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
Romish schole and take vpon them to face vs out with their Paul with their Esaie their Ieremie What a mischiefe Do they not know that those fellowes whome they alledge and bring vs forth were likewise esteemed for Heretikes as well as they are themselues Yea â–ª in so much that one of them was hanged another was burnt the third clouen thorough the middest with a saw the fourth set vpon a wheele c. And therefore are we no more moued for them than for a bladder full of beanes For the holy Church of Rome would neuer accept their doctrine but vpon this bargaine and condition to wit that shee might alway applie the same as she should thinke good and as might best come to passe for her selfe and that no reuoking nor reuolting nor appellatioÌ„ should be made against her doings no nor that the name of Iesus Christ should in that case serue like as shall by vs shortly in the part next folowing be declared at large For this verely is most true that if our blessed Lorde him selfe would haue followed the exposition and coÌ„mentarie which the Priestes Phariseis Doctours had at that time made vpon the holy Scriptures in the name of the holye Church he had neuer bene crucified or hanged vpon the crosse But because that hee would full wisely go and bring in newe matters and so set vp a newe reformation according to the text and doctrine of the Gospell like as these Heretikes go about nowe to do therfore did they deale so hardly with him Notwithstanding that nowe since the holy Church of Rome hath so finely handled and set forth this newe religion of Christ and brought it vnto such a trim frame that nowe it is very gladly receyued of euery one in a maner yea and if it were so that these Huguenotes would accept the same setting it forth likewise surely men would no more be so readie to bring them to a stake as heretofore they haue done yea and pretend hereafter to do But nowe to come to our matter againe it is necessarie that we well consider and substantially declare wherein the worthines and authoritie of the holy Church doth specially consist what commandements traditions and ordinances of the same men must receyue and accept without all contradiction or gainsaying And this for so much as our Doctors of Louen are troubled with so manye other profounde and deepe questions that they haue not the leasure to set out this point effectually is notwithstanding the right ground and fouÌ„dation of all their building yea and is most needefull to our saluation and to the extirpation and rooting out of all heresies For it may be demanded Whether men shall holde for commandementes and traditions of the Church only alone that which is plainely set forth in the scriptures of the olde and newe Testamentes Or els that which the olde holy Fathers Doctours as Augustine Chrysostome Hierome and such like haue left behinde them in their bookes and writings or a great deale rather that which hath ben concluded in the holy Councels either els that which the holy Popes of Rome haue ordeined and enioyned or last of all that which is scraped together out of the one and the other all layd in one Pastie and baked in one Cake and which is nowe in our dayes obserued in the holy Catholike Church of Rome The 2. Chapter VVhereby is declared that the Church vvith her povver and authoritie can not be inclosed vvith in the pales of the holy Scripture but that the Church may adde to the Scripture or take from it vvhat she thinkes good and therevpon are many examples and profouÌ„d reasons alledged VPon this demande profound proposition very much might be saide but we will make short of the matter And to begin withal we conclude with our Master Gentianus and with the holy CouÌ„cell of Trent That all they which woulde inclose the power and the authoritie of the Church within the limites bounds of the holy Scripture as though the holy Catholike church of Rome could reade no further than is spelled before to her in the Bible are euill and naughty heretikes yea they are euen of those Apostataes or backsliders to whom our Master Gentianus hath written this his Epistle For as touching that for the defence of their opinions they bring forth howe it is written That none shall either put to it or take from it one iote that is simply spoken to the Iewes Rabbines onely so that they should not take any such thing vpon them as to change any words of the texte and to correct Magnificat like as they haue presumed to do as meÌ„ may see clearly without a candle by the honourable Bishop Guilielmus Blindasinus in his booke intituled De optimo genere interpretandi wâ—â—ch is to say Of the best and surest maner of expounding or interpreting For therein he doeth shew very plainly that al Hebrew textes of the Bible are falsified and embaced by the Iewes yea and the like is done to all the textes in Greeke of the new Testament by some Heretikes enemies of the trueth So that neither Christ nor his Apostles nor anie of the olde Doctours should haue had the right Bible but onelie our most holy Catholike Church of Rome which only was borne vnder the right Planet and shee alone hath shot downe the Popingaie Therefore must the texte before specified be vnderstoode and meant of the Iewes alone and of such like Heretikes which haue so falsified the textes of the Bible But you may not gather by this that the holy Church of Rome is not licenced to ad vnto the Scripture whatsoeuer shee doeth marke to be yet lacking and to innouate change and remoue al that tendeth not perfectly to her purpose For you see daily that she doeth freely take vpon her so to do and furthermore she doth punish for ranke Heretikes all such as will not allowe and accept her adding and changing for the perfite worde of God. Men do knowe very well that shee hath finely conueyed out of the Register of the ten commandements the seconde commandement which was That no Images should be made nor fashioned because shee did perceiue the Heretiks would alledge the same to the hinderance both of he she Saintes which stand vpon the altars in the Church Furthermore because men shuld not lacke the number of ten shee hath taken the last commandement speaking of desire and diuided the same in two so made the tailes agree iust And likewise notwithstanding that our Lord Iesus Christ had openly coÌ„manded That the Communion should bee ministred as wel with wine as with bread yet the holy Catholike Church of Rome considering the great daunger which was therein for that the wine might be spilt or being in the winter freeze or be turned into sowre vineger if it should be long kept in a Pixe or litle Sacrament Boxe And especiallye considering that when
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
Sonne of God They woulde haue Bishops renouncing the name office of tyrannical Inquisitors to preache the gospell to leaue of their trapt Horses and Mules and goe on foote They did esteeme all manner of meates good and lawfull first saying grace in their mother tongues neither did they much regarde the eating of fleshe in Lent no not euen on Good Friday In Summe they went wholy about to bring in a new reformation of religion and discipline ecclesiasticall the like whereof was neuer seene of the holie Churche of Rome nor of our forefathers They tooke in hande to restore all againe to the olde and former state of the Apostles and Euangelistes what pitie what care what sorowe had this bene to our dearly beloued mother the holie Catholike Churche of Rome and to all her good subiectes But praised be our blessed Ladie of Antwerpe your honour did well foresee and in time diligently withstand that inconuenience in that you haue placed the inquisition in the lande driuen away the Gewses or Heretikes laide the Magistrates in prison banished and brought to the Butchers stall the Gentlemen and good subiectes made a way and open passage for the Spaniardes into the lande set vp fire and swoorde in token of victorie and in euerie corner reared vp gallowes and plentifully shed the blood of those newe Euangelistes In Summe your diligence your quicke expedition your great zeale your newe Bishoppes and your holie Inquisition haue so well aduised counselled perswaded or rather forced our Souereign Lord the king his Maiestie much rather to see the destruction of his Patrimoniall lande the ruine of his Subiectes yea the imprisonment and death of his owne onelie sonne then to permit the holie Catholike Church of Rome to suffer suche shame and that in place of the Popes decrees and decretals of the Masse booke Hortulus animae and suche other seruice bookes the Gospel holy Scripture onelie should succeed take possession Therefore your Honour is highly to be praised for such noble actes And euerie man is duely bound herein to assist further you in your enterprise to the vttermost of his knowledge abilitie This Right Honorable and blessed Bishop is the cause which hath moued me poore vnworthie brother of Saint Frauncis order to dedicate and sende this my simple present to your honour to the ende that I with this my small gifte of good will may somewhat though but a little helpe to strengthen repaire the decaied walles of the Romishe Church and establish againe the right perfect foundation of our most holie father the Pope Therefore hauing a while agoe seene marked that in the Citie of Antwerpe was a small booke sette foorth in French Flemish intituled named A Letter Missiue Or An Epistle directed vnto the Apostates Backsliders from the true Christian beleefe compiled and made by Maister Gentian Heruet c And for that the same booke was greatly desired and verie much esteemed of all good and Catholike hearts I haue with all diligence and circumspection perused and read ouer the same wherein I haue founde in effect that in the same is briefly declared and set foorth the whole grounde and foundation of the holie Romish religion which your Honour euen with fire and swoorde to the subuersion and vtter ruine of the whole land doth seke most zealously to mainteine And I am thereby persuaded that the same booke was most worthie to be read ouer of all men to the ende that all startbackes from the faith might returne into the right way and the good faithfull Catholikes thereby strengthened confirmed But nowe considering the saide booke to bee verie shorte and something darke for a matter of suche importaunce and likewise had either none or verie few proofes out of the Scriptures Councels holie Fathers and Decrees of the Popes therefore I haue thought good to set penne to Paper and to set foorth and declare the same at large that nothing needefull should be lacking Moreouer cōsidering that it is most necessarie to declare something more at large especially touching the woorthines and authoritie of the holie Churche of Rome and the true exposition of the holie Scripture wherevppon the summe of all our matters doe depende for that we haue alwayes beene forced to call vpon the Church especially now when there is none other shield or defence left vnto vs therefore haue I traueiled brieflie to shew of this matter where the sure grounde and foundation lies by what Scriptures by what holie fathers by what Councels by how many Decrees euerie point is defended and likewise howe and in what manner the Scripture and the holie Church of Rome are ioyned together and Catholikelie vnderstoode in suche order as the same shall in no wise serue the Heretikes anie thing at al to their purpose or aduantage And forsomuch as this woorke is sucked out of sundrie sortes of flowres gathered together therefore haue I named it The Bee hiue of the Romishe Churche thereby to geue to vnderstande ▪ that as the honie Bee doeth not gather her honie out of one flowre alone but out of manie and diuerse So doeth not the Churche of Rome stande vpon one Scripture Byble Councels or bokes of Decrees but doth catche and snatch out of eche of them that which best serueth her purpose as hereafter euerie man may plainelie perceiue and in the ende of this booke shall vnderstande more at large whereas the speciall causes are set foorth why and wherefore we haue christened this booke with such a name And now hauing vnderstoode that your Honour did a good while agoe set foorth a certaine booke against the confessiō of the faith of these newe Gospellers I did verie earnestly trauell to gette the same trusting that it might perhaps haue eased me of this my labour for that I thought your Honour shoulde haue set foorth these matters there at large But after that I had superficially and lightly reade ouer the saide booke not hauing the lucke to kepe the same lōg by me I was the more willing to set foorth this my Bee hiue for that I sawe it shoulde serue verie well to the opening and more plaine declaration of the foresaide booke which your Honour hath made and published considering that your honour is busie in euerie place with the aucthoritie and dignitie of the holie Churche of her ordinances or constitutions additions or traditions and of the spirituall exposition which shee hath made vppon the Scriptures perceiuing nothing to be clearly set foorth whereby one may finde out these constitutions and ordinances whether in the Scripture in the Fathers in the Decrees or in the Coūcels so that a simple man might alway stande in doubt what you will haue esteemed and holden for the commaundementes ordinances or traditions of the Churche and what men shall call the Churche and likewise what rule or inuiolable order this holie Churche doth commonly keepe and vse in the exposition of
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
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
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
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
mother How can it be that she should be so ouerseene should then all good catholikes haue hitherto reckoned and still do reckon without their host should our forefathers haue deserued none otherwise by building Cloisters Abbies Trentals Masses and such like deuotions should all that be lost O no I defie that We will rather forsake the whole Scripture Peter and Paule with the whole rable of them than that such a slaunder should rise and take place in the holy Catholike Apostolike Popish church of Rome For if that were so then should all our Decrees decretals all our Sentences and Seâ—tentiaries al orders ordinances old customes vsages priuiledges and old proceedings of the holie church all masses with the appurtenances al priests and priestly doings and so one diuell with another be cleane ouerthrowen And then it must needes followe that the Lutherans Zwinglians Caluinistes shal yet againe beare the swing all the shorne swarme of holie shauelings with all the Sophisters Theologians of Louen with all the newe Bishops Abbats Monks Prelats giue place To what purpose then I pray you should the Duke of Alba with his Spaniards serue hauing taken so troublesome a iournie vpon him to stand the Bishops instead of Sargeants hangmen and to set vp the ruined Romish church in her authoritie againe O no no we will neuer be giuen to vnderstand beleeue that the scripture doth teach this for otherwise the scriptures must be heretical directly against the holie church then shuld the scriptures haue deserued to be burnt aswel as the Huguenotes Wel surely our Doctors of Louen haue likewise perused the scriptures our newe Bishops do daily reade their seruice Masse booke at lest when they haue leasure but they find not this written there therfore it is to be thought that either the heretikes haue other Epistles Gospels than is written in our Masse booke read in the church or there is more malt in the mill than the miller will be acknowen of For although our mother the holy church is content to graunt the heretiks that Christ is our right redeemer hath sufficiently satisfied for our sins because it shal not seeme they haue vtterlie forsaken Christ thrust him out of his seat yet is not that so to bee vnderstood that he onely must be taken for our ful raunsome and satisfaction or that he should haue fullie made our peace with God the Father through the offering vp of his bodie bloud so as we should now through his merites be esteemed for righteous and the children of God and haue an assured belefe that God hath for his sake forgiuen vs all our sinnes is to vs a good louing Father as these heretikes will needes proue by their Bible No no it wil not go so easilie to worke we must go otherwise to worke we our selues must paie our debtes with our owne monie satisfie God sufficiently for our sinnes or otherwise all would be naught For it doth not beecome the mercie of God saith the councel of Trent that he should forgiue vs our debtes for nothing without anie former satisfactioÌ„ And although it be so that Paul doeth take on him to defend that Abraham hath no iust occasion to presume of him selfe before God of any desert or former works yea saith That he that works not but doth stedfastly beleeue in him that doth iustifie the vngodly to him is his beleefe for righteousnesse as Dauid also saieth touching the iustification of those to whom God doth impute righteousnes without any works by these words Blessed are they whose vnrighteousnes is forgiuen and whose sins are couered Blessed is that man to whoÌ„ God imputeth not sin yet that holie ghost of the couÌ„cell of Trent hath concluded the contrarie saying thus Whosoeuer will defend mainteine that the vngodly are iustified by faith only that for the obteyning of Gods mercie his works are not needful let him be accursed And our Doctors of Louen haue once for all acknowledged iudged That God may not impute righteousnes to any maÌ„ through faith vnlesse he be righteous of him selfe For consider this is the conclusion of the worshipfull profound learned Magistri nostri Ioice RaueÌ„stein of Thielt in his booke which he now a while agoe did write against the Lutherans of Antwerpe This pretended righteousnes saith he doeth tend first against naturall reason for it cannot stand with any natural reason â–ª that one which had no wisedome in his head should yet notwithstanding be called wise either else righteous who hath no inwarde righteousnesse in him selfe Secondarilie it is slaunderous against the holie Ghost who hath testified and witnessed of manie men in the scripture that they were righteous before God so should the holy Ghost be attached for a false witnesse Thirdlie it doeth differ from the doctrine of the Catholike Fathers Consider now here we haue a clere iudgement irreuocable sentence wherevpon it must rest That Paule hath spoken amisse in saying that God doeth ascribe righteousnes to the vngodlie without any works For what is the meaning of this ascâ—ibing our alowing Our sharpwitted Magistri nostri of Louen can not by their naturall reasons nor with al then Syllogismes Quotlibets nor other speculacions conceiue the same no nor will permit that God should impute righteousnes or yet couer sinnes through the merites of Christ to one that were not righteous of him selfe by deeds that had sufficiently satisfied for his sinnes by his deeds so that God is not licenced to name things that are not as though they were as Paule ascribes vnto him or to deck vs with a righteousnes and obedience which we haue not deserued our selues our deare mother the holie Church of Rome doeth esteeme it for a foolishnes vntowardnesse and blasphemie against God that Christ onelie should be our wisedome our righteousnes our holines and our only redemption Shee will haue it that we shall euen of our selues and by our selues haue our owne wisedome righteousnesse holinesse and redemption before God at least if we will be esteemed for righteous She doth esteeme it for a foolish and faithlesse trust that one should trust to the righteousnesse of anie other than him selfe She will haue it that euerie one shall be iustified by his owne righteousnesse and by his owne merites and therewithall satisâ—â—e and pay all the sinnes and offences wherewith hee may bee by anie meanes iustly burthened It is true That originall sinne hath some preeminence and that it may not be tried to the vttermost point For notwithstanding that originall sinne is that which makes vs the children of wrath and brings vs to death yet will our mother the holie Church stay a little and pale in Gods determination and persuade the best betwixt both saying That it doth not well become the righteousnesse of God that he should deale with those which before baptisme haue
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
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
feast of Tabernacles wee haue our Church holydayes or solemnities and so forth as is plainlie to be seene in the booke of the said Eckius â–ª So that there is no other difference but as though the diuell to disguise him selfe should put on a Friers cowle And wheresoeuer in the olde Testament anie mention is made of feast dayes our deare mother the holie Church of Rome applieth it to the establishing of her festiuall or holie daies and solemnities so that the Heretikes can not iustly complaine of vs in this case say that we can not bring in any Scriptures for proofe of the matter seeing that the olde Testament is full of such Scripture as they them selues knowe well inough The xvii Chapter VVhich treateth of the forbidding of Priestes to marrie and howe womâ—n ought to be common by speciall commaundement of the church of Rome which is diligentlie by them obserued NOwe as touching the forbidding of Priestes Monkes Friers and all other Spirituall persons to marrie that matter we can not defende by the olde Testament seeing that in the old Testament all Priestes were married Therefore in this matter we will haue nothing to doe with the olde Testament because it doeth make against vs but wee say that it is chaunged by the newe as heretofore wee haue proued by speciall textes as to write where it is written None of those that liue after the fleshe can please God. Againe Be you holie like as I am holie more such like which hertofore we haue alledged and by the booke of decrees established for euer Yea and it was specially prophesied by Paule That in the latter dayes there shoulde come such as should forbid marriage and the eating of meates which God hath created and ordeined to bee eaten with thankesgiuing So that it is no maruell that it was not forbidden in the olde Testament nor yet in the beginning of the new testament for these last dayes whereof Paule speaketh were not yet come and as a good wise Doctour holie Priest of Groining saide The Pope did not then gouerne But nowe that those last dayes are past and the Pope hath taken the whole regiment of the Church into his handes the Church hath now declared openly set forth and established without retractation That no man being married can bee holie nor please God for that is plaine vncleanenesse and fleshly defiling as we haue heretofore declared by plaine and special texts of the decrees And therefore hath our deare mother the holie Church of Rome concluded and set forth That it is much better and lesse offence for a Priest to vse another mans wife than to marrie one of his owne after that he hath once accepted and married our deare mother the holy Church for his wife during his life as Phigius Eckius Ioachimus Perionius and other like pillars of the holy church of Rome haue verie finelie set out in their writing Yea we do finde by daily experience that the holie Catholike church of Rome will a great deale rather suffer that these holie sheete Nonnes of Cloisters and such like should being with child destroy it in their bodies with drinkes and other medicines yea or kil it after it is borne than that they should according to the counsell of Saint Paule marrie a husband Which thing was apparant at the visitation of the Cloisters in England which King Henrie .8 caused to be done throughout all England where manie priuies in Cloisters were found full of the bones of yong children with manie other abhominable matters which are not meete to bee rehearsed And Iouianus Pontanus a good Catholike and a well learned man doth likewise witnesse that it is a common practise of these holie Religious women to doe such thinges It is likewise found in ancient credible histories That Saint Gregorie Bishop of Rome after he had first set foorth a verie straite commaundement against the marriage of Priestes did afterwarde repeale and call backe againe the same verie earnestlie lamenting and repenting verie sore his former doing because that sending vpon a time to his pondes to haue some fishe taken there was drawen out of the same with the nettes and brought to him aboue sixe thousande heades of yong children which he straight wayes did with sighes and lamentations acknowledge to haue bene so murthered by reason of his said commaundement But our deare mother the holie Church who hath not lightly anie respect to such small matters as that although she heares of inough such yea and doth daily see them before her eies and is often times put in remembrance of them yet shee had much rather ouersee and suffer such thinges to bee done then to consent that those holie Nonnes which haue professed chastitie should marrie I doe not speake of it that shee will rather looke thorowe the fingers or winke at the abominable filthie Sodomitrie of Monkes and Friers than she will reuoke and call backe againe her holy commaundement for chastitie notwithstanding that Pope Pius the seconde himselfe hath oftentimes acknowledged that although the forbidding of Priests to marrie was done vpon great consideration yet it must now vpon other consideration of greater importance be set at libertie againe But this is their first rule and ABC that they learne as soone as euer they are admitted Priestes or professed Monkes or Friers and that they continually harpe vpon this string Si non castè tamen cautè which is thus ment That if they cannot liue chastly yet they shall vse it so secretly as that it be not much talked of nor knowne And now after this to prouide so for the matter that these holie Fathers should not go to grossely to worke therefore hath our deare mother the holie Church laid an ordinance before her spouses the Priests and Spiritualtie that they might freely vse other mens wiues that all women ought to be common for them Whereby men may well consider that she is none of these gealous wiues which cannot be content that their husbandes shoulde once make a good countenance to another woman for she is well contented that her sweete husbandes to witte Priestes and Monkes shoulde vse all women at their pleasure Yea moreouer she will mainteine that it ought to be so and so goeth about to establishe it with plaine textes of the holie Scripture besides the worthie witnesse which shee doth borrow out of the heathen Philosophers For consider these bee the proper wordes of the holy father Pope Clement whom the Church doth esteeme to haue bene a successour of Peter and therefore hath she caused these his wordes which are worthie of perpetual memorie to be written vpon the doores of all Cloysters and Spirituall houses to bee set in her booke of decrees as a woodden diamond might be set in a laten ring where he saith Deare brethren to liue in common is verie necessarie for all men but most specially for those which will
and finelie out of the scripture The xix Chapter VVherein is concluded that all the ceremonies of the holie Church of Rome are founded vppon the Scripture if they be well vnderstoode and according to their interpretation which onelie is to bee esteemed so good and what aduantage they haue that stande fast to this interpretation And herein is likewise mention made of the masse and of maister Durandus booke YEa shee doeth nothing in the world either of great or small importance but it is all so finelie founded vppon the Scripture as can bee deuised And that may appeare by this That shee hath fetched the golden slippers and the precious breeches of our most holie Father the Pope out of the Scriptures For it is written O howe faire and pleasaunt are the feete of those which bring tidinges of peace which bring good tidings which after their interpretation is as much to say as That the feete and legges of the Pope of Rome must be decked with goodlie golden slippers and with maruellous rich and costlie breeches as it is well set forth by the holie Doctour Bishop Durandus And therevpon it proceedeth likewise that the Pope doeth suffer Kings Emperours to kisse his feete yea to treade vppon the Emperour Frederiks necke as is before declared And the rather his feete are to be kissed because they are so faire pleasant and smell so sweete especiallie two or three dayes after he is dead for then come all the deuoute catholike people and kisse them bare whereby they obteine a verie great indulgence and pardon But nowe if anie man be desierâ—us to vnderstand howe finelie all this is grounded vpon Scripture and further to know particularlie the reasons and causes of all the other ceremonies of the holie Church of Rome and to see howe they are fished euen out of the verie deepest ground bottome of the holie Scriptures let him read the booke of Durandus which vpon this occasion he hath named Rationale diuinorum officiorum Sanctae Romanae Ecclesiae that is to say The reckoning and reason or cause of the ceremonies and diuine seruices of the Church of Rome He shall therein finde maruellous secrets and verie trimme iewels yea if the whole Bible were cleane lost there might quicklie a newe Bible be deuised and made out of this booke which would agree a great deale better with the ordinances of the holie Church then the Epistles of Paul doe which these Heretikes and Huguenotes haue in such great reputation He hath the textes of the Bible as fast as a handfull of flies and there is not one iotte conteined or vsed in the blessed Masse but hee hath a good reason and a trimme text to bring in for it There is not one hole but he hath a pegge to stoppe it hee doeth there set you forth maruelous trimlie all the reasons why the Priest doeth so trimme him selfe in such mumming garments when he goeth about to play his parte why hee doeth first put a biggin vpon his head and then a long garment like a womans smocke aloft vppon his gowne and then aboue that a Cassocke without sleeues looking out at a litle holâ— aboue euen like as a Snaile lookes out of her shell or like as a magget a pie out of her cayge Why he is bound with a corde about the middle like a theefe that were going to hanging why hee doeth turne sometime his tayle to the people and sometime his face why hee trippes sometime to the one ende of the Altar and sometime to the other side of the Altar as though hee were daunsing the Maides Morice Why hee heaues or liftes vppe his voyce sometime like a chimnie sweeper and by and by hee is as still and quiet againe as it were a mouse in a trappe why sometime hee foldeth his handes together like sorrowfull Marie Magdalene and sometime hee stretches them out on euerie side as though hee would shoote in Robin Hoodes bowe and then sodenlie hee pluckes them in againe and tosseth them from the one side to the other as though hee were catching of flies or would fraye and scarre awaye crowes After this hee doeth set foorth verie perfectlie and in particular all the occasions and reasons wherefore Sir Iohns Table is so earlie couered and the Cup the little Cannes and the sauser so mannerlie set therevppon and wherefore Sir Iohn doeth sometime sleepe at his table and sometime starteth vppe sodenlie out of his dreame Item what it meaneth that hee doeth runne and whisper his secretes to the breade and wine in their eares with a lowe soft voyce and that his companions sometime crie out so yealling with open throates like wolues in a caue or like swine when the butcher killeth them and wherfore some goe to work with Organes other with ringing of bels as though there were an vplandish bellie-feast towards or some such triumphe And wherefore men do in the meane space light torches as though they were bringing the Bride to bedde and wherefore they lift vp the Priests taile behind him as though they would looke into his arse to minister a glister to him And if you peruse that booke well you shall likewise finde there wherefore Sir Domine with his long smocke doth so lustelie lift vp on hie a wafer and a cup of wine and that then euerie bodie falleth downe vpon their knees and knocketh vpon their breastes with their fistes and wherefore the Priest beginneth then to looke so â—â—â—â—fully â–ª like a caâ—â—e laide on the butchers stall and then beginneth â—o lament the wafer or sâ—nging bread pitifullie â–ª to weepe with sâ—â—nes teares â–ª and then at the last when hee hath tossed it too and fro long inough away it goeth with a 〈◊〉 into his throate and so swalloweth it downe without chewing and then hee hath his cuppe filled againe and so he sendeth that after the rest And yet you shall vnderstand further wherfore he doth licke the chalice so sweetely as an Ape licketh her yong ones And you shall besides all this beare wonders of all the rest of the holie ceremonies of the Romish Church which they do vse at their MatteÌ„s at noone at euensong at complen and manie other times with great deuotion with all the gestures and fashions which they doe therein vse and who haue deuised them all and what euerie one of them doeth signifie Hee can tell you more all the feast dayes and double feastes all Vigils Ember dayes and fasting dayes all dayes of fish and egges all processions goings about with the crosse gange dayes and all the whole brabling vsed through the yeere all this hath hee euen at his fingers endes and can bring in for euerie one of them textes verie finelie founded out of the Scripture So that I assure you it is a pleasure for those that can heare it Besides all this you haue there set forth all the estate pompe and pranckings of our holy Bishops and Prelates especiallie
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
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
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
and that must needes be the holie ghost which commeth with thunder and lightening Likewise vpon Ascension day they pull Christ vp on hie with ropes aboue the clouds by a vice deuised in the roofe of the church they hale him vp as if they would pull him vp to the gallowes and there stande the poore Priests and looke so pitifully after their God as a dogge for his dinner In summe a man doeth often spende a pennie or two to see a play of Robin hood or a Morisse daunse which were a great deale better bestowed vppon these apishe toies of these good Priests which counterfeite all these matters so handsomlie that it will do a man asmuch good to see them as in frostie weather to goe naked I speake not of their perambulations processions going about the towne cariing their crucifixes alongst the streetes there play and counterfeite the whole passion so trimlie with all the seuen sorrowes of our Lady as though it had ben nothing else but a simple and plaine Enterlude to make boyes laugh at and a litle to recreat heauie or sorrowfull hearts for these matters fal out onlie vpon church holy dayes or solemnities when the Catholikes are determined to be merrie drink thēselues so droncke that they tumble frō their seat as you shal see our Maisters of Louen doo euery yere in their solemnitie especially at the seuenth yeres procession which is of the seuen sorrowes of our Ladie All what soeuer Christ hath done must bee set abroch to be counterfeite And after the same manner wee play by the Lent. For because Christ did fast fourtie daies lōg therfore shal our dere mother the holie church bee content to fill her belly all sortes of fish onlie not once touching one morsell of flesh according to the special wordes of Paule who saith Eate it not Taste it not Handle it not And so likewise Moses did fast fourtie dayes for the establishing of the lawes of God which he presented vnto the people And now seeing the Bishops Prelates do weare hornes as Moses did wherefore should they not as well faste fourtie dayes as he did And if the Bishops doo faste then are the Leye people much more bounde to faste which haue no such power nor meane to obteine dispensations bulles or tollerations of our holie father the Pope as these holie Prelates haue Therefore we do now conclude without exception or contradiction That the holie time of Lent is as firmelie founded vpon the scripture as all the rest of the articles of the faith inuented and founded by our deare mother the holie church of Rome and therfore it is good reason that our mother the holie church of Rome do maintein her Lent fish dayes in great reputation not onelie to hold it for a good and holie work in it self but for a meritorious work whereby we may merit deserue heauen the mercie of God appease his wrath and do make sufficient satisfaction recompense for all our sins In so much that our deare mother doth esteeme her fasting yea in a manner better than the merites of the blessed bloud passion of Iesus Christ whervpon these Heretikes doe altogether boast themselues For consider this the holie church saith in one of her secretes vpon the Wednesday in the Ember weeke in the Aduent and on Friday in the Ember dayes after Whitsunday and vppon the Tuesday in Easter weeke O Lord we beseech thee that thou wilt accept this our fasting and that by it we may be made cleane purified worthie of thy mercie that it may bring vs vnto euerlasting saluation c. What can a man wish or desire more S. Iohn the Apostle will seeme to set foorth a speciall matter when hee saith That the bloud of Christ Iesus doth cleanse vs of our sinnes maketh vs acceptable before God the father but this other nowe doth growe all vpon our owne ground for with our fasting we can obteine that well inough which he doth attribute onelie to the bloud of Iesus Christ. What shall I neede to make much a doe for the festiual daies obseruing of them Of which our dere mother the holy church maketh so great account that shee doeth yerelie pray vnto God that her festiuall dayes may obteine for her meanes sufficient to liue wealthily in this world and after assurance of eternall saluation that she may by the perfect obseruing of the said dayes merit to enioye perpetuall saluation and blisse And of the hallowing of Easter eeuen shee doeth say plainlie as followeth Huius igitur sanctificatio noctis fugat scelera culpas lauat reddit innocentiam lapsis moestis laetitiam fugat odia concordiam parit curuat imperia That is to say The halowing of this night doth driue away sinnes doth purge faults doth restore such as are fallen to their innocencie againe and to the sorowfull giueth gladnesse and expelleth all hatred procureth concord and doth bow Empires or Kingdomes c. Consider nowe what a power the obseruing of these festiual dayes hath What a mischiefe ayles these Heretikes that they so raile vpon vs because wee make a difference and diuersitie of dayes They make a doe with vs saying That Iesus Christ with his precious bloud hath clearlie adnichilated and taken away the instrument which was against vs which consisted wholie in such ceremonies and commaundements of the lawe and hath made fast the same vnto his crosse so that no man else can hereafter iudge vs for our meates or drinkes nor for the obseruing of anie holie dayes of new Moones or Sabbaoths and still they are troubling of vs with that which Paule writeth to the Galathians saying Seeing that you haue nowe knowen God or rather that you are knowen of GOD howe doeth it happen that you returne your selues againe to obseruing and worshipping of weake elementes which you beginne and goe about to serue againe You obserue dayes monthes times and yeeres I am afraied on your behalfes that all my trauell amongst you will be spent in vaine ▪ c. But what haue we to do with this ▪ seeing our mother the holie Church doeth attribute as much power to the obseruing of our festiuall dayes as to the bloud of Christ it selfe and therefore haue our Catholike Doctours reason in teaching That the obseruation of certeine dayes feastes heretofore vsed by the Iewes are not in anie point taken away by the death and bloud of Iesus Christ as Paule goeth about to perswade so alway as the dayes bee something altered as Eckius hath verie finelie set foorth For in place of their Passeouer of the lawe wee haue our Easter and in place of their Pentecost we haue a Whitsuntide of our owne deuising and in steade of the feast of the newe Moone wee haue our Ladies dayes and in place of their Trumpet feasts we haue the Apostles dayes and in place of their