilis Iohannes Scotus Doctor Angelicus Thomas de Aquino That our Albertus Magnus Petrus Lombardus Occa and all other such like famous and learned Doctours haue written in great bookes and large volumes and whiche they haue after deepe and speciall speculation concluded and sette foorth for chiefe and principall articles of our beleefe But we pratle in vaine they must at the least go yet these ten yeares to schoole if they will be reputed and taken for learned What tattle I of ten yeares A wise Doctour of Diuinitie said to Erasmus That in nine yeares could not be vnderstood what onelie Scotus in his argument vpon Petrus Lombardus had written And another said That it was impossible to conceiue one sentence or place in Scotus except hee had Aristotles Metaphysickes at his fingers endes What a good yeare meane these Heretikes then that they are learned because they haue read the Bible or S. Paule or Augustine and Hierome Or because they vnderstand Hebrew the Chaldean and Greeke tongues They must to it a litle better and must yet these twentie or thirtie yeares goe beate their braines in their common scholes and drawe Aristotles breeches ouer their eares or else they shal remaine but vnlearned doltes all their life time and can neuer proceede Maisters of Arte or Bachelers I say not Doctours Yea although they had eaten seuen Bibles and know asmuch as euer did Paule Therefore it is no maruell that maister Gentian doeth cast in their teeth and vpbraideth them with their ignorance forsomuche as they did neuer tast the knowledge and doctrine of our mother the holie Church nor yet the wisedome of the deepe grounded and surpassing learned Louanistes The .vi. Chapter Declaring the life and reformation of Huguenote Preachers and the citie of Geneua and to the contrarie of the great vertues valure of the citie of Rome and of the loue and kindnesse of the church of Rome And of the taxations or rate booke of the penaunce Parloure COncerning their liues Maister Gentian doeth put in vre his arte whiche he learned of the Oratoures and maisters of eloquence and filed speaking Forsomuche as he doeth first burden his contrarie partie with suche crimes as his owne conscience doth pricke him for and findes himselfe guiltie in Notwithstanding he doeth handle the matter very circumspectlie For he saieth but that hee hearde say That in the Citie of Potiers in Fraunce was executed a Huguenote Preacher who had all his life time bene a thiefe and murtherer and had with his owne handes murdered as good as a hundred persons And if so bee that this be true it seemes straunge vnto him that suche preachers will accuse and rebuke the Pope of Rome for a theefe and raueniâ—g bloudhounde and the Cardinals and Bishoppes for villaines and reprobates In deede it were straunge For it is vnsitte that one Woolfe shoulde bite an other They ought rather to be faithfull friendes together and say according to the common prouerbe Te ti Te mi Clawe me and I will clawe thee or Keepe my counsell and I will keepe thine Howebeit Master Gentian will not say or assure much thereof For he saieth that he knoweth none such wherein as an honest man he doeth acknowledge his faulte in time least he might be taken for a brother of that companie Therefore although he saith that the common brute goeth that there are some Huguenote Preachers whiche are little better than those whiche stande by the high way side Fellons and rauishers of virgins yet he soone letteth slippe his purpose and doth leaue them for such as they are He feares perhappes that he might come to nigh the holie seaâ—e of Rome and rubbe the holie fathers to neere the gall For it is not onely a common reporte but the verie truth which euerie one may see and feele That whensoeuer suche fellowes are wanting which might fittely serue to furnish a Gallie they are not to be found in anie place more readie than at Rome For according to the glosse which is written vpon the decrees Rome was first founded and built by Rouers and Fellones and doth yet obserue her auncient customes Wherefore it is called in Latine Roma as though one shoulde say â–ª Rodens manus that is gnawing the handes Like as the saide glosse doth testifie in the decrees with this following verse Roma manus rodit Quos rodere non valet odit That is to say Rome gnawes the flesh from th'andes of euerie one And hates all those of whom she can haue none Which being considered by the good worthie king Alphonsus he was wont to say That the greedie rauening birdes called by the Poetes Harpies did not nestle or dwell anie longer in the Islandes â–ª but were remoued to Rome and did possesse the Romishe Court. And too this purpose in like maner did Pope Adrian the 4. lament and complaine vpon to Iohn of Sarisburie Bishoppe of Chartres saying that the Pope of Rome was rightlie named Seruus seruorum that is A slaue of slaues forsomuch as he was a seruant and slaue of the Romanes which are the verie slaues and seruantes of couetousnesse Like as the Glose doth also testifie in this common verse Seruierant tibi Roma prius Domini Dominorum Seruorum serui nunc tibi sunt Domini That is to say O Rome in time past Lords of Lords were thy vassals But nowe at the last Slaues of slaues and ranke rascals Are Lords ouer thee As all people see Yea he said further That the Pope of Rome was no more a follower of Peter but of Romulus which Romulus in the time when the citie walles were a building did murder his owne naturall brother called Remus And within a small while after did perforce rauish the wiues and yong virgins of his neighbours the Sabines vnder pretence of keeping a speciall day of solemnization Insomuch as the citie of Rome is meerlie founded sanctified and hallowed with murder riot and rauishing of women And therefore it is no maruell though such birdes keepe their feastes there and are so welcome into it Yea not onlie Murderers Spoylers by the high way side and Rauishers of women but also all whatsoeuer without terrour a man can not call to mind
scape scotfree with foure poundes one Ducate and six Carlines and so of all other Vnderstoode alwayes that this valuation is ment and taketh hold so long as the Romish Court is resident on this side the mountaines namely in France For if she haue her habitation on the other side the hilles as in Italie then for poundes and pence Turnois shal be reckoned pounds and pence stearling like as the Iurist or Lawier Ludouicus Gornesius hath written and mencioned In summe they can not commit anie so great a faulte but they may at Rome for a peece of monie haue dispensation for it so scape free without blame or punishmeÌ„t insomuch as they shall neuer come in Purgatorie if they can keepe themselues from hell mouth Whereas maister Gentian shal be more welcome a great deale than at Geneua or elsewhere amongst the Huguenote Preachers And this worthie Booke or Epistle which hee hath made may serue him verie well at Rome for a speciall recommendation to the holie Father the Pope for to obteine him a Bisshops Myter or a Cardinals hat The vii Chapter VVherein is giuen to Maister Gentian and all other holie Catholikes good and wholesome counsell And thus the booke concluded BVt aboue all things in the worlde I would wish master Gentian to be perswaded to remaine stedfastlie and sticke close to the olde customes and traditions of his predecessors like durte to a carte wheele and he can not speede amisse For although he bee then a good fellow with the rest or an Aleknight or one which loues the companie of pretie wenches yet so long as he is not an heretique it makes no matter hee needes but once in a yeare to go to shrifte and obserue a highe feast daye and then shall he be taken for a good faithfull subiect of the holie Catholike Church And admitte that after his deathe he should passe to Purgatorie yet shall so many Masses which nowe are fallen in price and become good cheape be said for his soule that he with hose and shooes shal flie to heauen as straight as a sickle Therefore must I greatlie maruell and reioyce at his wise deliberate and wellpremised conclusion which hereto hee hath annexed to witte That hee will remaine permanent in the lappe of his dearlie beloued mother the holie Churche of Rome without medling or hauing ought to doe with the Heretikes For seeing they cannot as he saith he faithfull forsomuch as they will not beleeue all whatsoeuer the holie Church doth beleeue and in especiall will not beleeue the holie Sacrament of the Altar Seeing also it is a lie that we ought not to beleeue anie thing but whatsoeuer God comprehendeth in the Scriptures and that we may not adde or diminishe anie parte thereof and that in like case the Scripture doeth holde on our side beeing rightlie taken and vnderstoode after the exposition of the holie Church Seeing they doe also call vs worshippers of idols like as also the Iewes do seeing their liues be no better then good christians liues and that they detest and deride al prayers fastings and mortification Seeing their Preachers and Ministers may worthilie be reputed for ignorant and vnlearned yea also reproched for lewde wicked liuers and that they canne bring vs no better demonstracions nor alledge other reasons than is in the Scripture and that master Gentian euen vntill this verie time hath heard say that there is no saluation without the Church so will hee then liue and die with his deare holie mother the Church and wil not at anie time forsake her but vnmoueable remaine with her for euer For although he with great hast did offer an answeare and makes a shewe as though he woulde runne in poâ—t haste to the Huguenotes sermons yet he is not in earnest I esteeme him to be so stedfast and obstinat that he will not easily alter his hide nor his spottes like as Ieremie doeth say of the blacke Moore and the Libarde In the meane while notwithstanding when I consider the merueilous burning zeale wherwith he is driuen then am I of meere necessitie forced in the name of the holie Church to beseech God that the Huguenotes do not answeare him but may find so much to doe with other hardie and waightie matters that they doe not thinke on Maister Gentian for feare least it might so fal out which I hope not that he might be chaunged forsomuch as it seemes that he is driuen with such seale to his saluation that hee regardes neither Hedge nor ditch but runnes so directly thitherwards as a yong headelesse Ducke Therefore had I rather request the Pope to cast a morsell in his mouth and giue him a good fatte benefice to the ende he departe not from vs in such haste for it were to great a losse if the holie Church shoulde misse such a strong pillar They might go nigh to fall both in the ashes which Gods good mother and all the Saintes which are at Bruxelles on the high altar of S. Goele deliuer vs from Per omnia secula seculorum that is to say For euer Amen Further I am friendlie to request the good man which did translate the Epistle of Gentian into the Dutch tongue that he will take thus much paines more for the commoditie of our deare mother the holie church and to the reioycing of the foresaid good man maister Gentian to translate this our exposition of his Epistle into the French tongue to the end that the Wallons may in like manner vse this our Bee hiue and gather the honie honiecombe thereout to the renoume glorie and honour of our mother the holie Church against all her foes The conclusion of this booke to the Christian Reader HEre hast thou welbeloued Reader a short exposition and declaration vpon the Epistle or letter of the most learned Doctour maister Gentian Haruet which serueth not onelie thereto but to all other bookes and writings of the Catholike writers and defenders of the Romishe Seate For we haue herein as brieflie and expresselie as may be rehearsed the two chiefest foundations wheron all their Scriptures reasons conclusions and Syllogismes are founded and built namelie The first The holie Catholike Church what shee is whereon shee dependeth and howe farre her authoritie and power doth streatche And the second namelie The expositions of the Scripture wherein eache may see with eyes that howbeit the Huguenotes and Lutheranes do alwayes referre them to the text of the holy Scripture yet our deare louing mother the holy church can so aptlie handle the said text that shee maketh it so fitte and pliable as it doeth wholie bende and stretche to her aduantage Then reade the same and accept our paines in good worth and considering the grounded reasons of all commotions and insurrections which from fourtie yeeres hitherwarde haue bene in Christendome for causes of Religion and Gods seruice pray vnto God that he for his Sonne Iesus Christ his sake will shortlie appeare
fashion and when they come to be full growen Bees then must they the thirde time bee salued againe with oyle and therewithall they come to a full naturall and most perfect kinde The locke of this Booke HErein I thought good to instruct thee good reader to the end thou mightest discerne the nature and propertie of these Bees from the other common honnie Bees and not to thinke that in all respectes they agree but differ in many But whosoeuer hath any vnderstanding will perfectly perceiue it of him selfe Therefore will wee not trouble thee any longer but make an end of this our Bee hiue Each reade consider specially ponder all the witnesses and allegations which are alledged herein as well out of the Scripture as other Bookes I trust he shall reape commoditie by it God the Lorde lighten all our hearts with his holy spirit and keepe vs from all errours through his euerlasting trueth wisdome and Sonne Iesus Christ to whom belongeth all praise honor and glorie with the Father in the vnitie of the holy Ghost Amen FINIS Afterwarde Bishop of Antwerpe Vinum 〈…〉 the 〈…〉 that 〈…〉 do 〈…〉 lie Vinum Co◠〈…〉 is to 〈…〉 good coloâ—â— smell and 〈◊〉 As well shee Saintes as hee Saintes They were called Geâ—ses 〈…〉 of 〈◊〉 against the Papistes Lutheranâ—â— Huguenotes are Heretikes â–ª Church of God and Heretikes Ioh. 10.3 4 â— 14 25. Iohn 10 1â— Mat. 15.9 Ioh. 10.9 Iere. 7.4 Ephes. 2.20 Esai 59.21 Ephe. 4.15 16. Colo. 1.18 and 2.19 Iohn 15.6 which witnes is to this purpose set foorth of Iohn Audre as Panormitanus Hostiensis Bernardus Lutzenburgen in the 4. boke of the Heretikes in the 5. part and by other moe Catholike wrâ—ters Iohn Patriarch of CoÌ„stantinople Bonifacâ—us â— the first head of holy Church Phocas Popes accoâ—â—â—â— for Antichrists The Grekes against the Pope of Rome Iohannes the 23. pope The Grekes do answere pope Iohn This doth Iohn Man-deuil write of in his 7. booke Eâ—genius 4 Constantiâ—us Leo. Images forbidden despised The cause wherefore the Popes did diuide the Empire The Grekes and the Germanes did withstande the forbidding of priestes to marie â—il Boniface 8. did set it vp by force Berthramus Nota. Io. Scotus BereÌ„garius Huldricus Bishop of Auxburge Bernardus Iohannes Sarisburien Petrus Bloix Deuilish Griphines Petrus Valdo Petrus de Vinea Guilielmus de sancto Amore. Petrus Cass. Dulsimus Iohn VViclef Iohn Hus. Hieronym de Praga Nicholaus Clemangis Oldecastell VVight Paul Cravv Hieronym Sauanerolâ— Okam and Dante The Phariseis gloses The church is aboue the Scripture Deut. 4.1 12 32. Pro. 30.6 Apo. 22.18 This is thus set forth by Ioh. Eckiâ—s in his book called Enchiridium loco com Guilielmus Blindasinus The ten coÌ„maÌ„demeÌ„ts falsified Look in the Catechisme or the suÌ„me of our beleeue printed at Antwerp by the commandement of the King of Spaine Item look in Thomas de Aquino vpoÌ„ the ten commandements and vpon al the catholike doctours euerie one of them All which haue cleane left out the seconde commandemeÌ„t â–ª in the lettting foorth of the ten commandements Mat. 26.27 Maâ— 14.23 Lu. 22.17 1. Cor. 11 2â— Marke touching this the Master of the Sentences in the 4. booke the 12. dist 4. ca. And vpon the Encherid of Eckius in the booke of Bernard of Luxen In the 12. part of the 4. booke of Heretikes and in al other Catholike writers who do specially treate of this matter This standeth in the third booke of the CouÌ„cels in the Councell of Constance in the 14. session 1. Cor. 7.9 and 2. 1. Timo. 3.4 A charge to the bishops Heb. 13.4 1. Tim. 3.4 This is set foorth in plain words in the Decrees of the Popes in the Chap. Proposuisti in the 82. dist and in the Chap. Decreminus the 22. dist and in the chap. Tene the 31. dist it is likewise in the book of the Sentences in the 17. dist â—n the 4 chap. In the 4. Epist. of Pope Cere in the first book of couÌ„cels fol. 422 col 2. and 423. This standeth euen thus word for word in the booke of Decrees in the chap. Sors noÌ„ est causa 26. quaest 2. Math. 5.32.19 7. Mar. 10.4 Luke 16.18 1. Cor. 7.10 Christning breakes matrimonie of the common laye people Deus dedit In the chap. Peruenit causa 31. quaest 1. Conc. Trib. the 6. chap. in the decrees in the cap. Impu in the ca. Si quis sacr caus 27. quaest 1. In the chap. Hac ratione cau 31. qu. â— Rom. 7.2.3 1. Cor. 7.9.28 1. Tim. 5.14 Strange languages in the Church 1. Cor. 14. the whole chapter thorough Eâ—lcius in his Encheiredion Figius in libro cont Hosius in a certeine boke which he set out of this matter onely a Deu. 4.2.5 32.12.4 8.13.32 Iere. 11.4.8 Esai 1 12.2â—.13 Mat. 15.9 Col. 2.20 21 22 23. Exod. 20.4 5.22 Deu. 12.8.9 Leuit. 26.1 Deut. 4. whole thorough Deut. 16â—22 Esai 40.41 42. whole through Iere. 10. Abacuk 2. Ps. 115. and in other innumerable places 1. Iohn 5.21 Leui. 19.26 Deâ—t 18.10 11. Con. Laodicen ca 30 Con. Cart. cap. 39. cap. Non oportet cap. Auguris caus 26 quaest 5. L. Vnica co de thesauris lib. 10 cap. illos 26. quaest 2. Coniuring This coniuratioÌ„ you shall find worde for word in the Masse booke More coniurations Nota. Senora Maria Osorio Christning and coniuring of Belles Bonifa 8. C. alma mater F. adijcimus de senten in sexto And Gregorie 9. Ea permittim in decreta 4 de Sententia excommunicat Peruse like wise Philippum Francum vpon the saide Cant. Alma mater F. adijcimus nu 4. other Canonists Caldar in tract de interdictis in par un â—7 Iohn Cald. Albert. de Rosat in dictionario supâ—r verbo Campane Processes for the knolling of Aue Maria. Christning of ensignes Iodocus Tiletanus not contented with the Gospel In his booke written agaynst the confessioÌ„ of the preachers of Antwerpe a This is also specified â–ª in â—ecisionibus rote in decisio 1. num 3. in nouis Anton. Maria in addit 1 decis rote nouas de Bigamis nuâ— â— is likewise defeÌ„ded by the Iurist Caâ—olo ruino in cons. 109. num 1 in the 5. booke and of SigismuÌ„dus Neapolitanus b Eckius in Encherid Locorum communiâ— in the chap. Ecclesia 2 Tim. 3.15.16.17 1. Gal. 8.9 Cap soâ—s non est 26. quâ—st 2. Col. 2.2.3.4 5.6.7.8.9.10 and 20.21.22 The rules or 〈…〉 Dominiâ—ke 〈◊〉 Barnarde 1. Pet. 2.2 Iohn 14.29 Iohn 15.15 This is specially written in the 5. booke 〈◊〉 deâ—re in the Bul of Pope Nicholas 4. beginning exiit qui senec his 1. de verborum signis This standeth plainly in their Legends â–ª and in the booke made of the might of our Ladie Rosa Crans which Alanus did make by the inspiration of Marie the Egyptian or of Egypt To die in a gray friers habite Conformitiâ—ies Iesuits Egnatius Leguiola Garaffa This is specially writeÌ„ in the 5.
booke Sacri Deâ—re in the Bull of pope Nicholas 4 beginning Exiâ—t qui seminaâ— Nec his quis â— de veâ—b signiâ— Pauline Gastaline Iulia causes the yong men maidens to lie in one bed together 〈◊〉 old wife of Venice A subtil fashion of a Bible Names of diuers orders of religion Of mens cloisters Orders cloisters of women Brotherhoods Knight brethren It is sinne against the holye Ghost to do any thing against the Popes decrees Iohannes Blindasinus Iere. 23.29 Hebr. 4.22 Iohn 5.34 Iohn 7.19 2. Pet. 2 19. Psa. 119 1â—3 Esai 8.20 Ephe. 2.20 Capitulo Si Roman parag quib ad hoc dist 19. Iohn 2 27. EuangeliuÌ„ aeternum at Paris This doth Mat Paâ—â—s write being in those dayes a writer of Histories In the foresaid ca. Si Roman dist 13. In the 3. â—â—oke and 〈◊〉 beginning Fraâ—â—â—scuâ— sublin â—ur Confirmites of Saint Francis better than the Gospel yea S. Francis is set in Lucifers chaire aboue Angels Iodocus Rauesteyn Tiletanus in his book written against the coÌ„fession of the preachers at Antwerpe printed in Anno. 1567 1. Pet. 1.23 This hath also amoÌ„gst other bene openly defended by Siluester Prâ—erias chiefâ—st â—ard of the popes court in his booke written against Martin Luther Augustinus in the 19. Epistle ad Ianuarium in the booke of baptisme against the Donatists in the 3. chapter it is brought in again the 95. chap. Quis nesciat distin 9. Item in the booke of the vnity of churches in the 3. chapter Item in the booke named de Genesi ad litteram lib. 2. chap. 1. Item in the booke de peccatorum meritis lâ—b 1. cap. 22. In the booke de natura gratia cap. 51. and in his â–ª 19. Epistle to S. Hierom. and is brought in in the cap. Ego solis dist 29. Item againste Criscouium Grammaticum lib. 2. cap 32. Item the 21. Epistle to the Bishop Fortunatus and in the 112. Epistle to Paulinus Item in the 3. booke agaynst Maximinus in the 3. chapter and in many other places mo b August vpon these wordes of Iohn whosoeuer hath the bride c Athanasius in the beginning of his booke against the infidels Origene in the 7. homilie or sermon vpon the prophet Ezechiel and in the 7. homilie vpon Esaias Hilarius vpon Matthaevv Irinaeus in his 2. booke Cap. 56. agaynst Valentinus c. and in his 72. Epistle c Tertullian in his boke de Praescriptionibus HaereticoruÌ„ Cyprianus in his sermon of the baptising of Christ and in his 3. Epistle ad Ceâ—iâ—iâ— â–ª and is brought in in the chap. Siâ—olus dist 5. wherewith doeth likewise agree Cap. Si frustra cadem distinct Chrysostomus in the 4.9 Sermon vpon the 24. chapter of Matthevv Item vpon the 95. Psalme Hieronymus vpon Matth. cap. 32. and vpon Esai cap. Vino Distinct. 37. and cap. Non adferamus 24. quaest 1. Ambrosius vpon the 4. chap. of the epistle to the Corinthians The holy Church is aboue all auncient fathers Bookes of the ancient fathers falsified Cap. Si Roman dist â—â— a Monarchy is to say a realme or region gouerned at the wil and discretion of one man onely b Augustine in his boke de Praedestinatione saÌ„ctorum in the booke de bona per seuerantia de natura gratia de fide operibus de perfectione iustitiae thoroughly Item in his retractations IteÌ„ vpon the 70. Psal. and vpoÌ„ the 31. Psal. and in many other places mo c Ambr. vpon the epistle to the Romanes and in the booke of Isaac and the soules Chrysostome in his sermon of adding to the holy Gospell vpon the wordes of Paule to the Philippians on the first It is no matter how so that Christ bee preached And in the 4. Homilie or Sermon of Penance d Augustine in his booke of true Religion and in the Booke called Confessiones In the 10. Booke and 42. chapter Item in his 4. booke to Boniface in the 4. chapter e Agustinus in his first book of the vse and professioÌ„ of holy Church 34 Chapter and in the 44. Epistle writen to Maximinus f Augustine vpon Iohn in the 24. treatise Leo in his fiftenth Epistle to the Palestins g Epiphanius in the the thirde part of the thirde Booke of Heresies in fiftie and one Heresie This doeth Epiphanius set foorth in the Epistle written to Iohn Bishop of Hierusalem which Epistle is set forth by Saint Hierome like as appeareth in the third volume of his Bookes Theophilactus vpon the twentie and fiue Chapter of Matthew h Ambros. vpon the epistle to the Romanes the 1. chap. of the death of the Emperor Theodosius in the 3 part of his bokes August in his 49 epis to Deo gratias presb vpon the 113 Psal and whole thorough in his booke de ciuit dei Lactantius whole thorough in al his bokes and specially in the 2. chap of his 2. booke and in the 5. booke of Gods iustice in the 8 chap. Origen in his 4. booke against Celsus Athanasius in his booke against infidels Clem. in the 6. booke Stromaton and in the booke called Protrepticos Hieronymus in the explanation of the 65. chapter of the prophet Esai Chrysostome in his sermon vpon the 2. and 11. chap to the Hebr. and in his 2. sermon of Lazarus August in his 54. epist. to Maced in his 66 serm of the time and Hypog the 9. booke against Pelagius i Cyp in tract de simplicitate praelat and is rehersed cap. loquiÌ„ dom 24. quaest 1. Hier. vpoÌ„ the epist of Tit. 1. cap. Chrysost. hom 35. and the 20. chapter of Matthew and standes cap. vlt. dom 40. i Gregorius in the epist. ad EulogiuÌ„ Patriarch of Alexandria and in the 35. epis to Iohn Bishop of CoÌ„stantinople and in the 6 booke of the epistle to Maurice ca. 94. Pelagiâ—us ca. nullus dist 99. Gregorius in the 4. booke of letters cap. 80. Col. 2. against the Bishop of Constantinople wherewith Augustine doth likewise agree in his thirde booke against Dotius in the thirde chapter saying â–ª Let no man take vpon him to be bishop of bishops Tertullian in the 4. booke agaynst Merâ—io Augustinus against Amantius in his first booke 12. chapter Cyprian in his 2 epistle vnto Pope Cornelius Augustinus in the Booke sententiarum of Prosperus and is set foorth cap. dum frangitur de consecra dist 2. and in his 26. treatie vpon Iohn Hieronymus in the â–ª 3. chapter vpon Sophanius Gelasius in the cap. compeâ—imus de consecra dist 2. and many other mo Irinaeus in his 5. booke against heresies which is of Areâ—as and Andreas bishops of â—esaraea afterwards followed Tertullian in his boke against the Iewes in the 3 booke agaynst Merchio Hieronymus in his epistle to Marcellus The Holy Church aboue all Councels Generall councel neuer came to any good ende Cap signifi ffaiunt de electione electi postea In the couÌ„cel of Lateran holden at Rome an 1519. 20. in the end of the 2. ses and 1.
Touching this loâ—ke vpon the scripture Iohn 12.12 Matth. 23.7 Mat. 27.6.29.31.32 Cap. consecrat Si qualiter ergo de consec dist 1. Baalim is as muâ—ch to say in Hebrew as a Capteine a defender a master or such like and therefore they did name dead persons and other creaturs which the people did choose to be theâ—r patrones or capteines and aduocates Baalim The holie Romish Church doth followe many examples of the heathen All Saints in place of all heathen gods This doeth P. Barnardo of Luxenburgh witnes in the booke called Catalogus Haeveticorum Durandus in the booke called Rationale diuinorum ofâ—icior â–ª in the first booke in the Rubrike De Dedicatione Eccle. You may reade this in the boke of Decrees cap. Clericos ff pont dist 21. In the 4. booke of the Senteâ— â—etri Lombardi in cap 10. Numa Pompilius In the 7 booke of the 〈…〉 at 〈◊〉 an 54 cap. 2. dist 21. Petras de natali lib. 7. â—ap 3. Dâ—ran 〈◊〉 diuino ofâ—â— b 7. Rubr. de festo S. Petri. Iohannes de Voragine in hâ—stor â—ombarâ—i cap. 105. Bapti manâ—uan fast 8. Durand rational diuino ofâ—i lib. 7 Rubr. de caâ—â—ed Petrus de catho lib. 3. ca. 140. Bap. Mant. fâ—â—t 414.2 Pythagoras in the first verse of his golden verses or aureorum carminum Plato in his boke called Timeus whom manie as well Greekes as Latines haue here in followed Ezech. 20.18.19 S. George Chrystopherus This doth Guido de monte Rocheriâ— write in his boke called Encheiâ—id sacerdot im that is to say The Manuel of priestes in titulo de Sacramentis Eucharist Traditions of the holy church Ephe. 2.10 This was euen thus concluded at the last councell of Trent in the 3. session where as the determination of the Church was made equall with the Scripture The Indians haue in one part of the countrie a maner of garment made of the feathers of Popingates of all colours the more fantastical changeable that their garment is the more it is esteemed The examination of Heretikes Howe men shall examine Heretikes Sortes currit is as much to say Argumentes wordes called also for that Petrus Hispanus other writers of the Louens Sophistrie doe for the most part vse those exaÌ„ples in their Dialectica and are alway busie therewith a This is an argument or prophesie of faggots Sortes currit in these are all feinid names which the diuines alway vse in their subtile disputations to the end no man shall vnderstaÌ„d them but their owne scholers Thom. de Aquin. in the 3. patte Summar Item in the 4. booke of the Senten and in the Extrauagaâ— â–ª in titulo de cons. missar all thorough And ca. Ego â—ereng through the coÌ„ dist 2. in the Clementines de reliq veneratione Sanctor and by all Catholike doctors Iâ—hannes Scotus in the 4. booke of sentences The sacrament of miracles at Bruxels At Padua This doeth Thomas de Aquino set forth and the Legend of Gregorie and Vincentius Lirinensis and all other Catholike writers A miracle of the fiue words This he writes in his booke called the description of Italie in the 184 leafe â–ª the copie whereof was printed Anno 1550. and the same booke is priuiledged by the Pope of Rome This did the Catholike doctours set forth openly at VVorms anno 1557. The holy scripture a booke of brabling and a nose of waxe The Diuines of Trent Mat. 11.25 2. Cor. 4.2.8 1. Cor. 1.17 and .2.1.2.3.4 Chrysostomus in the â–ª 4. homilie of Lasarus In the preface of the Gospell of Matthew and Augustine in his 2. and .3 Episto Volusian Gloses as plain as rockes Tâ—ssing and turning of holy Scripture The keyes of the kingdome of heauen Expositio literalis The Lutherans haue found one key Expositio moralis Expositio allegorica Expositio Anagogica The scripture made a weathercocke and a nose of waxe Typica Physica The fiue keyes are 〈…〉 with sophistrie 1. Cor. 3.6 2. Cor. 3.6 The letter 〈…〉 the 〈…〉 Gentian doth blaspheme the Trinitie The holy Trinitie approued by the scripture 1. Iohn 5.7 Mat. 28.19 Ephe. 4.5 Gen. 17.10.11.13 Exo. 12 13.27 Rom. 4.11 Col. 2.11.12 1. Cor. 21.25.26 1. Cor. 7.5 Confirming of more value than baptisme Cap. nouissimo de consecrat dist ca. de his vero de consecrati dist 5 in the fourth booke of sentences in the .7 dist in the 1. â— chap. Ierem. 31.33 Iere. 31.33 Heb. 10.17 2. Cor. 3.3.8.9 11. Act. 20.26.27 Ephe. 3. â— 4.8.9.10 Col. 1 2â— Gâ—l 1.9.10.11 12. 2. Tit. 2.2 3.14.15.16.17 Gal. 1.8.9 Iohn 16.12.13 Iâ—hn 14.16.17.26 Iohn 20.31 Offering vp the Sonne in the masse Math. 26.26 1. Cor. 11.2 This woorde is set fourth by all catholike writers to this purpose as you may see in the councell of Sen. holden against Luther in the .xi. decree in the Intâ—â—im of the Emperour Charles in titulo De sacâ—â—i Missae and generally by all the Doctours of â—â—uen of Colen and of Paris as Eâ—kius Pigâ—us Bunder Ruâ—rdus with other mo Masse vsed in Virgils time Mala. 1.11 Looke prouinciale Concâ—l Senonens in the 11. decree where this scripture is alledged vpoÌ„ that purpose Looke likewise vpon Ecki Bunder Pigium Latomum Râ—ardum and such other like 1. Pet. 2.5.19 Apoca. 1.6 Apoca. 8.4 Heb. 13.15 In the .4 booke of Sentences in the .24 dist cap. 1. Roma 10.12 In the foresaid Councell of Senon decree II and in the Emperours Interim and in summa fidei Châ—â—stâ—anae set forth by the coÌ„mandement of king Philip anâ— further by all Catholike Doctours who do all generally addict the two authorities offâ—ces of priesthoode to our Priestes These are in a maner the proper wordes vsâ—d in the masse after the consecration Ca. cleros pontifex dist 21. and in the .4 booke of Sentences dist 24. De vsu pallii ad honorem Rubâ—ic de ministerio ordine Ecclesiae Heb. 7.14.17 Hebr. 8.4 and 9.25.26.27 10.1.2.12.13.14.15.16.17 Looke on the foresaid Councell Sinonense in the 11. decree in the Emperours Inâ—erim In the councell of Trent and in all Catholike bookes All which do defende that the order or office of Priesthoode could not endure eternallie if it were not that the priests followâ— in the samâ— office â–ª and do daily offâ—r vp his bodie to the Father in the Masse Heb. 7 8.9.10 Chapters Peruse thoroughly the chap. 7.24 and 27. cap. 8.4 cap. 9 25.26.27.28 and ca. 10.1.2.12.13 14.15.16 c. Aarons Priesthoode dist 21. cap. 1. in lib. 7. dist 14 cap. 8. In the 2. chap. of Councell Councell of Aquisgraine â–ª The Priestes of Caiphas race Hebr 7.11 and 8.7 This appeares also in the boke of Sentences dist 24. cap. 1. Leuites are Deacons and pardoners Dist. 21. ca. 1. Heb. 5.1.8 Looke in the foresaid Councell Sinonen de 11. and the Emperours Interim and likewise vpon Eck. â—atâ—m and other Catholike writers Heb. 8.4 In Canon Iacoâ— frater dom de consecra dist 1. Iames Basilius knew not of
the Masse Placuit vt altaria de consecra dist â— These letters are written word for worde in the beginning of the first booke of councels The name of the Masse is out of holie Scripture Missa est Iohn 1.42 Mossias is Missa Petrus Lombard in the 4. booke of Sentences dist 13. chap. 1 dist 24. cap. 3 Missa is an Hebrew worde and vncerteine what Missa after the Hebrew is Nisset Missa of Massah â–ª a curssing Exod. 17.7 Dan. 11.38 Missa is Maosâ—â— Ca. altaria si non fueâ—inâ— de conse dist 1. Masse to bee done vpon a foâ—re cornered stone 1. Cor. 10.4 Psal. 114.22 Esâ—â—e 28.19 Mat. 21.42 Mark. 12.10 Luke 20.17 Act. 4.11 Rom. 9.33 1. Pet. 2.6.8 Mat. 15 4 â–ª 6. This is euen so concâ—â—ded and estâ—â—lished vpoÌ„ the glosse in the â—ecree in the chap. altaria si non de consecrat dist 1. and in the booke called Enâ—heiâ—idion sacerâ—otum of Guido de monte Rocherâ—i At what houre Masse must be saide Albe â–ª Mat. 10.12.24.13 Eccle. 2.20 Psal. 126.5.6 2. Cor. 4.10 1. Pet. 4. Cassuffle â–ª The transubstantiation anno 1168. confirmed for an article of our beliefe 〈◊〉 6.55 The explanation of the Sacrament Iohn 6.35 The Canon of the Masse Looke in the Masse booke in the Canon of the Masse The prayer of the priest at the eleuation and consecration of the Offertorie Another praier to the same effect Luke 22.20 1. Cor. 11.25 The Sacrament compared to a wine Tauerne This is the verie praier of the priest ouer the Beere from worde to word as it standeth in the Masse as Munst. saith The changing of the Beere Difference among the Catholike Doctors touching the Sacrament â–ª Of the great trouble and disagreement among the catholike Doctours as touching the wordes of the Consecration reade Syluester Priâ—rias in his golden Rose â–ª in tract 2. diâ— paâ—asceues Petrus de Aliaco vpon the 4. 〈◊〉 of Senâ— quâ—â— 5. Armacanuâ— in the 9. boke ca. 5 The explanation of Petrus de Aliaco Thom. de Aquin. 5. part qâ—est 78. article 5. Vm the last syllable of these fiue words Hoc est corpus meâ—m In his booke of the Trinitie Durandus reade the 16. chap. of the second part Comestor â–ª Bishop Gardiner of VVincheâ—ter Gods bread made of an Indiuiduum vagum or wild veseken Iohannes de Louanio These questions you shall haue in the wriâ—ters of the Senâ—en vpon the 1. 2. cap. of the 12. dist vpon the 1. cap. of the 13 dist in the 4 booke of the Sentences Whether a rat or a mouse do eate the bodie of Christ. In the booke of Sentences the 1. chap. dist 11. A mouse and a sinner in the 1. chap. of the 9. dist in the 4. booke of the Sentences Wine with water transubstantiated This question you shal haue in the writers of the Sentences in the 5. chap. the 11. dist in the 4. booke Looke in the booke called Encheiridion sacerdotum in the 3. chap. de sacramento Euchar. In the 4. booke of the sentences in the before named dist Whether a Priest being halfe dronken in a dream can make the bodie of Christ c. Guido de monte Rocherii Iere. 11 1â— Mat. 4.3 The diuell did Masse in the wildernesse Massah is Missa This word beâ—ng thus alledged 〈…〉 in his manuel in the â—â— chap. of Iohn and all whatsoeuer is betwâ—ne both of the drinkâ—ng of his bloud he hath left in the penne Iohn 15.1.5 Luk. 24.30.31 In his manuel or â—ncheiâ—dion 〈◊〉 communium in the cap. of Cardinals thâ—re he saith that 27 of Christs disciples were all Cardinals Looke in the foresaide booke of Eckius and vpon other Catholikes which do found vpon this argument Act. 2.42 Act. 2.45.46 1 Cor. 4.8 This is set forth by brother Barnard of Luxenburgh to this end with the arguments following in the register of Heretikes in the 12. part of the 4. booke This is written by the foresaid Barnard Professor of diuinitie in the same place before written Cyprianus in his 3. epistle and 2. booke written to Caecilius Psal. 72.1 Dist. 4. quaest 2. Eckiâ—s in his Manuel or Encheiridion locorum Eckius and Barnardus in the places before spoken of and named A drie Masse on good Friday In the 18. Homil or sermon vpon the 2. Epist. to the Corinthians Chrysostomus This is the answer of the before written Barnardus brought vpon this place Of merites iustification All sinnes are â—eedle slâ—nes 1. Iohn 3.4 Dâ—ut 27.26 Galat. 2.10 Iam. 1.10 Ephes. 4.18 Colâ— 1.21 Rom. 5.12 2. Cor. 15.56 Rom. 6.23 Rom. 3.8.9.10.11.12.22 Roma 5 2. Gala. 3.21 Ephe. 2.3 Galat. 1.3 Ephe. 1.5 Colos. 1.21 Roma 10 2â— Ephe. 5.16 Roma 3.18 Iohn 1.29 1. Pet. 1.19 Esaie 53.5 1. Pet. 2.24 Esaie 53.4.5.6.7 Gala. 4.4 Gala. 3.17 Cor. 5.21 Act. 2.24 1. Pet. 3.18 Colo. 1.15.16 Iohn 1.1.2 Iohn 1.4 Ioh. 3.15.16.18.36.4.14.5 24.6.35.40.7 38. Roma 3.22.26.28 30.4.5.24.5.2 Gala. 2 16.17.20 3. throughlie 5.6 Phil 3.9 Colos. 1.12.23 Roma 3 24. Ephes. 2.8.9 Roma 4.4 Tim. 1.9 Tit. 3.5 Ephes. 3.12 Rom. 5 1.8.1.32.33.34 Heb. 10.22 Roma 2.16 Galat. 4.6.7 1. Iohn 4.19 Esaâ—e 49.15 Roma 4.7.8 2. Cor. 5.19 Roma 3.25.4.7 Luke 1.77 Colos. 1.14 Heb. 8.12 Esaie 43.25 Ezech. 36.22 Psal. 103.12 Iere. 31.34 Esaie 43.23 Ezech. 36.12 1 Iohn 2 2. 2 Pet. 1.19 Psalm 99.5 Esaie 53.5 1. Timot. 2.5 1. Iohn 2.2 1. Cor. 6.20 Rom. 1.33 Act. 4.12 Colos. 2.10 Galat. 5.2.3.4 Rom. 8.55 Heb. 9.24 and 10.12 1. Pet. 1.7 1. Pet. 5.6 and 4.12 Heb. 12.5.6.7 Psal. 30.7.8 1. Cor. 11.32 Rom. 5.3.4 Heb. 12.2 Colos. 1.24 Rom. 8.17.28 2. Tim. 1.8 Mat. 22.23 Mar. 12.29 Gala. 2.10 1. Cor. 8.46 Roma 3.9.10.11.19.22 Roma 5.12.17.19 Luke 17.10 Roma 8.7 Gene. 6.5.8.21 Iohn 3.6 Roma 4.4.11.6 Phi. 3.7.8 Gala. 15.16 Roma 11.6 Gala. 2.16.3.11.12 Roma 10.5 Esaie 1.12.58 5. Iere. 7.12.13.14.9.13.14.10.8.18 22. Workes of the Catholikes Esaie 1.15 as before In the .24 session de satisfactionis necessitate c. Cap. 2. These are the proper wordes of Paule to the Romanes in the .4 Chapter 2.5.6.7 These are the very wordes of the councell of Trent the .6 session can de iustificatione In the booke called confessiones siue Doctrina qâ—ae nuper aedita est a ministris ecclesiae Antwerp Imprinted at Louen per Petrum Sanguam 1567. and is written in the .24 leafe Rom. 4.17 Rom. 5.12.17.18 1. Cor. 15.21 Ephe. 2.3 They are the wordes of the Councell of Trent in the 7. ses titul de satisfactionis necessitate finctu c. â— In the 7. session at the councell of Trent de bapt cano 10. Sinnes committed after baptisme T it 3.5 Ephe. 5.26 Math. 3.11 Mar. 1.4 Luke 3.3 Act. 13.24.19 4. Rom. 6.3 In the .14 session can 2. de sacramentis poenitentiae In the 4. canon of the same session and in the booke of sentences lib. 3. dist 4 These are the very woordes of the schoole writers like as they are sette by Gabriel
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
further in the 3. ff de prima lotionâ— manuum Clem. vnica de iureiuranâ—o â–ª veâ—s postquâ—m â—bi and in ff Cerâ—um and the same is set foorth likewise by Restaurus Castaâ—dus in tract de imperatore quaest 36. and the forme of the truth is sette forth in cap. Tibâ— domine dist 63. This you shall finde in the booke called Ceremoniale eccl in the first tit of the .3 booke This doth Barbazia a Catholike Doctour set foorth thus and is so vnderstood of the Canonistes Ca. Cuncta per muâ— dâ—m 9. quaâ—sâ— â–ª 3 and the glosse in the chap. ad apostolicae de sententia â—e Indie in 6 and so thorough in quaest 23.32.45.46 Antonius de Rosellis in tincta de conciliis Regiâ—aldus Poluâ— in the booke which he wrote vpon the councelles of Trent 2. Cor. 4.4 Iohn 12.31.14.30.26.11 Ephe. 2.2 Matth. 4.9 Luke 4.6 Apocal. 13.2 Apocal. 17. â— And this is by 〈…〉 of the citie of Rome â–ª in hâ—s boke against the Iewes and in the 〈…〉 â—oke against Maâ— on Lactaâ—t â–ª 〈…〉 in the 〈…〉 Read lâ—kewise the epistle of â—eo â—liensis aduersus Paschalem in the 2. booke of Councels fo 809. Papa pape The glosse vpon the preface of the Clementines vpon the chapter Quoniam vpon the worde pape and here he doth allege a Poet whoÌ„ he names Angelicus which is to say an Angel or an Angelicall Poet. The spiritualtie not â—n anie subiection to anie temporall Magistrate nor Officer For the marke or priestly character reade Thomas de Aquino â–ª Scotus and other scholemen and then ioyne therewâ—th all that which Iohn writes in his Râ—uelation touching the same character Câ—p. nullus clericus 11. quaest 1. Priestes right Sodomites Anacletus in his Epistle of the sorowfulnesse of the Bishops ' and their innocencie or complaint in the bookâ— of the decrees â—ap â–ª legeâ— ecclesiarum causa 3. quaest 6. This you shall finde in the 2. epistle of Anacletus of the admission of Bishops and Archbishops It is likewise in the Decades cap. accusatio quoque causa 2. quaest 7. in the decrees Iuonis in the 4. bookâ— Psal. 81.1.6 This procedeth forth after in the said epistle of Anacletus In the 5. verse of the saide Psalme This is set out with plaine wordes in the cap. Duo sunt dist 69. and in the cap. Sacerdoâ— dist 95. cap. Quis dubitat dist 96. Guido de monte Rocher in his Enchâ—iâ—idion Sacerdotum Rubr. de sacramento eucha cap. 2. Apoc. 13.17 Stella clericoâ—â—â— read the 10. cap. of the 2. part Iere. 16.20 â–ª Luke 18 â–ª Psal. 194.2 Rom. 14.14 Rom. 14.13 Zachar. 2.8 Math. 8.20 Luke 9.5.8 Spirituall persons ought to be rich In the booke that he made of the councel of Trent Luke 15.10 Ca. Constantin In the othe which they take before they be admitted Bâ—shops This is the argument of Eckius in his Encheiâ—id To pray to images Reade the first chap. of the 4. parte fol. 4. In the Epistle of Pope Adrian read and accepted in the couÌ„cell of Nice act 2. reade the 2. booke of the couÌ„cell fol. 482. a. b. act 2. pag. 486. Act. 2. Synod Nicaenae pag. 480. Concil Nicen. of Irene â—â—tione 5. synod Nicaena pag. 498. â—ctio 4. pag. 504. â— Images couered with blewe cloth Aâ—â—io 3. synod Nicaen pa. 498. In the epistle of Adrian to the synod act 2. fol. 481. The brasen serpent In the foresaid episâ—le sent to the fathers of the Councell A miracle In the table of S. Georges miracles Brasen serpent burnt 2. Reg. 18.4 Psal. 96. Psal. 28.8 Psal. 27.8 Psal. 4.7 2. Iohn 1.1 Num. 15.38 Deut. 6.8 Matth. 23.4 Read the councel of Nice act 4. fol. 521. There doth the Monke Theodosius declare these pleasant histories of the dreame of Constantine and of the waren image of Cosmus and Damianus This prettie ieast was read in the councell of Nicaen by the Monke Stephanus out of the booke of Sophronius reade of the 2. booke of the councels in the 2. councell of Nicaen act 4. fo 520. ad Diuerse particular images painted tables of the holie Church The trinitie with three faces Deut. 4.12 This did the fathers of the Councell off Nice cut of thus the like â—ckius saying that the Iewes were addicted to idolatrie Angels with wings S. Micael with his balance Read also in fol. 107. Rom. 3.4 Galat. 4. Ephe. 2. Antonine parte 3. tit â—4 cap. 20 par 4. tit 9. cap. 7. Bonauentura in â—ent lib. 4 dâ—st 15. Barnard Rosetus in sermo â—0 Petrus Sotus in assertione Caâ—lâ—o de bonis â—peribuâ— â–ª and all other Catholike writers 2. Cor. 3.7 Exod. 34.30.35 Moses with hornes The three Kings Psal. 72.10 The Oxe and the Asse by the cribbe Esaie 1.3 Saint Lungies with a Lance. Iohn 19.34 Iohn 19.37 Zach. 12.18 Forbidding of meates In the decrees Cap. Sexto dist â—5 Fleshe forbiddeÌ„ to be eaten and wherefore Durandus in the booke called Rationale Diuin officiorum li. 6. Rubr. de aliis iâ—iuniis Nu. 22. This is to bee found in the booke of a Monke called â—eander Albertus of Bâ—lloigne named the discourse of Italie in fol. 242. â—â—kius in his pamphlet Leuit. 11. Deut. 14. Gene. 1.25 1. Tim. 4.4 1. Tim. â—â— In his Enâ—hâ—â—ridion Touching Lent seeke the decres Statuimus with the .2 folowing dist 76. and cap. Solen de consecra dist 1. and chefely cap. Quadra de consecra dist 5. where this argument is rehearsed In the foresaid chap. here followeth the verie woordes of the Glosse vpon the decrees Can. Quadra de consecra dist 5. Occasion of the fasting daies In the booke of decrees cap significa de electione ca. Deus omni 2. q. 1. and the Glosse vpon the argument of the .6 booke of decrees A woodden Asse drawen about Washing of feete The Popes crowne The Popes crosse Bloudie mantles and hattes of the Cardinals Durandus ration diuin offic lib. 4. râ—b de terr num A white garment Cope and stole in the Masse Peruse ouer the exposition of Durand Innocentius de offic Miss and Guidon de monte Roch â–ª the which haue expounded all this very neatly Creeping to the Crucifixe and burying it The holy ghost on Whitsunday The Crucifix ascendeth to heauen Col. 2.21 In the Masse booke Festiual dayes This is sung in the .1 collect in the â—mber weeke of the Aduent This is sung the Saturday following nexte after Col. 2.14.16 Gal. 4.9.10 In his Enchiridion A forbidding of matrimonie for Priestes Rom. 8.8 Leuit. 10.18.11.25 1. Tim. 4.3 Here aboue in the 1. 2. lease Nonnes murther their owne children This visitation and that which was founde there is written by Iohn Ball an English writer in the argument of his booke of the life and conuersation of Popes Iohn Pontan in his booke de immanitatâ— Cap. 6. This is writteÌ„ by Huldrick bishop of Augsbridg in a letter which he sent vnto Pope Nicholas 1. about the yeere 265. treating of this
matter Peruse the 11. chap. of the second part This is euen thus set downe word for worde in the decrees Cap. Dâ—lectissimiâ— Causa 12. quae 1 and in the 4. letter of ClemeÌ„t in the 1 part of the Councels Pythagoras whoÌ„ Plato did imitate in the goueâ—nement of his citie Married women common Psal. 133.1 Act. 4.32 For what cause the Church of Rome is called Catholike Seeke for this in the .2 chap. of the second parte All these goodly exposiâ—ions are written by the reuerend Bishop Durand in his booke called Rationale diuinorum officiorum in the .1 booke Rub. de ministerio ordine Ecclesiae And in the .4 booke of Sentences Psal. 24.7.9 Iohn 10. In the .4 booke of Sentences the .3 chap. In the 4. booke of Sentences the 4. chap. Acoluthus in Greeke is with vs as much as Page or one which followeth vs. Iohn 8. ca. and is repeated in the 4. booke of Senten cha 5.4 Dâ—st cap. 6.4 Dist. cap. 7. 4. Dist. cap. 8. and peruse the same allegatioÌ„ by Durand In the 23. and 77. Dist. Peruse the 11. chap. of the 2. part Ceremonies of the holy Churches in general Esaie 52.7 Rom. 10.18 This expositioÌ„ is set downe by Durandus in his booke called Rationale diuinorum officiorum chap. 7. Num 8. Slippers and breeches of the Popes Seeke the 10. chap. of the 2. part Durandus touching the Masâ—â— Search the 15. and 16. chap. of this 2. part Durandus his booke Pro. 22 28. Thus doth Eckius and all other Catholikes expounde it Auriculer confession These are the very wordes of Pope Innocent the 1. in a generall councell coÌ„cluded and is set down in the decrees Chap. Omnis vtriusque sextâ—s de penietentis remissionibus Nectarius In the yeare 395. This is set out in the storie triparâ—ite in the .9 booke Chap. 28. Chrisostome vpon the .51 Psal. and in the 3. Homelie vppon the .12 chap. to the Hebr And in the Homelie of penaunce c. Iohn 20.28 Whose sinnes you remit c. Act. 26.18 Chrysostome vpon the .23 of Mathewe the .44 homilie Mathew 8.4 Marke 1.44 Luke 5.14 This witnesse is by Eckius and all other Catholike writers interpreted to this sence Iames. 5.26 The SacrameÌ„t of seuen orders 1. Tim. 4.14 Looke the .18 Chap. of the .2 part Looke the 19. Chap. of the .1 parte The SacrameÌ„t of matrimonie Ephes. 5.32 Looke the 17. Chap. of the â— parte Looke the .1 chap. of the .2 parte Seuen bishops in the low countreis Vigilius Henricus de Vrâ—â— maâ—ia vpon the fourth booke of Sent. dist 1. Matth. 12. Luke 11. Apoc. 13 18. For each letter in greek makes one number 5.20.20.30.2 EKKΛH 200.10.1.10 Σ. IAI 30.1.30.10 TAΛI 20.1 KA Thâ—s makes together 666. Apoc. 13.17 Fire a Sacrament The finding of the Crosse a sacrament Water a Sacrament The Maister of sentences in the .1 chap. the dist and .4 booke Henricus de Vâ—â—maria vpon the foresaide texte of the sentences In the Masse booke Mark. 6.13 1. Cor. 12 2â— Act. 20.10 2. Reg. 4.34 â–ª Of inuocating â—mages looke the 4. leafe and 13. chap. of the 2. parte In the councell holden at Nicen in the 1. session in thâ— Anathematisme Idola Images are Saintes This historie is writen in the golden Legende Also in the booke of Leander Albert of Boloigne which he hath named the description of Italie in the 164. leafe of this booke printed in the yeare 1550. Item it is written by Vincent Lirinensis And so forth by brother Bernarde of Luâ—enburgh Doctor of follie in the 11. parte of the 4. booke called Catalogus Haereticorum Thomas part .3 Quaest. 25. Article 3. Latria Bonauentura super senten lib. 3. dist 9. quaest 2. this is reâ—ersed by brother Bâ—rnard of Luzenburge Leander Albert and other besides Heb. 9. throughout Col. 2.17.18 Gal. 4.9.10 and so foorth The faith of the Iewes out of Moses lawe Ceremonies of the Lutherans 1. Cor. 14.29 1. Cor. 11.2.25 This is in the decrees chap. vasa de consecra dist 1. And it was the Prouerb of Bonifacâ— of the marters Bishops Looke the foresaid Chap. Vasa In the Decrees and that which followeth And the councell Tribur Can. 9. Looke the whole first dist de consecrat in the decrees A synagoge of Iewes at Rome This taske hath authoritie without Italie But within Italie is a pounde Turnoys changed to a pound Sterling The Pope agreeth better with Iewes Turkes and Heathen than with Huguenotes Looke the .13 Chap. of the second part Iere. 7.17 Queene of Heauen Golden Calfe Agnus Dei. In the booke called Ceremoniale Roman Eccle. All these vertues are ascribed to the Agnus Dei or lamb of God. Looke also the 4.5 and 6 cap. of the 2. part Peruse the 4. chap. of the 2. part Touching this turne also to the 1. chap. of the 4. part Looke the 13. chap. of the 2. pâ—â—t The Image of the crosse prayed vnto Iohn Tekel the Popes Legate and after that Bishop of Mentz did preach this at Franckfort anno 1517. Latria Read the writers of Sent. which haue altogether concluded this after this maner The feast of the Speare Nailes of Christes passion Sponges The Asse taile The Manger Ezech. 9.4 Tau is an Hebrew word signifying with vs a token For that which Ezech doeth call Tau that doeth Iohn expounde for a seale Apo. 7.3 Thom. de Aquin. in the eâ—positioÌ„ of the Masse Guâ—do de monte Roch. in Encheir sacerd or the Pamphlet of Priestes in the title De Sac. Euc. Seeke alâ—o Durandus and Innocent for they do expounde these crosses also in like manner Looke the 16. chap. of the 2. Looke the 16. â—2 Gala. 6.14 Gala. 3.13 Deut. 21.23 Saintes 1. Tim. 2.5 In the councell of Nice in the councel of Trenâ— Peter Lombarde in the â–ª 4 booke of Senten .. dist 45. Bâ—nauent dist eadem arti 2. Looke the church songue beginning Aue praeclara maris stella Also looke the Masse bookes and the seruice of our Ladie Marie her Rosarium Hortulus animae the .7 tydes and other Popish bookes which are replenished with such pranckes This doth Bâ—â—nardinus Ochinus rehearse in his Apologio Graie friers Blacke friers Croutched Friers This storie is set foorth in the Churche of Loreta affirmed in the historie of â—eander Albert of Bullin called The description of Italâ— where he is writing of Recanati This demonstration is also written in the Church of Loret and is repeaâ—â—d by Leander Albert. Luke 1.48 Iohn 2.5 Offices of Saintes Homer in his 1. booke Iliadâ—â— â–ª 1. Reg. 8.39 Esai 43.3.14 and in manie places Psal. 50.15 Esa. 63.6.43.11 Esa. 63.16 and 64.10 Latria looke the 3. chap. of the 4 part Dulia Hyperdulia lokâ— the 1. chap. of the 4. part Mat. 4.10 Deut. 6.13.10.20 Galat. 4. â— â–ª The Scripture is full of such Looke the 4. chap. of this part Ge. 48.15.16 This witnes is brought forth by Eckius â—â—â—â—derius and all other Catholike writers treating
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
dist 5. Ca. Carnium de consâ—cr â–ª dist 5. Platina Naucler Abb. Vrs. Iohn the 21. Alexander the 6. Paule the 3. Laura Fernesia Constancia Peter Aloisius Iulia Fernesia Murthers committed by Pope Iulie Looke before in the 5. chapter of the firste parte Vigilius A Argenterus B Morilion C Peruse Iohn Marius and other Historiographers Pius the 4. In defensionâ— pacis cap. 24. parte 2. First fruites This calculation and reckoning is to bee read in the hoke called Desensio pro libertate Gallie Eccl. aduers. Rom. aulam made by the parliament of Paris and deliuered vp to king â—odâ—wickâ— the 11. in the 72.73.74 and 75. article Peruse also here of Charles Molinaeâ—s in the booke de Annatis and search the tare of Bishoprikes and Archbishopriks and Franciscus Duarenus de sacâ—is Eccle. ministris ac benefiâ—iis in the end of the booke In the booke named Taxâ— Cellar Apost cuÌ„ notabilibus iuxt stylum hodiernuÌ„ Rom. Cuâ—iae in Rubri de Matrimonial This writeth Francisc. â—etâ—ar and Maâ—sil Paâ—a in defen pacis In his booke called Sylua locorum commun This is rehearsed in the life of Petrarch of that which is written of Vergerio Squarciasico which within â—â—le did liue vpon the said time Felâ—ius in cap. ex parte 1. De officio delegati Iacobatiu â–ª in tract de Conciliis Tit. 4. Chap. 4. This is repeated by Restau Castaldus in tractat de Imperat. 1. Cor. 2.2 Questions of Catholike Doctours Doctor subtilis is to say a profound and deep witted doctor so do they coÌ„monlie cal Ioh. Scotus Doctor Anâ—eâ—â—â—us is an Angelicall or Angellike doctor and this is the Sirname which they giue Thomas de Aquino Metaphysica is to say those things which surpasse nature as Spirits Angels c. And it is the name of a booke which Aristot. hath written of supernaturall things Of the citie of Rome Gloss in cap. Fundamenta Nâ— autem De electiâ— elect potestat in 6. This writeth Iohn of Salisburie himselfe in his booke called Speculum or the Mirrour In cap. quotiens 1.4.7 * Iohannes de la Casa Archbisshop of Beneuenta hath written a booke in commendation of Sodomitrie calling it A godlie worke saying That he tooke great delight in the same and vsed no other bedâ—ellow â–ª He was Deacon of the Apostolical chamber the Popes Embassadour throughâ—ut the whole countrie of Veâ—ice and hee is the same which first permitted the registre of the forbidden bookeâ— to be extant in the yere 1549 the 7. of Maie And the booke wherof we meÌ„tion was printed at Venice by the printer called Noâ—us Petrus Aâ—etinus hath bin likewise a great friend to Popes and hath published many bookes 〈◊〉 he treates of many matters touching bâ—wderie and caused manie filthie and vnseemelâ—e pictures to be made at Venice and sundrie sortes of by sleeping to be printed and made a booke and exposition vpon the same In the yere 1558. in the dayes of Paule the 4. was one at Bullin who did openly in the publike scholes argue vpon Shrouâ— tuesday against Matrimonie in comendatioÌ„ of Sodomitrie Of this disputation the Italian bookes be full This doth Salâ—st declare in his historie named Bellum Iugurthinum Ezech. 16.25 In Reg. Cancella In regula de â—alore exprimeâ—â—o Col. 4. Iere. 13.23 S. Goele is the chiefe Church in Bruxe's a citie so called In the Masse booke Commendation or praise of Bees Melissa Psal. 118.12 Esaie 7.18 Natural hist. lib. 11. Cap. 18. Domesticall Bees Tame Bees Wilde Bees 4. sorts of Bees Thicke and sanguine coloured Like waspes Pheres Papa pateâ— Apum Argentina and Nummularia are phrases alluded to coyne or gold siluer Tiber Sene and Dilie are riuers so called In the 21. boke of the natural historie in the 13. Chap. Imprinted at LoÌ„don at the three Cranes in the Vinetree by Thomas Dawson for Iohn Stell 1579.