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
perfection of Saint Fraunces Saint Dominicke Saint Barnarde Saint William and many more of the same stampe which sort men knewe not to speake in the Apostles time when men were satisfyed with the pure and vnmingled milke of God his woorde like newe borne children as Peter doth beare witnes yea for these riche treasures were not reuealed to Iesus Christ him selfe who taught nothing but that whiche hee had receyued out of the bosome of his father and the same did hee deliuer fully and wholie ouer to his Apostles But of this coulde hee saye nothing for this was too daintie a dishe for his mouth and therefore must bee kept for the last course agaynst the time that the holy fathers of full perfection and Gods deare friendes Saint Fraunces Saint Dominicke Saint Barnarde and Saint Alane who had sucked our blessed Ladies brests as well as Christ him selfe and walked about the towne with her as the bridegrome with his bride shoulde appeare For what needes muche rehearsall of so manie euident visions which happened to that holie woman Briget Or of the notable miracle of the wilde Marie Aegyptian who ranne through woodde and wildernesse ouer hilles and dales starke naked like a wilde beast Or of the goodlie and pleasaunt orders of Saint Clara the which our deare mother the holy Church hath receyued for verie precious Canticles with great triumph Well goe to nowe reade the whole Bible ouer and ouer and I will bee bounde to giue the Theologians or diuines of Louen a pottle of wine to make mery withal if thei caÌ„ find out there that either Christ or his Apostles did euer knowe that who soeuer doeth die in a Gray friers cote shall neyther come in Purgatorie nor in Hell. And yet notwithstanding not onely Radulphus Agricola Albertus Pius the Prince of Carpi and Pope Martinus woulde die in such an habite and be buried in it but likewise many other Kings Dukes Earles and Barons as in the booke of the conformities of Saint Francis is specified and with the Popes Bulles established Conformita 83. Or likewise what knewe they that hee that shoulde die in a white Friers Scapularie shoulde be saued like as our blessed Ladie did declare to Simon Stocke In hoc moriens saluabitur That is to say Who dies herein shall be saued Like as in euery place in their Churches is painted forth Or what knewe they that Alanus shoulde make the Rosarie of our Ladie which must be esteemed as the Gospell like as the good Catholike men Tarthemius and Leander haue written witnessed Well nowe do we not plainly see that the holy Church of Rome hath but a while agoe founde out maruellous holinesse of this newe Religion of the Iesuites neuer heard of before who haue found out a way of ful perfectioÌ„ which neither prophet nor Apostle could neuer spie out before For this was founde out first in the yeere of our Lord 1537. by a Spaniard borne in Biskay named Don Egnatio Leguiola who with twelue companions whom he named to be his Apostles went vp to Rome and from thence to Venice preteÌ„ding to go on fourth to Heirusalem but finding at Venice no shipping readie he returned backe againe to the holy citie of Rome where as this costly treasure was then marueilously published and set abroade Notwithstanding that a litle while before to wit in the yeere 1523. one Iohn Peter Guarraffa then Bisshop of Quietta had found out the stampe or paterne of the same who afterwardes comming to be Pope him self did set forth and by his Bulles established this order of Guiettens for the most pure order In so much that all those which followe this order do farre passe all Angels in holinesse I let alone Angels for they do farre exceede Saint Frances to whom the Angels are nothing to bee compared as by the holy Church is iudged and determined according to the setting foorth of his Vineyard and golden Legende And for that he did liue a much more perfit life than Christ him selfe as the Decretalles do specifie And yet are there but three vowes to make in the order of S. Frauncis to witte Obedience Pouertie and Chastitie But in this newe order of Iesuiten or GuietineÌ„ ouer and besides these three vowes before named they professe yet a fourth vowe to the ende to giue a pushe farre beyonde all other Religions which is That they are bounde and shall at all times be readie to runne and trudge from one countrie into an other like poore pedlers and rogues to what part soeuer it shall please the holy father the Pope of Rome to sende them yea although it were euen to the worldes ende like as men may see and knowe that they are alreadie runne to the Indians and Pirâ—ue therewith to merit heauen Yet besides this the holy Church hath of late founde out another newe perfite order whereof neither Christe nor his Apostles did euer once dreame it is named Pauline or Gastaline which was firste founde out about the yeere of our Lorde 1537. by a certeine Countesse of Mantua in Italie called Ghastalia by the good couÌ„sell and instructioÌ„ of that holy Monke brother Baptiste of Cremona the Preacher of his order Which religion doth conteine a newe way and meane whereby a man may mortifie him selfe and his fleshly lustes and thus it went to worke There was an olde wife called Iulia which would take the yong men and maydes and after that they had bene by making proofe and skirmishing a while well trained vppe laye them then together in a bed And for that they should not one byte another nor kicke backewardes with their heeles shee did laye a Crucifixe betweene them to keepe them asunder and there must they set foote to foote and striue so long till they had wholy mortified their fleshe And heare nowe what a miracle chaunced It happened so that there was an other old wife at Venice which had a great mind to preasse and traine vp yong men to this kinde of warre who wrought a trim feate whereby shee did greatly strenghthen this perfect Angelical holines For shee caused two great bookes to be made both of equall bignes like fashion wherof the one was a Bible and the other was hollowe within as a litle chist made in all points like a book with claspes al which she filled with flat bottles ful of Malmesie and with good fine Marchpanes which she her selfe made of the brawne of Capons and Partridges with Sugar and Almondes like a lickerous Ladie and then gather into a prettie Cell with these two bookes and there sat prounking and tarying alone in her deuout contemplations sometime fiue or six dayes together praying for her Champions and reading full deuoutly till the bible was quite emptie not eating or drinking anie thing else all that while Was not that well fasted And was not such a wonderfull miracle sufficient to establishe the
Church of Rome should bee throwne downe and troden vnder feet yea it must needes follow that the holie Pope is accursed a verie Bawde which hath made of the holy Catholike Church of Rome a fowle shamelesse whore Fie fie nay we will none of that Let Augustine much rather be an Heretike and all those that are of his opinion as master Athanasius Origine Hilarius Irinaeus Tertullianus Cyprianus Chrysostomus and Hieronymus let them rather be burnt euen al vpon a heape Although it be easie to iudge that if they were liuing nowe in these dayes they would be lothe to permitte any such grosse stuffe either to be vttred with their toÌ„gues or published by their pennes or if they did they must trudge with other into the fire Yea and Ambrose must recant and call backe againe or eate vp with salt that which he hath openly written That al doctrine whatsoeuer which hath not bene set forth and taught by the Apostles themselues is â–ª full of abhomination and knauerie Therefore all helpes not that they come forth with their writings thinking thereby to outface our deare mother the holy Churche of Rome It is a verie yong woolfe that neuer heard any noyse shee doeth no more esteeme these bragges than if it had thundred at Colen for she will be still on cockehorse let them tosse and turne it the best they can The .iii. Chapter VVherein is set foorth that the Church of Rome hath likevvise povver and authoritie ouer the auncient fathers and may receiue condemne interpret vse them as shall please her holines ANd now hereby doeth specially appeare that the holy Church of Rome hath not power and authoritie onely ouer the scripture of the olde and new Testaments but also ouer all the writing and doctrine of the olde fathers as there are Irinaeus Tertullianus Basilius Gregorius Nazian Origin Cyprian Albin Euseb. Arnobi Ambro. Lactant. Cyril Epiphanius Theodoretus VigilaÌ„tius Appollinarius Hieronymus Chrysostomus Augustinus Cedullius Possidonius Prosper Sidonius Gelasius Gregorius Alâ—uinus Haymo Bartramus and other mo suche like For one she acceptes as good Catholike an other shee reiectes as naught an Heretike some she allowes with additions of certaine gloses and Postils other she referres to euery mans iudgement Vpon some she hath fathered as their owne certain straunge bookes made at the least foure or fiue hundreth yeeres after they were dead And others shee hath cleane plucked and robbed of their feathers In summe she doth tosse them and turne them euen as shee will and windes them vp as short as a clewe of yarne And wherefore should she not I pray you For she might haue condemned them all for Heretikes if she would and in place of them haue taken in and receyued the writing and doctrine of Nicholaus of Bion of Apelles Seuerus Montanus Sabellius Paulus Samosatenus Manes Meletius Aâ—ius Marcellus Macedonius Euonius Eutiches Nestorius Donatus Pelagius and suche other mates But now she hath giuen them that honour that they are taken and counted for Catholik teachers these last she hath coÌ„demned banished for diuelish heretikes false teachers Not because that the one had truly set forth the sincere word of god And the other directly the contrarie for so she should againe submit herself vnder the scripture but because it hath so pleased her And therefore it is no reason that those to whom she hath geuen such honour should now go about to ouercrow her holines and force her with their writings as though she ought to be subiect therevnto No no they must stoope themselues howe learned or godly soeuer they haue beene and the holy Church must alway haue the authoritie and superioritie For it is written in the decrees All whatsoeuer any other teachers haue taught and written that is to bee receiued or reiected according as it shall please and be thought good to the Apostolical seate of Rome For the Pope is master ouer al whatsoeuer any man can teach or write Therefore ye see that the holy Church may choose picke out of the olde fathers what soeuer she findeth for her purpose and what soeuer she perceiueth against her shee may put out finely with a dash of a penne and so esteeme it for false meant as for example Whensoeuer the olde fathers doe with florishing reasons and by a figuratiue maner of speaking extoll and set forth the Sacrament out of that will she gather her transubstantiation And whereas they doe nominate the Sacrament an holy offring or sacrifice of that wil she fetch out her Masse with all the appartenances And whensoeuer any thing is set out by them to the laâ—d and praise of the true seruantes and Preachers of Gods word thereof doth she make a kingdome of priests and a popish Monarchie And when as they do highly praise the holy Saints martyrs deceased therevpoÌ„ commes abrode the praying to saints And in such places as they do earnestly set forth and highly prayse good workes and godly liuing therevpon can she by and by builde vp the pleasant Palace of free will and then she sayles with a faire wind And then are the olde Fathers followed in all points yea there is nothing else talked of here nor there but The olde fathers The olde fathers But now on the contrarie part whereas S. Augustine doth write whole bookes of the Predestination of saints of the special vndeserued mercie of God through Iesus Christ that fayth onely iustifieth of the weakenesse and dulnesse yea of the damnablenesse of mans free will and of the adnihilation of our deseruings all that is nothing else but heresie and going astray Whereas Ambrose and Chrysostome do teache that we shal not take men or dead creatures for our aduocats before God but only christ And where August saith that we shall not pray vnto Saintes nor erect for our â–ª selues particularly anie Chappels or Altars nor pray before Tumbes as the sayde Augustine and Leo doe beare perfect witnesse that neither the dead nor deseruing of Saints can any thing helpe vs to the forgiuenesse of our sinnes but onely the death and merites of Iesus christ And as Epiphanius doeth esteeme it for a shamefull heresie and an abhominable blasphemie of God that men shoulde praye eyther to Marie Gods mother or to anie other Saint but that must be couered with some blewe glose for a cloake As also the sayde Epiphanius doeth vtterlie chace the images as well of Christ as of anie other Saint out of the Church and breakes them in peeces forbidding men plainely to suffer anie such abhominations And as Ambrosius Augustinus Lactantius Origenes Athanasius Clemens Alexandrinus with many other do teache plainly that God will not bee worshipped with any likenesses or images either painted or carued The holy Church is deafe at this wil in no wise vnderstand it Where as Cyprianus Hieronymus Chrysostom and Augustinus doe say and defende that
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
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
to know how the world walkes Therefore he had better haue held his tongue touching this matter For to begin withal an Asse might haue seene and perceiued that Paule dooth not there meane anie thing at all of matrimonie but of the vnitie betweene Christ and his congregation which he doth name to be A greate or deepe mysterie farre aboue the vnderstanding of all men And besides this these scornefull Heretikes will sowe a paire of Asse eares on maister Gentianus head seeing he did not consider That herein he doth speake both against himselfe and against our deare mother the holie Churche who hath plainly concluded that matrimonie is fleshly vncleane and vnholy and hath for that cause forbidden that Priestes shall marrie insomuch that it cannot be a holie Sacramente or else it muste followe that Priestes are not woorthie to enioye so holie a Sacrament And besides that these Heretikes will set a paire of spectacles on maister Gentianus nose to the ende hee may see and perceiue that if it be so that Matrimonie bee a Sacramente then must virginitie or maidenhoode much rather be a holie sacrament bycause that by our deare mother the holy Church it is much more esteemed thā matrimony so there must be eight sacraments Yea widowes will come in for their partes and challendge viduitie or widowehoode to be a sacrament So that men shall at the last be forced to regester for sacramentes all states and calling of men Wherevpon must needes follow that our deare mother the holy church hath erred in setting foorth teaching that there were onely seauen sacramentes vnlesse that shee peraduenture will haue it vnderstoode that by the number of seauen shee dooth meane an innumerable number as by Gentianus reasons appeareth shee dooth so that by his argument it must followe That in all places of the scripture where this woord Misterium that is to say a misterie is vsed that must streight way bee esteemed for a sacrament and by that order also must the kingdome of Antichrist and the beast with seauen heades be accompted for sacramentes So that in the end we should haue so many sacramentes that we shoulde not know what to doe with them but we must go set them out in the Sunne to dry or lade a great Hulke with them and send them into Norway which out of doubt were a greate disorder and such as might make open to al the worlde the impudencie and shamefulnesse of our deare mother the holy church of Rome seeing shee hath resolutely set foorth that there may be no moe but seauen sacramentes Which thing she hath likewise fetched out of the coffer of the scriptures with hir Allegoricall or Anagogicall key saith shee Seuen deadly sinnes Ergo must there be of necessitie seuen Sacramentes which must driue away and ouercome the same seuen deadly sinnes Item there is mention made of seuen Seales wherewith the booke of the olde Testament was sealed vp Also there were seuen pillars wherewith the church was vnderset how like are they to be the seuen principall of the new Bishops of the base countrey to wit The Cardinall Grandwell the President Viglius Franciscus Sonnius Petrus Cursius Ioannes Lindanus de castro and Fryer Kniefe Who I assure you sticke to their tackling and holde vppe the Romish Church like faste and sure pyllers and proppes for feare shee should fall into the myre After this likewise is mention made of Seuen washings whereby Naaman was healed of his leprosie and likewise of seuen Basens which the Sonne of Man held in his right hand and of Seuen loaues wherewith Christ fed the multitude of people of seuē times going about wherby the towne of Iericho was ouerthrown ▪ of seuē eyes in one stone and lastely of seuen candles set vpon the tabernacle For now saith our mother the holy church by all these are signified and set foorth the seuen doctours of the Romish church to wit the foure principall of the scholasticall theologie or diuinitie as Thomas de Aquino Ioānes Scotus Albertus Magnus and Occam together with the two profound interpreters of the masse namely Rabanus and Durandus and the Maister of the Sentences called Petrus Lombardus all which make iust seuen who should likewise set forth and establish in the church of Rome seuen sacramentes There may yet be alledged many other examples for the establishing of the number of seuen Sacraments to wit the seuē Psalmes which serue the soules in Purgatorie for seuē sacramentes Item the seuen diuels which cam to inhabit the house when they found it cleane emptie then the seuen sciences and also the seuen or fiue wittes of our Doctours of Louen wherewith they farre excell all the profounde wit and vnderstanding of the Apostles and Prophets with many other thinges more which might be broght in but our mother the holie church of Rome is satisfied with these examples and figures before specified Although yet me thinkes vnder correction of my maisters of Louen be it spoken to whose iudgements I submitte my selfe that the number of the seuen Sacramentes may best be applied for that which is written in the Apocalypse of the beast with seuen heades or as heretofore is set foorth Irenaeus himselfe hath applied this beast to the Romishe churche And the number of sixe hundreth sixtie sixe which is the number of the beast doe agree very well in one with this Greke worde EKKΛHΣIA ITAΛIKA Ecclesia Italica which is to say The Italian or Romish Church And there is likewise specially spoken of the Character or marke of the beast And now our mother the holy church sayth that there is likewise a Charecter or marke in the sacraments And last of al it is credibly affirmed that it is a mysterie to wit Babylon And nowe will our deare mother cōclude as is apparāt that matrimonie is a Sacrament because that this woorde misterium is playnely set foorth and then it must of necessitie followe that here also somewhat is spoken of Sacramentes seeyng that this woorde is likewise spoken of here And so must the beast with seuē heads vndoubtedly betoken and signifie the Romish church with her seuen Sacramentes and with her character or marke So that maister Gentianus is herein to be blamed That he hath to mainteine his argument vsed this worde misterium for the purpose of matrimonie to be a sacramēt cōsidering that our deare mother the holie Church hath alwaies vsed the same for her strōgest bulwarke alledging the same continually But herevpon yet might fall out a great question to wit how doeth it happen that men accompt vpon no more but seuen sacramentes seeing that yet our deare mother the holie Church hath ordeined at the least seuen and seuentie Sacramentes whereof none is conteined vnder anie of these seuen For on Easter eeuen when they do blesse the Easter candels then doth the holie Church offer vnto God the Father Fier for a great rewarde and a holie Sacrament saying
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