deare mother the holie Church of Rome And by this you may perceiue that Pythagoras was not farre different or disagreing in beliefe from the holy Church of Romes beliefe when as he saide That mens souls departing from their bodies did enter into beastes Considering nowe that Iohn here and Dauid in other places do witnes that the creatures vnder the water yea the fishes themselues do laude and praise God and that the same is vnderstood by our holie mother the Church of Rome of the soules that be in Purgatorie she hath not without great appearaunce of trueth concluded That there is likewise a Purgatorie in the bottome of the Sea by which reasons it appeareth that the soules of drowned men place themselues in the bowels of fishes And it is possible that this was the occasion which moued Pythagoras to forbid his scholers the eating of fish considering specially withall That S. Patriks purgatorie in Ireland lies fast by the sea side neare vnto a mountaine called Hecla where our mother the holie Church of Rome doeth beleeue that the sillie soules are as ill punished in yse as in fire So that by good reason there might haue bene added vnto the same sentence of Paule That the trying and shewing openly of the workes of such as build vpon the foundation of Iesus Christ is not onely by fire but likewise by water and by yse For so the holie Church vnderstands that place where it is written We haue passed thorough fire and water And Virgil the wise Poet which had so good vnderstanding of the sacrifice of the Masse as is declared before hath likewise placed Purgatorie by a Sea or by a great water called Lacus Auernus which lies not verie farre from Rome in the Kingdome of Naples where hee describes to bee the entrie and forefront of Hell and then setteth forth Purgatorie with all the paines and torments which the soules doe suffer so perfectly and well that a man would thinke that our deare mother the holie Church of Rome hath kindeled her Purgatorie with his fire tongs and bellowes Insomuch that our Catholike Doctors did not amisse when they proued their Purgatorie by the authoritie and testimonie of Virgil. Now if it were so that there were no Scripture to proue Purgatorie by yet would the inheritance and possession of it teache vs sufficiently that there is a Purgatorie And therefore we neede not to trouble our selues much with bringing out the booke of the Machabies for a witnesse and thereby cause the Heretikes to mocke and ieast at vs For they say that that booke is so farre off from being allowed for an authentike booke of holie Scripture that the writer and Authour of the same did desire to bee pardoned and borne withall if hee had not written so sufficiently as he ought And men may further consider what account is to bee made of his writings seeing hee did so greatly praise one Razis who ripped out his owne vowelles and liue him selfe because he woulde not fall into the handes of his enimies which vnvndoubtedly was a detestable deede and directly against Gods commaundement They declare likewise that neither by Christ his Apostles nor by the whole cōgregation in three or foure hundred yeares space that was neuer esteemed nor taken but for Apocrypha to witte for the writing and setting sorth of a man and not for the vndoubted worde of god And yet they say beeside this that if they shoulde accept that Booke yet is there nothing written therein touching Purgatorie but onely a praying for the deade in respect of the resurrection and not in anie respect of satisfaction by Purgatorie And therefore wee will not breake our heades greatly about this matter but will establishe our Purgatorie strongly by inheritaunce and possession Besides that I leaue the Priestes purses vnspoken of which is a souereigne soking and a drawing Purgatorie as euerie man may both say and feele And yet besides this we finde by certeine vndoubted testimonies of our auncesters that many soules haue appeared haue plainly said that they were extremely punished in Purgatorie and therefore haue heartily desired that men would helpe them out of it with Masses almes pardon letters and bulles as it is written of Pope Benedict 8. himselfe and as the Legend and other Catholike bookes testifie which are full of such worthie matters and notable examples so that there is no occasion to put any maner of doubt concerning Purgatorie And further we do finde diuerse euident and very true histories of Odilions Purgatorie in the kingdome of Sicilia in the mount Aetna which flames continually where the sillie soules are burnt and broyled like dried herring or like Westphaling hammes or gammons of Bakon whiche haue houng seuen yeares long in the smoke And this was the occasion that moued Pope Iohn 8. through the great pittie that hee had vpon the sillie soules and by the good and ripe aduise and counsell of the foresaide Odilion which was a holie Father and Monke of an Abbie called Clunie to commande and ordeine that alwayes the next day after Al-hallowes day a solemne day of deuotion should be kept for all christen soules which order is very precisely followed obserued by our dere mother the holy Church of Rome and many yeares of pardon giuen graunted to all those which vpon that day doe deuoutly visite the Chantrie priests Masses of Scala Coeli vsing their purses liberally for that purpose and to haue a trentall of Masses a sackfull of seuen Psalmes and three or foure pokes packt with Pater nosters and Ane Maries all well measured filled whereof to make a present to the sillie soules in Purgatorie for that is euen fitte meat for their mouthes and they are as wel refreshed with those dainties as though they were wrapped about the head with a wet clout in a cold morning And yet beside all this the holie Churche of Rome hath sought all maner of meanes wayes to refresh coole ease the pain of the silly poore soules which lie in the great heat of Purgatorie gaping for aire as a Carpe doeth for water all which meanes she hath digged out of the holy Scriptures For to beginne she hath appointed burning Candles which must bee set vppe to light the poore soules in the darke places of Purgatorie because it is written Christ is the true light and whosoeuer doeth followe him walketh not in darkenesse And therefore hath our holie mother practised that at euerie corner of the hearse a candle shal be set burning for that the dead should be forgiuen and pardoned of foure sundrie manner of sinnes which hee hath committed to witte in thinking in speaking in doing and in suffering Secondarilie she doeth succour the poore sillie soules with censing for thereby they are released of the horrible stinke which is in Purgatorie Thirdlie shee doeth relieue them with holy water which must be
no maruell that she hath of her selfe set vp so many newe ceremonies and sacrifices and brought in so many Patrones Baalims builded altars and erected chappels in all high places and wayes and that she doth daily kill the Prophetes and doeth crucifie Christ again in his members For seeing the Iewes haue done so she is much more bounde to do it And vpon this point is the before alledged text verie plaine and cleare saying thus Hereby it doeth appeare that men may alledge and bring in good arguments and instructions vpon the examples of the Infidels Which doth serue our purpose verie well to the setting forth of this our purpose considering that hereby is apparaunt that matter which we haue in hand to wit that our mother the holy Church is not subiect to anie Bible or woorde of God and muche lesse to anie Councels or Popes decrees but may dongue her grounde with all kinde of dyrte and may make her Bee hiue fatte The ix Chapter VVherein is declared that the holie Church of Rome hath gathered manie things of the doctrine examples of the Heathen which she hath conuerted and turned to her owne commoditie and profite YEa here it is plainlie to be seene that she doth not helpe her selfe with the Iewes onely but likewise with all sorts of false doctrine religion and examples So that it is euident that she hath followed the steppes and Religion of the godlesse Infidels as well Romanes as other wheresoeuer the same might serue her turne For out of the rounde Temple at Rome which is called La Rotunda which was in those dayes by the Heathen dedicated to all the Gods and to that ende was named by a Greeke worde Pantheon thereof hath she made following the saide Heathen a Temple for our Ladie and all the Saints But is were mere foolish to stand vpon one example thereby to proue a matter whereof all the bookes and the whole Theologie of the Catholike men is full euen to the toppe For the verie foundation it self of their doctrine diuinitie is much more deepely grounded and built vpon the doctrine of Aristotle than vpon any either Prophete or Apostle by this same token that at this present a Doctours hoode or the Caputium of a Theologian or Diuine at Louen is called Aristotles breeche or Codpeece Yea and moreouer the most part of all our Scotistes Thomistes Albertistes Occamistes Realistes Nominalistes and other Doctours are sprong vp of Aristotle of Plato of Porphyrius Auerroes Abeupace and such other like Saintes euen as out of their head spring and principall well In so much also that the Doctours and Theologians of Colen haue very wittily concludâ—d That Aristotle hath bene Praecursor Dei in naturalibus sicut IohaÌ„nes Baptista in diuinis that is to saye Aristotle was the forerunner of God in al things naturall as Iohn Baptist was in thinges diuine and supernaturall And for this cause amongst other hath the holy Church condemned Martin Luther for that the doctrine of Aristotle which is the verie mother of the diuinitie of the Louanistes Sorbonistes and Colenars was by him reiected and nothing set by After this doth the worthie Bishop DuraÌ„dus testifie That the holy church did learne of Nabuchodonozor to halowe their churches and altars euen like as he caused his golden image to be halowed and consecrated which he would haue all people and nations to pray vnto So that it ought not to seeme straunge to anie man that the Church according to his example doeth likewise cause Heretikes to be burnt which will not praye to her images considering that he caused the three yong men of the Hebrewes Sidrach Misach and Abednago to be throwen into the hoate burning ouen because they denied to praye vnto his consecrated golden image But what neede I to trouble my self much with these matters The children in the streetes doe knowe well inough that a great many of the ceremonies of the holy Church of Rome are gathered out of the ordinances and religion of Numa Pompilius king of Rome For the decrees and the booke of Sentences do very cunningly set forth that from thence they proceede and that in these dayes men call the Pope in Latin Pontifex because Numa Pompilius caused his high Priestes so to be named From thence likewise the generation of Priestes hath issue For like as Numa Pompilius had his Flamines Archesâ—amines and Protosâ—amines appointed euen so nowe hath the holy church her Sacerdotes that is her Priests her Archipresbyteros that is her high Priests and her Protonotaries as by plaine wordes is to be seene in the booke of decrees So that Eberardus Bishop of Saltzburgh about 200. yeres ago at a general assemblie called a Riiâ—x day did verie wel rightly in naming the Priestes of Rome Flamines Babyloniae that is to say Babylonish Priestes And hath not our beare mother the holy Church ordeined the bonefire of Peter ad Vincula in place of a holy day whereon at the same time the Heathen did make bonefires to the honour of the Emperour Augustus And likewise the other saint Peters day which is commonly calles Saint Peters Seate is not that come in place of another bonefire daye which the Heathen did obserue at the same time And CaÌ„dlemasse â–ª I pray you what is that els but a kind of Candlemasse which the Heathen did vse whereon they euen at the same time of the yeare vsed fire with burning of torches and candels in the worship of Ceres Proserpina and Flora And of whome haue they learned I pray you that euerie man must serue God according to the vsage of his owne countrie as his fathers haue done before him but only of Pythagoras and of Plato A thing directly contrarie to the coÌ„mandement of God who saith by the mouth of his Prophete Ezechiel You shall not liue after the commandements of your fathers neither obserue their statutes neither pollute your selues with their idols for I am the Lorde your god You shall liue after my commandements and you shall obserue my statutes and followe them Where haue they fished out the Legende of Saint Margarete but only out of the fable of Andromeda or Hesiona the daughter of Laomedon And what is their S. George but a dumbe or mumming Perseus or an Hercules on horseback And her Chrystopher is a newe Polyphemus or Nessus And her seuen Sleepers are not they of the kinred of Endymion After al this what doth this meane that they haue so specially coÌ„manded That all their altars shoulde bee set toward the East but that they will directly herein followe the example of the Heathen who in honour of the Sunne whom they named Apollo did in all their prayers and offrings turne them selues towardeâ— the East Considering especially that God had for the same cause forbidden the Iewes to be like vnto the Heathen in that point as to turne their faces towards
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
You poore Heretikes saieth he howe can you be of a true beleefe if you do not first accept the twelfe articles of the faith And how should you accept them seeing you will not beleeue the holy Catholike Church For consider this he doeth take to serue his turne a most certeine and vndoubted point That no man can beleeue the holie Church but hee must ioyntly withall receiue and accept all whatsoeuer the saide Church doth set forth and beleeue And this is greatly to be coÌ„sidered seeing herevpon doth rest the most speâ—ial ground and strongest bulwarke of the holy Church of Rome For these Heretikes can very stedfastly say that they theÌ„selues are the church of god And to 〈◊〉 that they introduce and bring in many goodly textes out of the Scripture but they alledge them only according to the letter euen as though the Church were nothing els but an assemblie or congregation of holy men that is to say of such as through faith or beleefe are by the bloud of Iesus Christ blessed and chosen to be the sheepefolde of Iesus Christe the true and only sheepheard of our soules into which fold none are receiued but such alone as will hearken to the onely voyce of that onely shepheard and followe and goe after him onely forsaking and not knowing the voyce of any straunger Whereby they will nowe conclude that our great Maister the Pope with all the right honourable Bishops and Prelates which haue of them selues set forth manie goodly ordinances whereof Christ neuer knewe word should be those very straungers and hirelings which seeke onely the wooll of the sheepe and haue serued God feignedly setting forth and teaching the commandements and doctrine of men yea that they shuld be the theeues and murtherers that haue not entred in at the right doore which is Iesus Christ but are crept in a wrong way to steale kill and destroye And therfore do they cut vs cleane off notwithstanding what soeuer wee alleadge of the Church of God and of her authoritie power and woorthines But they alledge out of the Prophet Ieremie That al is but lyes and deceyt whervpon we establish our selues crying with the Iewes The Church of God The Church of God The Church of God. And herevpon doe they bring vs forth and alledge their Paul saying That the only true ground and foundation of the Church of God is established onely vppon the doctrine of the Prophetes Apostles so that who soeuer he be that falleth from the same can not be accompted for a true member of Christs Church And then they bring forth an Esaie out of a corner and an Ezechiel an Oseas with diuers other out of the olde Testament which they set al together on a heape and will defend themselues therewith that the stedfast successioÌ„ and that long continued race of the Popes Cardinals Bishoppes and Archbishops are in no wise that right token and that vncounterfeyt marke of the Church but the onely the sincere worde of God when as that is in our mouthes and in our heartes and in the mouthes and heartes of our children accompanied with the right vse of the Sacraments according to the perfit ordeining of Christ Iesus who is the only head of the Church and congregation in whom all people are ioyntly vnited euery one according to the measure of the gift which he hath receiued of the head to the ful growth of the whole body in loue Well well when they haue done all their prating yet must this needes be true That they are but Heretikes and smel after the fagot the good yere and all the cause why For that they doe not beleeue all that the holy Church doth beleeue and without the Church is no saluation but all such as fall from her must be burnt like fagottes for to that end haue we a plaine text of Scripture which saith thus Who soeuer doeth not abyde in me shall be cast out of the vineyarde as a branche and there wither and men gather those branches and cast them in the fire and burne them And this same is apparent out of the second point of this Epistle nowe folowing Whereas Gentianus doeth openly coÌ„fesse that at al times and for euer there haue bin some men which haue helde the same opinions set forth the like learning that these Lutheranes and Huguenotes do nowe followe But he answereth the matter thus That such haue alway bene banished and cursed for heretikes and all this is verie true For euer since that Iohn the Archfather Patriarch of Constantinople began to take vpon him to be the vniuersall Bishop of all Bishops within Christendome which attempt the Pope of Rome dyd in the beginning stoutly withstande and that then afterwardes Boniface the thirde did obteyne that tytle for him selfe and was by the Emperour Phocas declared Cheefe or superiour Bishop ouer all Christendome and ordeined the head of the Church which thing was brought to passe in the yeere of our Lord 680. From that time forward I saye there haue alwayes bene many factious and busie fellowes stirring abroade which as well by writing as preaching haue withstoode the Pope and condemned his doctrine decrees and ordinances euen by the Scripture yea and blazed and set him selfe forth for an Antichrist alledging euen as our Heretikes nowe do that men ought to repose themselues and buyld vpon the sincere word of God onely and further to holde and esteeme all ordinances of the Popes not agreeing with the Scripture for deuilishe doctrine But as before is declared such haue alwayes bin reputed and condemned for Heretikes Therefore to the ende that no man shall thinke this to be nowe a new dealing of the holy Church to condemne these Lutheranes and Huguenotes for Heretikes and likewise that no man shall suppose that this their doctrine and Articles which they set forth are first growen in their gardens I will therefâ—â—e make here a brief discourse of such as haue here before set forth these matters as well by mouth as by writing to make it plainely appeare to the worlde that there is not one Article which they bring forth but iâ— hath bene long before â—et a bâ—â—che openly â–ª that the holy Church of Rome hath both punished and condemned it for heresie Then to begin withall it is plaine that the Grekes haue alwayes daâ—peâ—ly withstoode the holy Pope of Rome and would neuer acknowledge him neither for Pope nor for the head of the Church like as yet euen in these dayes they do not in so much as in the yere of our Lorde 1328. at which tyme Pope Iohn the 23. had written very wisely and sharpely to the Grekes and by many wordes defended the cause That first there was but one only Church whereof he ought to be the head vnder whom all Christendome ought to submit them selues they dyd againe sende him this answere which followeth We beleeue verely
that thine authoritie is great ouer thine owne subiectes yet we can not well beare with thy loftines and vnmeasurable pride neither allowe thy vnsatiable couetousnesse Therefore the deuill be with thee for God is with vs. NotwithstaÌ„ding that some of their Embassadours did in the Councell of Ferrara in the tyme of Pope Eugenius 4. agree therevnto but without consent or commission of their Church which did afterwards call backe and adnihilate the same But long before that time not onely the coÌ„mon people of the Greekes but the Emperours them selues likewise were aduersaries to the Pope of Rome about the setting vp and praying to Images For about the yere of our Lord 730. the Emperors Constantine 5. and 6. and Leo Isaurus did with full aduise and consent of the Councell as well out of the Scripture as of the ancient Fathers conclude That men should in no wise for the seruice of God neither set vp nor pray to anie Images but did likewise vtterly break down destroy al Images before made and set vp For which cause the Popes of Rome did conceiue such malice and hatred against them that from thence forth they sought al maner of meanes and wayes to diuide and ouerthrowe the Emperial state like as in continuance of time they brought it so to passe And likewise not only the Greekes but the Germanes also did long time withstand the forbidding of Priestes to marrie till at length the Popes and that specially Bonifacius 8. did by maine force bring it to passe and establishe the same In the yere 840. one Berthrame a stout and a learned man rose vp who did manfully withstande the Romishe doctrine as touching their Transubstantiation dedicating to Charles the French King brother of Lothorius a notorious booke made for that purpose and did likewise in an other booke confirmed by the Scriptures and strongly defended by the holy Fathers set forth the doctrine of Predestination which these Heretikes do nowe so earnestly stand vpon And about the yere 869. did Iohannes Scotus followe him writing against Transubstantiation euen as Beringarius about the yere 839. had done the like And in the yere of our Lord 964. Huldrike Bishop of Auxburge by his writing reuoked again the saide commaundement of forbidding Priestes to marrie After whom about the yere 1240. Bernard started vp who wrote very much of Predestination and against Freewill nothing vnlike the doctrine of the Lutheranes and Huguenotes yea and did very stoutly striue against the Priestes and Prelates calling them The seruantes of Antichrist and making of the Prelates Pilates Whom in the yere 1157. Iohannes of Sarisburie did folowe and wrote a booke called Obiurgium Clericorum and another named Polycraticus wherein hee doeth pull the whole Clergie vengeably ouer the coles and setteth them out for Phariseis and false teachers calling the Pope Antichrist and Rome The hoore of Babylon And likewise a litle before that had Arnolde the Bishop of Brixen set vp earnestly against the Priestes denying flatly that the sworde of gouernement should anie whit apperteyne vnto them yea euen at the same time was there one Peter Bloix which wrote openly thus That Rome was the right BabyloÌ„ wherof S. Iohn did prophesie and that the Officialles of the Romish Court were deuilish Griphines and the Priestes verie Calues of Bethel Baals Priests Aegyptiacal idols and that euery thing was to be solde at Rome for money About the same time in the yere 1160. started vp in France a quicke fellowe and a worshipfull Burgesse of the Towne of Lyons named Petrus Valdo who hauing studied the Scriptures very diligently began to set vp a newe doctrine which did hit as iust vpon the doctrine of these Huguenotes as might be He left manye Disciples after him in so much that a remnant is remayning yet to this day After that came Petrus de Vinea Chauncelour to the Emperour Frederike 2. and was in the yere 1240. who went about likewise to robbe our holy father the Pope of his intituled authoritie and iurisdiction rayâ—ing vpon him out of measure And after came Guilielmus de sancto Amore in the yeere 1260. who layde loade exceedingly vpon the Prelates Monkes and Friers and did reckon them for subiectes of Antichrist Whose opinions were after in the yeere 1275. by one Laurence an Englishe Doctor at Paris stoutly defended and coÌ„firmed Againe in the yere 1306. came abroad one Petrus Cassiodorus a Gentleman and very well learned who did altogether spil the potage For his writing and doctrine was euen as though he had studied all the dayes of his life in the bookes of Luther and Caluin and he made of the Pope a Nabuchodonosor After that in the yere 1314. did followe one Dulsimus of Nauarra And in the yeere 1315. Arnoldus de villa Noua who caried water all ouer one bridge And at last in the yere 1383. came forth the great Archeheretike Iohn Wiclef who threw all the spindles of the holy Church of Rome in the ashes for he was a naturall Zwinglian or Caluinist and of him sproong vp Iohn Hus in the yeere 1405. which was the father of all Lutheranes Hee it was which came with Hieronymus of Prage to the CouÌ„cell of Constance there to defende his doctrine by scripture but there he was taught a newe lesson for in place of disputation they were both burnt at a stake And yet that notwithstanding their doctrine euer since that time hath bene accepted in many places and by many stout fellowes confirmed Like as there was one Nicholaus Clemangis a Doctor of Paris and Bishop of Bayone in France Oldecastell Lorde Cobham and Knight of the order of the Garter and within a litle while after one William Wight in Englande and Paule Crawe with many other in the countrie of Rome Hieronymus Sauanerola in Italie and a number of other more all which yet were by the Church of Rome banished and condemned for heretikes yea where they could be gotten put to death In summe all such as at any time haue taken vpon them to set forth any like matter against the Church of Rome haue alway bene of the most holy Popes banished and accursed together with all them which would by any meanes mainteyne or defend them In so much that Emperours and Kings yea whole countries haue for withstanding the Pope bene excommunicated and condemned for heretikes yea which is of greater importance one Okam and Dante good Catholike men were by Pope Benedict 3. condemned for Heretikes only because they did mainteine That Emperours holde their Empires of God and not of the Pope and yet notwithstanding that in all other matters they did throughly professe the Popes doctrine I say nothing what is meete to be done to these new Heretikes who go about to roote out and destroy the whole foundation of the
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
necessitie must followe that the Church hath a full and resolute power ouer the expresse worde of God aboue the cōmandement ordenāce of Iesus Christ and aboue all the scriptures of the Prophets Apostles But what neede is it I pray you to bring so many and diuerse ensamples one by one for the deference of this matter Sithence we see euidently that shee in all her deuotions Gods seruices and ceremonies doth alter the expresse wordes of the Scripture yea doeth openly and wilfully ouertread it euen as though it were done in spite and anger of the holy Scripture in the Bible For by the holy Scripture it is openly and vpon great paynes earnestly forbidden That in the seruing of God first no commandements traditions nor deuises of men shall bee vsed nor take anie place but to rest wholy and onely vpon the special commandements of God and to do thereafter Finally to turne neither to the right hand or to the left Secondarily not to make or haue anie Image or similitude ▪ carued or molten nor shall vse the shape or likenesse of anie such thereby to shewe or set forth the spirituall forme and incorporable maiestie of God by earthly things and dumbe and dead creatures Thirdely that no man shall vse anie witchcraft sorcerie or inchantment of anie creature to the intent to giue to the creatures that be senselesse and voyde of life anie might or worthinesse other then by nature is prescribed vnto them Which thing is likewise by all Councels and Synodes as well Iudiciall as Canonicall openly and straytelie forbidden Here agaynst notwithstanding hath it pleased our dearely beloued mother the holy Church of Rome to vse her full and inestimable authoritie and power and so without hauing anie respect at all to that which is aboue written hath to beginne withall sette vp a certaine kinde of seruing of God which is altogether contrarie to the good opinions traditions and ordinances of all men For besides that the blessed Masse is by diuerse Popes Cardinals and Bishops at sundrie times and in sundrie places raked vp in a huge heape with many peeces patches of mens deuises like to a beggers cloke sowed together besides so many traditions of idle heades which the holy Church of Rome hath receyued for a perfite seruing of God as fasting dayes yeares of grace differences and diuersities of dayes of meates of clothing consecrating of Churches of altars of candles pilgrimages Letanies Kyrieelesons Images Processions holy ashes holy Paceegges and flanes palmes and palme boughes Albes Copes Maniples Vestmēts Miters Staues fooles hoods Shelles and Belles Paxes licking of rotten bones carying of the Pixe about and praying to a lumpe of doaw fasting vpon certaine speciall dayes creeping vpon knees before a Crosse of wood buying of Bulles and pardons mumbling of Pater nosters and Aue Maries by tale vpon a paire of Beades before a dumbe image shauing of crowne and beard to giue blessing with two fingers and ten thousande more such prankes Yet aboue al this is by the holy Church as it were in spite of God and his word ordeyned That euery man being a good Catholike maye appoint and choose for himselfe a Saint and patrone erect a new image and specially build a new chappel and an altar set vp a newe and particular religion weare a peculiar or special kinde of garment assume and take a seuerall vse of meates and ceremonies finally and to conclude doe what soeuer his good meaning and intent persuadeth him vnto Secondarily it is so that our deare mother will not set vp any seruing of God but shee must of necessitie haue therevnto all sortes of ymages as well carued as painted and worship the same by kneeling and praying with burning of candles with kissing and licking with pilgrimages and other such like deuotions And in setting vp the sayde images in all high wayes in all streetes and in all corners euen as for an euident token and protestation that they neither do once thinke vpon Gods commandement set forth in the holy Scripture neither wil be subiect or bounde to the same Thirdly all her diuine seruice all her ceremonies and deuotions and all her holinesse is grounded in cōiuring of creatures and worshipping the same and in flat sorcerie and witchcraft in working whereof they speake vnto the dumbe creatures as though they had as much vnderstanding as the Priests themselues and so do abuse the blessed name of God and the textes of the holy Scripture openlye and without respect The water is by them exorcised or coniured by these wordes I coniure thee thou creature of water In the name of the father the sonne and the holy ghost to the ende thou become a chosen water to take away all the power of the diuell and that thou mayest driue awaye and confounde the diuell him selfe with all his wicked Angels c. The oyle and the balme are coniured and bewitched with much mumbling blowen vpon with many breathings with three times crying All haile holy oyle three times All haile holy annoyntment and three times All haile holy baulme And then it is kept for a most holy thing in a fine vessell therefore made and so caried along the streets by the Priests with great deuotion and prayer The salt is coniured in this maner I do coniure thee thou creature of salt by the liuing God by the true God by the holy God and by the same God which commanded Helias to cast thee into the water to take away the vnwholesomnesse of the water that thou mayest become an exorcised or coniured salt to the saluation of the faythfull and to worke the preseruation both of bodie and soule to all them which shall enioy thee and that all the subtiltie wilinesse and filthie intents of the Diuell and that all wicked spirites maye flee from that place where thou art scattered and cast abrode And then is this salt mingled with the foresayde water to be the right purger and sanctifier of the people wherethrough all the power and might of the diuell is withstood our daily sinnes therewith finely cleansed Nowe besides all this shee doeth exorcise and coniure certeine hearbes vpon certeine dayes to the health both of bodie and soule and to driue away all daungerous hurt all diuelish bewitching all pestilence vnwholsomnesse and corruption of the ayre Shee doeth coniure and exorcise the candles the waxe and the tallow to the qualifying and extinguishment of thunder and lightening Also she doth exorcise and coniure beads of wood of stone of corrall and of all other stuffe whereby they receyue great power against sinne the diuell and hel And which is more shee doeth not let these thinges be thus coniured by the Pope and Priests onely but the Pope may whensoeuer it shall please him giue the like power and authoritie to whom soeuer he will be it man or woman This may well appeare and be perceyued of all men by the example of
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
Iewes Therfore that which they do and ordeine hath an other maner of couÌ„tenance than that which the Iewes haue ordeined Therefore must our former argument remaine fast vnmoueable especially considering that the Church of Rome is fullye credited in the one therefore must shee of necessitie be as wel beleeued in the other For truely this argument is the trimmest and finest stuffe whereof Iohn Blindasinus hath made his Panoplie which is as muh to say as his Ful furniture of weapons harnesse For by this is proued that S. FraÌ„cis Vineyarde The goldeÌ„ Legend The booke called Conform S. Franc. And the Masse booke must be as much esteemed in all respects as the very scripture of the Bible yea in the boke called Confo S. Fran. which was made by Barthol of Pisa is alowed for good in the chap. of Assis. In the yere 1389. is written That the same booke is better thaÌ„ the Gospell for that Saint Francis is placed in Lucifers seat aboue all the companies of Angels at the vpper ende of all Also there followeth out of the same that the common sort of people may be as well instructed in the knoweledge of God by dumbe Images and mumming representations as by the preaching of the Gospel and that men must as well christen the Belles at the Font as the children whiche are shapen after the likenesse of God and bought by the precious bloud of Iesus Christ that in baptising shall be vsed spittle and oyntment as well as water that the holy Sacrament shall bee caried about the streetes in the Procession with Baners and Pipes as well as it shall be taken and eaten in the Congregation of the faythfull in remembrance of the death of the Lorde In summe men are as deepely bound to do that which the holy Church and the Popes of Rome haue dreamed set vp and commaunded as that which by the expresse worde of God and by the doctrine of the Prophetes and Apostles is specially commaunded Yea and I praye you why should it not be so Seeing out of the same argument it must of necessitie be concluded that the word of God cannot be Gods word but it must first by the church be therto shapen fashioned For note well this word is with special wordes of our learned master Iodocus Tiletanus in writing thus That the worde of God alone conteyned in the holy Scriptures of the old and the newe Testamentes together with the three Symbols or Creedes as of the Apostles the Councel of Nice of the father Athanasius yea and thereto ioyne the three first Councels are not the rule perfite knot of the truth whereby it is apparant that in no wise men can perfitely know whether these be the word of God or no without the traditions or setting forth of the Church which doth assure vs of al this without any Scripture c. In summe the truth can be no truth nor the light light yea God can be no God except that the holy Church of Rome that is to say the holy Pope of Rome with his bishops prelates do consent thervnto So that it is no maruel that they can of a peece of bread make a God creator of heauen and earth For if it were so that they should say that at noone day it were darke night wee must streight wayes beleue the same as an article of the faith by and by without delay get vs to bed For we say by a certaine coÌ„mon prouerbe That when all the world doeth affirme that a man as by example SoÌ„nius or Blindasinus is a swine he must out of doubt trudge vnto the swinestie and there eat only draffe How much rather theÌ„ when the holy Church with that worthie coÌ„panie of Bishops Abbats Prelates and Cardinals gathered together at Trent or elswhere do coÌ„mand any thing are not we bounde to receiue beleue obey the same without any denial by and by to say Amen therevnto And herein may men perceiue a great miracle which I do assure you is greater by the head thaÌ„ any miracle that euer was don by the Apostles to wit that the child was borne before the mother yea that the mother commes of the child For it is most certein and wel knowen that the worde of God is the seede whereof the Church of God doth spring is ingendred as the Apostle Peter witnesseth coÌ„sidering that the Church is nothing else but a Congregation of such as doe faithfully beleeue Gods woorde and firmely sticke vnto the same where thorough they are also called The Congregation of the liuing God The pillar and staye of the truth So that the woorde is the right mother of the Church Well nowe see here goeth the holy Catholike Church of Rome before the worde of God and his truth which is as much to say the childe goeth before the mother yea the worde can haue no might no credite no estimation nor no being in the worlde vnlesse it bee by speciall grace borrowed of her daughter the holy Church As the foresayd Blindasinus Hosius Sonnius Piggius Eckius with all other Catholike Doctours haue forceably coÌ„cluded and irreuocably determined taking this for a most true vndoubted article of the faith yea for the most speciall ground whervpon they and all their writing is founded which is That men may not beleeue the worde and truth of God otherwise than by the appoyntment of the holy Church of Rome which of duetie must alwayes goe before and lead the daunse which is as muche to say that you can not ride to Louen but you must set the Wagon before the horses And therefore whensoeuer the Churche doth ordeine any thing that is contrarie to the Scripture as is before saide we will giue the Scripture an honest passeport or safe conduct and a great many of farewels and clâ—ue to the holy Church like a Burre For the srcipture cannot defend this cause but the holy Church of Rome can bring a man to the stake And it helpes not to alledge and bring in Augustine here who hath written in diuerse places That wee ought to beleeue the holy Scripture only without any contradiction and to trie proue all other writinges and doctrines howe substantiall soeuer they be yea all Councels decrees and ordinances by the holy Scripture as by the onely true vncounterfeyted touchstone and abolish and put away vtterly all whatsoeuer doth not therewithall agree for that all smelleth altogether of heresie And where as he sayeth further That when soeuer the Church doeth giue eare to any other voyce beside the onely voyce of her bridegrome she is then become whorish and a wedlocke breaker yea and that they are all accursed which go about to seduce the Bride of Christ from her Bridegrome to the doctrine and institutions of men that is the plaine doctrine of Heretikes For if that were so all the before specified rules ordinaunces and decrees of the holy
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
the East But the holy Church as touching this matter was much wiser thaâ— God for shee wâ—ll hereby giue to vnderstande that Christ is risen or sprong from the highest and that afâ—er the doctrine of Aristotle other Philosophers the East is on the right side of heauen where as Christ at the day of iudgement will place his elect Is not this a deepe speculation Who would euer haue thought that such doltish Asses could haue founde out such a great and profound secret which God him selfe did neuer thinke on The x. Chapter VVhich concludeth that the Church of Rome hath gathered all these before named pieces together and taken out of them what shee haâ—h thought good which are called Traditiones Romanae Ecclesiae that is to saye The traditions of the church of Rome and the foundation of our beleefâ— BVt if I should now bring in all things particularly to proâ—e hâ—we that our deare mother hath verie finely and subtily brought in mingled the Philosophie and Poetrie of the Ethnikes with her Religion and Gods seruice I should haue worke inough for seuen yeeres Therefore this is sufficient for vs that by this it may well bee perceiued that she hath gathered her holines and ceremonies as well out of the Heathen authours as of the Iewes olde Heretikes and brewed the same all together so cunningly that it is a maruellous pleasant cup of drinke to swallow downe without anie chewing So that nowe wee may stoutly conclude vpon the former question what that is for a beast which men call Traditiones Ecclesiae The traditions of the Church of Rome Seeing we now well perceiue that her foundation ground stands not vpon the writings of the Prophetes and Apostles like as Paul would in his time haue mainteined much lesse then vpon the Councels Fathers and decrees but it is partly founded vpon the Scripture being first well glosed and sophistically handled partly out of the chiefest writings of the olde fathers partly out of the scomme of the Councels and decrees partly out of the fine flower of olde Heretikes partly out of the Caballa of the Iewes Rabbines and lastly out of the Theologie of Numa Pompilius the Philosophie of Aristotle and out of the examples of the Heathen Now all gathered together on a heape and baked in a cake are called Traditiones sanctae Romanae Ecclesiae The traditions or commandements of the holy Church of Rome Which vpon paine of damnation of the soule and the body to be burnt in fire must of necessitie be beleued of al men and holden in as great reputation as the worde of God it selfe which is written in the holie Scriptures Therefore it is that the bookes of the holy Catholike subiectes of the Church as Eckius Piggius Hosius Bunderius Asotus Ruardus Tapparde Iohannes Latomus Iohannes a Louanio Franciscus Sonnius Gulielmus Blindasinus Iodocus Rauestein a Tileto and other more are finely set forth and brauely decked with feathers of all colours after the Indian fashion and trimmed vp with all costly stuffe euen like Saint Iames wiâ—h his shelles and sometime they fetch a witnesse or authoritie out of the Scripture by the necke sometime out of the fathers then a Councel out of a corner a decree of some Pope or Bishop sometimes they bring out an example from the Iewes and an allegorie or some triâ—le out of the Thalmoode and nowe and then a syâ—logisme out of Aristotle or Porphyrius or else a verse out of Virgil or Ouid and such other like skipping and leaping like Monkies from one place to another so helpe themselues with handes and feete and with all the â—â—â—mes of their bodie Prouided alwayes that they hang still as fast on their principall foundation as a theefe on the gallowes to wit That the holy Church cannot erre nor by anie meanes go out of the right way For as long as they holde that end fast they can neuer loose the threede And it is but follie to talke the Heretikes must needes be taken in the trappe for if by chaunce they scape out at one hole they are by and by caught in another After this they brewe you a noble and pleasant drinke iumbling the olde fathers and the newe together the true with the false And if they can once catche an Augustine or an Ambrose by the necke then will they after that bring in a trimme toy of the fine letters of Clemens and Anacletus which a dronken Monke and vnlearned buffell did babble out somewhere on a Saint Martins euen and mingle therewithall the goodly fables of one Dionysius whom they call Areopagita which one of the seuen sleepers haue found I wote not where behinde a banke then also come they lustily foorth with a Thomas de Aquino or a Scotus ioyne with him a Bricot or a Holcot or a Peter de Broda to keepe him companie And lastly for a sawce they bring in vpon that their Legendum Aureum and then Dormi secure and so make thereof a Compost or as it is called at Louen a Brodium such as the Heretikes must needes burâ—â— if they taste but one spoonefull of it And this is the inuincible Panoplia or StratageÌ„ma that is The defensible furniture fighting weapons of warre which the right honourable Bishop Guilielmus Blindasinus vseth This is the Verbum noÌ„ scriptum the vnwritten worde or veritie which all Catholike writers doe alwayes stande vpon this is Consuetudo sanctae Romanae Ecclesiae that is to say The vsage and old custome of the holy church of Rome whereon they boast themselues a great deale more than anie towne doeth of their priuiledges This is Traditiones patrum The traditions of the fathers of which the children do boldly boast and bragge In summe this is the ground and foundation of the hellish Catholike Romish beliefe wherevpon our dearely beloued mother the holy Church doth stande so fast as it will be verie harde for all the diuels of hell to blowe her off with all their bellowes The xi Chapter VVhich teacheth how that vpon this foundation Heretikes must be examined And what questions are to be proponed vnto them in the inquisition THerefore the order and maner to dispute with Heretikes nowe adayes is no more to bring in many Scriptures or Councels against them for therein woulde they be too readie and ripe reasoners but we must onely lay before them the good intents ordinances and statutes of the holie Church And it is sufficient to prooue that by any one of the argumentes before specified for whensoeuer men can alledge only one whether it be out of the Fathers Councels Decrees or out of Aristotle or Virgil then it is cocke on our side and the battell is wonne But now contrariwise whensoeuer the Heretikes goe about to ouerthrow any article of the beliefe by the holy Church brought in and established it is not therefore sufficient that they proue it to be contrarie to the
praâ—ing Prelates there will yet come as Gentianus here doeth bragge a great companie of men Saintes and women Saintes glorious Martyrs comlie Confessours and excellent Doctours of the Church which the Pope him selfe hath canonized and bestowed places vppon them in heauen These surely in consideration of the benefites they haue receiued at his hands will for the mainteining of his doctrine hazard both cappe and cowle Then siwâ—her there will come such a companie of goodly miracles which surely are so perfectly and also vnreproueably registred in the golden Legend that the Heretikes must nodes be packing away if they will do wisely and followe good counsell For if it were seâ— that this could not yet helpe then should come in the Doctours of Louen with their great coppintankes and Doctours hattes with their Aristotles breech on their heads and his Liripipium about their necks and they will bring in al their Syllogismes their Sortes currit their Quidditatâ—s Realitates Formalitates Ecceitates Identitates Secundas intentiones Instantias and manie more of like learning which they will quickly shoote vp in the aire in such sort that the multitude of their arrowes wil darken the Sunne And at the last they wil plucke out of their quiuer a strong and a swift bolte or argument which the scholemen cal Argumentum a fasciculis that neither Bible nor Testament neither Peter nor Paul shal be able to helpe the poore heretikes so they must altogether daunse into the fire and be burnâ— to ashes This is most true and apparant and needes no proofe or witnesse Notwithstanding seeing that Gentianus him selfe â–ª to shewe his stoutnesse and noble courage doeth alledge and bring forth a certeine example â–ª as it were for an attempt or skirmishe therefore will I take the same vpon me and explane it further â—o the ende that euerie man may see with what strong weapons our deare mother with all her souldiers horsemen and footemen is furnished And thus saith Maister Gentianus here That the Lutheranes and Huguenotes can in no wise be reputed and taken for right beleeuers so long as they doe not beleeue that the breade and the wine in the blessed Sacrament of the altar as soone as euer the fiue wordes are spoken ouer them are no more bread wine but by and by become the verie perfecte bodie and bloud of Iesus Christ as long and as broade as it was hanging vppon the crosse Nowe then who dares once kicke or winche against this Or howe can these Heretikes wrestle against this whereas to begin withal generally the holy Catholike Apostolicall Papisticall Romishe Church with her Pontificall seate and crowne with all her Cardinals haâ—tes Bishops myters Abbats slaues Priestes crownes Monkes cowles and Doctours hoodes doe not onely beleeue so but likewise do specially commande will so haue it in dede that al other persons shal so likewise beleeue and that vpon paine of deadly sinne Wel then it is a sealed â—loth â–ª there is no more to saye to the matter â–ª For Iohannes Scotus hath him selfe said absolutely That if those fiue woordes should be spoken in a market place or in a Bakers house where much breade were or in a seller where much wine were the said bread would by and by bee turned into flesh and the wine into bloud Yea this hath bene proued by manie wonderful tokens as you may see and heare at Bruxels in Saint Goels Church where the Iewes stand painted which did sticke the holy Sacrament there through with daggers and the red bloud came running out For you may yet see red spottes painted vpon it And at Padua in Italie in Saint Anthonies Church standes grauen vpon an altar Saint Anthonie of Padua going alongest the streete with the Sacrament and some Iewes that were there did mock it and would not kneele downe and by and by there came an Asse alongest the streete which seeing that it was verie flesh and bloud did fall verie deuoutely vpon his knees and did open his mouth so wide that Saint Anthonie of Padua did estâ—eme the same for such a great miracle as doth wholy confound these Heretikes with hide and haire thrust in their throtes as is in his Legend set forth more at large â–ª Was not that a goodly and wonderfull miracle What will these Heretikes say to this when that Asses do beleeue it and yet they esteeme it not We read likewise of Saint Gregorie howe he being busie at Masse and hauing spoken the fiue wordes the holy Sacrament was soudeinly through his prayer conuerted and turned into a fleshly and visible finger and that for a good Gentlewomans sake which could not well beleeue that it was fleshe Likewise it is written that there was a good and a deuout woman which had heard in secret of her Curate the fiue wordes and being with her Gossep kneeding of doaw to make bread she rehearsed by chaunce to her Gossep the secretes of the Masse which she had learned of the Priest and soudenly all the doaw was turned into flesh and the water wherwith she had wrought the doaw into verie bloud in so much that the poore women were maruellously affraide and were so bloudie as though they had lien ten yeares in the butchers slaughter house It is verie true that it will not frame so well with beggers who hauing vnderstood this matter would gladly haue plaâ—ed the like paâ—el to the intent to haue made of the craâ—tes of bread which they had begged with the saying of these fiue wordes a good flesh hotch-potch or gallemawfrie but it woulde not fadge because they had not the good intent which the Priestes haue when they say Masse which intent the Curate had surely put into that good Gossep secretely in shriuing her Now is it not plainly written in the booke of that holy Monke Leander Alberte of Bullein that beside the lake called Lago de Bolsena as a Priest was saying his Masse that holy Offertorie or oblation did droppe a great many droppes of bloud vpon the altar and vppon the white piece of cloth called the Corporall after this it skipt and leapt out of the handes of the sacrifising Priest away it went swiftly fleeing all about the Church like a birde still dropping droppes of bloud vpon the Marble stones which are seene there yet to this day Men may finde a hundred thousand such like miracles set foorth in manie goodly laudable and praise worthie Histories and golden Legendes and specially in the Historie of the notable learned wise and discrete man Lipomani who I dare say would not willingly lie if he could hit vpon the truth Then all these miracles and all the foresaid Saints iolly roysters would euen ioyntly together be vpon the bones of these heretikes After all this the Iewes Rabbines would march forwarde into the field with their Caballa with their Thalmood stoutly defend our transubstantiation The Ethnik poets specially Ouid
is my name sacrificed a pleasant offering offered vp that is to say The offering and sacrifice of the holy Masse For that can not faile so long as it pleaseth our mother the holy Church to haue and will haue it thus vnderstoode And although it be so that Peter hath otherwise interpreted it saying That all faithfull are that holy Priesthood to offer vp spiritual offrings wherwith God is pleased through Iesus Christ yea they are the chosen generation the kingly Priesthoode the holie and elect people to set foorth the worthines of him which hath called thē out of darkenesse vnto his wonderfull light Wherewith Iohn the Apostle doeth also accorde saying That Iesus Christ hath made all faithfull Christians kings and Priestes to God his father and applies this sacrifice to their prayers and Psalmes And although it be so tha◠the Apostle had so saide to the Iewes That we should offer vp vnto God the offring of thankesgiuing which is the fruites of our lippes and tongues yet notwithstanding the holie Church is not therewith satisfied because greate disorder might followe for that then there shoulde be no mo priests which could serue in the Masse therfore she hath strongly concluded that this place of the prophesie of Malachie may not any otherwise be vnderstood than by the second councell of Nice the councell of Constance the councell of Trent further as by al Catholike men as Thomas de Aquino Scotus Durandus and by all the Doctours of Louen it hath bene vnderstoode interpreted Iudging without doubt that all these profounde learned Doctours together on a cluster as hauing greater measure of wisedome and learning than the rest did vnderstande Malachie farre better than Peter and Iohn who were but simple fishers and had neuer bene Studentes in the famous and renowmed Vniuersitie of Louen And yet if it were so that Peter were not content yet hath the holie Church giuen him to vnderstand that his foresaide reason must bee vnderstoode meant of the Priests only and not of the generall congregation of Christ. Moreouer and beside all this these wordes of Paule where he saith That we should deliuer or offer vp our bodies a liuing holie and an acceptable sacrifice vnto God which is our dutiefull seruing of God c. hath she violently forceably wresled to the Masse and the offering of the Priestes cōmanding that those words should do dailie read in the Canon of the Masse ▪ that at euerie word a crosse should be made to the ende that they by the power and vertue of the crosse might altogether transforme and change their naturall vsages and so serue the turne of the holie Masse For if men will vnderstande them according to their nature after the letter to wit That all perfite Christians must offer vp to God their bodies in all holinesse by that it should seeme that Paul hath otherwise vnderstoode Malachie than the holie Church doth vnderstande him And then should S. Peter haue done euill when he soung his first Masse at Rome vpon the altar which is yet there to bee seene in the holie place at Saint Iohns de Laterane And nowe our Lord hath saide Oraui pro te Petre ne deficeret sides tua ▪ O Peter I haue prayed for thee that thy faith shuld not faile So that Peter then can not haue done amisse when he did sing Masse And herevpon is to be concluded that the Masse is founded grounded vpon the scripture And yet we see further That in the scripture there are two sortes of Priesthoodes spoken of The one is the order of Melchisedech and the other is The order of Aaron who came of the tribe of Leui. Nowe both these two orders seeme to haue bene a figure of our Priestes Which doth appeare by this That our Priestes haue in their Masse by vertue of the fiue wordes changed the bread into the bodie of Iesus Christ then they go and offer him vp to God the Father praying and beseeching him that he with a mercifull and pleasant countenance will beholde the offring vp of his onely begotten and liuing Sonne Christ Iesus and that he will accept the same euen as hee accepted Abels offring and the sacrifice of Abraham of the hie Priest Melchisedech Who will nowe cast in any more doubts whether they be the right Priests placed in the roomes seates of Melchisedech Aaron Nay they do far passe both Melchisedech Aaron seeing that they do pray for the Sonne of God him selfe are a meane not only betweene God and man but also betweene God the Father and Christ Iesus his Sonne which in an Euangelical degree they do resemble to the sheepe and the lambes So that by this it is apparant that the meaning of our mother the holie church is That Christ is to be accounted for nothing els but the sheepe which Melchisedech did offer vp Contrariwise the Priestes are the true Melchisedechs which do offer vp Christ pray for him For when all is said what other thing did Melchisedech I pray you foreshewe but onelie the figure of the holie Pope of Rome who is the chiefe Priest the Summus Pontifex The high Bishop which doeth create all Priestes and Deacons set vp all spirituall orders giuing and appointing to euery one of them their charge what they shall doe Then must he needes be the right Melchisedech whose Priesthoode is not to bee resembled to other priestes For this is set forth in the Decretalles euen thus in plaine wordes Durandus hath set out the same at large in his booke called Rationale diuinorū officiorū Therefore that which the Apostle would say to the Hebrewes That as Melchisedech was a figure of Christ And accordingly as Melchisedech hath neither had anie successour nor lieftenant that euen so Christ had neither successour nor lieftenant but should him selfe in his owne person exercise his euerlasting Priesthood being once entred into that heauenlie holinesse through the power of that one offering to witte his owne bodie and bloud which offering being once fully accomplished for the remission of our sinnes can neuer be renewed nor done againe But all this doeth not serue the purpose touching out matter for if that were true then the Masse would be nothing worth and our Priestes might go with emptie stomachs and in the end be glad to get them into some hospitall for a refuge or at least to gette their liuing with painfull labour which would be a pitifull case considering that they haue neuer bene vsed to anie labour but simplie to say Masse sing Euensong and to mumble ouer their Mattens and therewith to deserue first a liuing here on earth and afterwardes heauen for themselues their pretie wenches and their yong bastardes Therefore doeth our mother the holie Church conclude that the Apostle in his Epistle to the Hebrewes did not well consider the pith and ground of the
soundeth not well for we do not al becom one bodie in substance as the holie Church will haue the bread become the verie body of Christ in substance But then the similitude which after that he introduceth or bringeth in is to farre out of the way For hee saieth That those which feede of the altar are partakers of the altar and that those that offer vp to idols are partakers with the diuell And so making a comparison of the table of the Lord and the table of the diuell as though the Priestes could not eate vp that bodie of Christ otherwise than as idolaters eate vp the diuels and as though these wordes Eate that bodie of Christ did signifie nothing else but this through the power of the holie Ghost to be made one bodie ioyntlie with the bodie of Christ as the vngodly idolaters by power of the wicked spirite are vnited with the diuell That is to heynous an heresie and therefore wee may not stande vpon this similitude for it soundeth diâ—ectlie against our Transubstantiation But when you will haue a substantiall similitude you must search and seeke it out of Scotus and Thomas de Aquino or Panormitanus and such like For they bring in for this purpose a goodlie similitude of a Tauerne or common Inne where they sell wine For as there is commonlie a potte a garlande or Iuie bush hanged out betokening that to be a Tauerne and the Tauerne doeth signifie that there is wine plentie So likewise you see here the outward accidentes of bread to witte the roundnesse and the whitenesse which doe signifie that vnder the same is conteined the verie bodie of Christ which is to bee resembled to the Tauerne And this bodie of Christ doeth further signifie the holie Church of Rome which is made one with the bodie of Christ which they call Mysticum corpus Christi that is to say The spiritual or mystical bodie of Christ and this is that sweete wine which the Priestes drinke in that Inne or Tauerne And after this they doe likewise bring for a similitude the water which in Cana of Galilie was plainlie turned into wine which similitude doeth so wonderfull well serue for this purpose as to set a fift wheele in a wagon But it is pitie that the Priestes haue not other fiue wordes whereby they might do that too For then should the similitude serue their turne much better if that they might when they woulde conuerte and turne the water into good wine for that they might therewith the better scoure and refresh their drie throtes when they are become verie hoarse with singing of their seruice And it is verie true that they doe what they can for that purpose for on Saturday being Easter eeuen they praye vnto God that hee will also do so much as to turne their Beere saying O Lord holie Father almightie and eternal God which hast made both heauen and earth wherein the water is conteined I pray thee and instantly beseech thee in the name of Iesus Christ thy onlie begotten Sonne that thou of thy goodnesse wilt blesse and make holie this Beere as thou diddest blesse the dinner of Abraham and Isaak and as thou diddest blesse the sixe pottes in Cana of Galilie which were chaunged from water into good wine euen so change for thy seruantes sake which do beleeue in the Catholike faith this substance of Beere into pleasantnesse and mirth thorough the same c. But alas what can all this helpe when it will not so come to passe For they haue not this cunning and therefore they must needes haue bene deceiued and so drinke vp the bloud vppon rawe fleshe For men may say all what they will and Paule yea Christ him selfe may bring forth what interpretation they list but the holy church will stande to the first wordes This is my bodie and vpon that will she liue and die The texte is plaine ynough for her shee hath no neede either of glosse or interpretation And therefore vnto all the interpretations which these Heretikes bring in whether it be out of the Scriptures or out of the auncient Fathers wee will answere This is my bodie and sticke as sure to that as the Cuckoe to her song The v. Chapter Treating of the great stâ—ife and difference which is aâ—mongst the Romishe Doctours concerning the words of the Sacrament and yet all they agree and stande fast touching the Transubstantiation Herein are likewise set forth some textes of Scripture whereby Transubstantiation is established IT is verie true that our Catholike Doctours and subtile maisters of Diuinitie can not euen they them selues finde anie good resolution of these words neither can make them serue the turne well touching their Transubstantiation but that there doeth alway fall great difficultie and disorder therin The bookes sticke out in euery side like a spindle in a bagge in so much that they snarre and iarre amongst themselues in this matter like dogges cattes yea Quot capita tot sensus How many heads so manie opinions And yet notwithstaÌ„ding they all ioyntly crie together This is my bodie The text is cleare and needes no glosse yea they cleaue as close to Transubstantiation as claye to the cart wheele Although they can not tell which way to frame this plaine text For to begin withal they all flatly flie from that which was concluded in the foresaid Councell of Rome that is That the verie bodie of Christ shuld be Sensualiter that is to say Sensiblie and visiblie eaten and with the teeth chewed in morsels For to that they all affirme flatlie No and that it is a false lie notwithstanding it is set out in the Decrees verie substantially For say they the bodie of Christ can no more bee bitten eaten nor digested he can not now die nor suffer anie more nor bee broken in pieces he doth liue eternally Which is apparant by this token that yeerelie vpon Corpus Christi day our deare mother the holie church doeth in her vsuall Hymne or Sacramental Carroll sing these words folowing Sub diuersis speciebus Signis tantùm non rebus â–ª Latent res eximiae Caro cibus sanguis potus Manet homo Christus totus â–ª Sub vtraqué specie A sumente non concisus Non confractus nec diuisus â–ª Integer accipitur Sumit vnus sumunt mille Quantum isti tantum ille Nec sumptus absumitur c. That is to say Vnder signes most plaine to see Substance none which seeme to be Things lie hid most excellent The flesh is meate the bloud is wine â–ª A perfect Christ in either signe Remaineth of the Sacrament He is not dealt in morsels small Diuided cutte nor hurt at all But whole he is receiued A thousand taste a thousand eate And all alike feede of one meate He wastes not though digested Nowe see here thus do they deface their owne Councels and Decrees and make al the holie Fathers of the Councel of Rome liers After this
fiue wordes spoken and all parts of the transubstantiation well plaid could doe his office as well as the wine and leape soudeinly out of one substance into another Item if there were thirtene or fourtene Offertories Ostes or singing cakes laid vpon the altar and that the priest could tell no better than my maide and so tolde but twelue and vppon that intent doe pronounce the fiue wordes thinking that there were but twelue then whether all the thirtene should be consecrated and transubstantiated considering that the intent and meaning of the Priest is wholie necessarie to the transubstantiation or that neuer one of them should be transubstantiated coÌ„sidering that the one hath as much vantage as the other and not any one of them more base or bastard than an other seeing that they all did heare and vnderstand the wordes of the Transubstantiation indifferently one as well as another There are yet besides these manie other like difficulties sufficient to make deuout catholike men to doubt touching this foresaid article of transubstantiation for I assure you they trouble the heades euen of our masters of Louen and are oftimes occasion that they must drinke two or three quartes of wine the more and sometimes be so dronke that they fall from the benche and catch a redde nose yea and sometime that they dispute the haire from their heads through the great zeale wherewith they are warmed whereby they often fall into dronken diseases and sometime into Plurisies whereof diuerse times they die and so the Church of Rome doth faile of her best pillars And yet for all this as concerning the highest and most principall article of transubstantiation they al danse after one pipe and agree as well in one as Herode and Pilate And as touching the rest they remit that to God to take care for for after that they haue brought forth many cunning trickes and deepe wittie speculations and bralled about those a long time and in vtramque partem that is to say pro coÌ„tra to and fro haue reasoned on both sides verie Magistraliter that is Maisterly in deed In the end they make this coÌ„clusion Sed quomodo hoc fit nescio Deus scit that is I cannot tell what to say to the matter I cannot conceiue how that may come to passe God knoweth all And yet notwithstanding they doe alway conclude this to be an article of the faith whereof no man must doubt For our deare mother the holy Church will haue it so And yet in the meane space for the better stay of deuout coÌ„sciences somthing to establish these great doubts they haue ioyntly found out a newe practise to prop vp their generall building of Transubstantiation to wit first a great beame which they call Concomitantiae then a long rib called The stedfast intention of the holy Church wherewith they do so strongly prop vp this building that not only Christs bodie but the whole Godhead may sâ—and vpon it without falling And if it were so that the priest did dreame had no regard to his Masse yet haue they a remedie for that For the good intent of the holie Church is so sure and vnremoueable that the intent of the Priest is not greatly to be accounted of but may well inough go walk abrode and see if there be anie good cheare toward and that his maid keepe good rule at home which is a iolly matter For otherwise if the priest were yet half dronke with good cheare the eeuen before or that his maid had chafed him or that but only a flie did come sit vpon his nose he might perhaps therby forget his good intent euen as he was speaking the holy wordes and then should not that bread becâ—me a God which were a perilous matter For the simple people should then pray to a peece of bread in place of their God creator Therefore coÌ„meth the holy Church now in for a helpe doth set forth for a perfit article of our faith that it is likewise sufficient for euerie one to beleue whatsoeuer the Church beleues although they know not what it is And again it is sufficient that the holy church haue generally a perfite determination that wheresoeuer Masse is don there is the bred changed into God although it were so that the priest did thinke onely vpon his maid or on his kitchen In summe there is not a hole but the hellish Church hath a peg to stop it withall she can turne euerie thing to the best so that there is no more difficultie And if the Doctours and Licentiates doe chide and brall among themselues that makes no great matter we ought to commit all these weightie causes to the iudgement of the holie Catholike Church and must simplie and ioyntly beleeue That as soone as the fiue wordes are spoken that which the Priest hath in his handes is turned into God let it then be what it will either verie bread or the accidents of bread or an Indiuiduum vagum that is a wilde veseken That is no matter at all to vs it is sufficient that wee knowe it is our God which we must pray vnto in the Masse For the text is plaine This is my bodie there needes no glosse vpon it And although it be so that all the Doctours of Louen of Paris and of Colen cannot vnderstand it yet it is sufficient for vs that we haue fetcht our transubstantiation out of it and sette it forth irreuocably Although we haue yet manie mo other plaine textes whereby to defend it which are verie plentifully sette forth by the worshipfull Eckius and other worthie pillars of the holie Catholike Church as specially that which is written in Ieremie That when the vngodly Iewish Priests and false Prophets went about to bring Ieremie to death because hee did earnestly condemne their vngodlinesse they said thus one to another Let vs marre his bread with wood or let vs destroy the fruite together with the tree roote him out of the kingdome of the liuing For this now hath our deare mother the holie Church turned for the best vnto our Masse priests as though they had holden this Counceâ—l together and saide Mittamus lignum in panem eius that is to say Let vs cast wood into his bread vnderstanding thereby that they will counterfeit in their Masse the passion death of Iesu Christ who suffred vpon the crosse with a peece of bread And to this end doe they cause these woordes to be soung yerely in the Passion wherevpon shee hath resolutely concluded That the bread is chaunged into the verie bodie of Christ Iesus as is to bee seene in the foresaid booke of Eckius and of other stoute Champions of the Romish Church Yea and likewise to proue that this Transubstantiation is neither so wonderfull nor vnnatural as the Heretikes exclaime that doeth Eckius teach out of the Scripture where the diuel said to Christ If thou be the son of God
though shee be something troubled with a laske although in deede shee is nowe waxen so olde and vnweldie as glisters can not helpe her greatlie especiallie so long as these Hâ—retikes are still gaping after Scriptures and will beleeue nothing vnlesse iâ— be set downe or confirmed by the Bible Nowe therefore I wil send them the Epistle of Paul to the Colossians where they shall find that Paul saith thus Now ioy I in my sufferings which I suffer for you and fulfill that which is behinde of the passions of Christ in my flesh for his bodies sake which is the congregation Alway prouided that they shal not vnderstand nor interpret this text after their mindes nor after the letter to wit as though Paul did meane nothing els but that he as a member of Christes body doeth followe Christ his head in suffring for the loue of the congregation and strengthening of the same for this interpretation is hereticall doth not wel agree with the interpretation and beleefe of our deare mother the church of Rome But they must know confesse that Paules meaning in that place is that the passion of Christ is not sufficient to satisfie for all our sins which we haue coÌ„mitted since for those must euery man make satisfaction for by good workes pardons with bulles indulgencies for to that end serue the merites of such Saints as haue bin canonized by Popes and the bloud of their martyrs which suffered in defence of the holy church of Rome furthermore all the meritorious works which S. Francis S. Benedict S. Dominick other holie fathers haue laid vp for a help which were superfluous more than they were bounde to do For all these merites good workes laid together vpon a heape with our merits superfluous good works which we haue in store ouer besides those which must first answere for our sinnes All these I say are shut vp in a chest together wherof our holy father the Pope hath the keies to keepe doth distribute them to euery person according to his discretion which is commonly according as euerie man doth annoynt his hand with golden oyle For this same golden oyle is of such strength vertue that there is no offence knauerie sinne nor abhomination so great but it will be heled made cleane with the same as is plainly to be sene in the Taxa poenitentiaria apostolica that is In the booke of reckoning or taxe register where the pardon and price of al sinnes is set vpon certein summes of monie which are set taxed in the popish or apostolike penance chaÌ„ber but now among the rest the Pope dealeth most liberallie with such as come to Rome in the yeere of Iubilie and doe there deuoutlie visite the graues or tumbes of Peter and Paul for those haue full remission of all their sinnes à poena culpa therewith are the two Apostles maruellouslie recreated for out of that may S. Peter note that the prayer of Christ for him when he said I haue praied for thee that thy faith should not fayle doeth there receiue ful effect when he seeth the people so deuoutlie disposed to go visit his tumbe and graue And by this nowe is that likewise which we alledged out of S. Paul fulfilled in so much doubtles that they haue great pleasure when they see such deuotion vsed and surelie do laugh wiâ—hall as though they had the tooth ache The holie Church of Rome doth yet bring forth other textes of importance for the establishing of indulgencies as speciallie where Christ said vnto Peter I shall giue vnto thee the keies of the kingdome of heauen which are to bee vnderstood the keies of the chest before mentioned wherin that rich tresure is shut vp which can neuer be emptied nor diminished for if it were possible that all the people of the worlde did go to Rome in one yeare of Iubilie that euerie man might receiue full indulgence and pardon yet should the same chest be no more emptied thereby than the Ocean sea should be with taking out of it one spoonefull of water or Saint Goddards mountaine be diminished by taking from it one handfull of sand as is plainly sette forth by a verie trimme and fine verse as followeth Mille licèt sumant deperit inde nihil That is to say Thogh thousands take none said nay Yet nothing wastes or weares away And now how necessarie and profitable this is to our holie mother the Church of Rome it doth appeare plainly out of this That onely the indulgencies with the letters of pardon and the Reseruationes pectorales mentales regressus generales speciales accessus with such other like trifles mo are worth to the Pope of Rome in France onelie aboue two hundred thousand Crownes a yeare so that through all Christendome it doth amount to aboue ten millions of Crownes which is a prettie summe But what shoulde I talke much of the Pope It is not long agoe that a simple gray frier called Samson of Millan being by Pope Leo 10. appointed amongst other for one of the gatherers or receiuers of the monie for Bulles and Indulgencies had within a little space gotten so much monie for himselfe that he did offer to giue a hundred and twentie thousand Ducats in redie monie to be chosen Pope In summe all indulgencies pardons iubilies buls with the rest of the Popes authoritie are lightly to be proued and declared by scripture if men will vnderstand them rightly and according to the exposition of our deare mother the holy Church The x. Chapter VVhich doth treat of the Supremasie of the Pope and proueth establisheth the same by scriptures examples NOw as touching that which is to be said for the supremasie and authoritie of the Pope that is to bee proued by so many clere strong testimonies witnesses of scripture that I can scarse tell where it is best to begin But I may take first the best knowne and plainest text where Christ said I say vnto thee that thou art Peter and vpon this Petra which is to say a stone or a rocke will I build my congregation and the gates of hell shal not preuaile against them c. For by these fewe wordes to begin withall it is witnessed after the spiritual expositioÌ„ of the holy church that Peter is the firme and seedfast foundation of the Church for she hath nothing to do with Christ in this matter as Clemens hath verie worthily set forth in his Epistle written to Iames the brother of our Lorde And againe here is not to be vnderstood by Peter the person of Peter the Apostle but in the name of Peter are our holy Fathers the Popes pointed vnto as with a wette finger For whereas the heretikes will say that Peter was neuer at Rome it is a stark lie See I pray you their follie well his head bones lie there
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
of our most holie father the Pope of Rome whereof there is not one iotte forgotten nor left vnconsidered yea surelie I beleeue that his holinesse sitting vpon his stoole of easement sir reuerence of his holinesse should not make one sowre or skornefull countenance but this wise profounde learned Doctour and Bishop can straightwayes bring in for it some mysterie and weightie matter And to bring a text of Scripture for it which shall serue as fit for that purpose as a sadle for a sowe What needeth manie wordes hee is a passing Apoticarie hee can make a good medicine of a Cabadge stalke And therefore it is that our deare mother the holy Church doeth so greatly esteeme this his booke so that shee would not forgo it for anie good and she hath reason for it because in deede it is her chiefe iewell or treasure wherein all her holinesse is locked vp Where will all these Heretikes now hide them selues these Lutheranes Huguenotes Zwinglians Caluinistes the one heape with the other which do bragge so much of the word of God Let thē but once take this booke of Durādus into their hands and they shall finde there that all the ceremonies of the holie church of Rome all their prankings and strange deuises are finely founded vpon the Scripture so that there is not one lacking yea and that the Scripture is wholie on our side if it be right vnderstood according to the meaning and interpretation of our deare mother the holie Church to witte that you passe ouer and let slippe the dead letter and the plaine text depend wholie vpon the spirit of speculation of our Doctours of Louen those of Paris which is only the spirit That quickeneth maketh aliue as is heretofore rehearsed Therefore let all such as wil be good and Catholike subiectes of the holie Church and Sea of Rome holde fast and sticke to this interpretation and in anie wise shrinke not from it but beleeue all whatsoeuer the holy church beleeues not once going about to knowe or to aske any questiō what it is because it is inough for them to know that the church of Rome cānot erre so long as she remaineth fast groūded vpon the foūdation of the Pope Let them keepe in mind the saying of Salomon You shall not remooue the pales markes which your fathers haue planted that is to say You shall not once moue touche or alter any thing of al that which our deare mother the holie Church of Rome hath established and ordeined And dooing thus they shal be her white sonnes haue the worlde at will they shall enioye the goods of this worlde some shall become Bishops and some Cardinalles riding brauelie to the Courtes of Popes and Kings vpon braue horses and Mules and shal haue the fairest Courtisanes of Rome at their commaundementes In summe they shall say to them selues What canst thou desire Where contrariwise these felowes will bee so nose-wise that they will knowe all things and will beleeue nothing but iust that which they finde in Scripture and in their Bible plainlie set out yea they doe mocke our deare mother the interpretations which shee bringeth forth vpon the Scriptures But those surelie are Heretikes to the fourth generation as Doctours and Physicions say Euen to the hiest steppe of the staires For like as Master Gentian hath here finely concluded They do not beleeue the holie Church They beleeue not the twelue articles of our faith yea they doe not beleeue the holie scripture seeing they will not accept the interpretation of the scripture which the holie Church hath allowed for good And therefore they must be banished accursed and excommunicated yea they must be burnt to ashes and powder if they will not recante For that is the sure sentence and resolute determination of our holie mother the Church of Rome wherein doeth not fall anie stay or appellation for that nowe from henceforth they will not nor shall not beare with them anie longer And herewith we will make an ende of the second part hauing emptied this distaffe and nowe by master Gentianus leaue we will in hande and proceede with another part Here followeth the exposition vpon the third part of Gentianus Haruets Epistle wherin is treated of Auricular confession of the Sacraments of Matrimonie of Confirmation and of the holy Anointment The first Chapter Of Auricular confession and howe necessarie it is and of establishing the same by the Scriptures HEre now doth followe the third part of the Epistle of Gentianus wherein he doth declare himself greatlie to wonder that these new Preachers of the gospell will go about to abolish auricular confession Cockes populorum But howe would they go to worke Where our holie mother hath so straightlie cōmanded vpon paine of damnation That al such as are of both kindes to wit male female shall assoone as he or she is come to yeeres of discretion confesse them selues to their owne Curate of all their sins at lest once a yere vnderstanding the same alway of deadlie sinnes only as is set forth by the glosse vpon the text because daily and perdonable sinnes are with a Pater noster or with a sprinckle full of holy water cleane washed away I maruell howe these Heretikes can speake against this For were it not euen as much as though they would put out both the eies of our mother the holie church For vndoubtedly this auricular confession is worthe two paire of eies to her For by the one she can see perceiue learne al the secret determinations counsels and pretences of all Kings Princes and Potentates of Christendome by reason whereof she is come to a peaceable possession enioying of her authoritie and gouernement ouer all Countries and Kingdomes And by the other she can see and creepe euen into the verie bottome of the bosomes of yong maides simple and sorrowful wiues and widdowes and so grope out and vnderstand all their secrets and then enioyne them such friendlie penaunce that their troubled consciences are thereby comforted and their sorrowfull heartes made ioyfull O good Lord How often haue these holy Priests and Friers giuen vnder confession good wholesome counsell to the sorrowfull barren wiues whereby they haue afterwardes become blyth mothers and haue euer after borne an inward loue towardes their holie ghostlie fathers euen as though it were to their owne husbands Yea there is at this present a good holie graie Frier at Brudgesse called Brother Cornelius the Whipper who by meanes of this holie auriculer confession did teach a great many of simple womē to tame and mortifie their fleshe in this manner That they for the fulfilling of penance to them inioyned and to receiue of him ful absolution of their sinnes haue verie willinglie gon creeping vppon handes and feete starke naked before that holie ghostlie father and when he did marke anie that the fleshe was not sufficientlie mortified them did he followe with a rodde
sortes are here to be sold Buy what you will for monie downe told Churches Priestes Altars Offrings and Crownes We passe for quicke sale all cities and townes Fire Franckincense Dirges and pardons from paine Hell Heauen God the Diuell we giue all for gaine Wherewith a good Abbat doth finelie agree who being asked Papa cuius partis orationis That is to say What part of speeche is this word Pope Answered that it was Participii partis Quia partem capit a Clero partema Seculari partem ab vtroque cum totius orbis doloris significatione sine modis temporibus That is to say This word Pope is a participle or of the qualitie of those which put foorth their hands on both sides of the dishe for he receiues of the Spiritualtie hee receiues of the Temporaltie doth parte stakes on both sides without measure or end to the great anguish and sorowe of all the world And for proofe of this may be sufficientlie perceiued by the taxes or valuing of Benefices wherout the Pope must alwais haue his share For to let sky a manie of scrappes which he so carefullie doeth gather from vnder the table of the Beneficed like a dogge onlie the first yerely fruites which the Bishops Abbats Prelats and other beneâ—ice buiers must alow the Pope do amount onelie in France yere by yere but to tenne times an hundreth thousand Crownes Yea in the time of Pope Pius the 2. were void in France aboue twentie so of Archbishoprikes as Bishoprikes which brought to his coffers a hundreth twentie thousand Crownes After that he receiued not much lesse of xl Abbies which were likewise voide in his time And further of Priories Deanties and Parsonages he got in no lesse than an hundreth thousand Crownes And aboue all these were there about an hundreth thousand parish Churches Pastorships which the one with the other did eche alow to the Pope xxv Crownes Behold and consider if this doth not in the whole amount vnto xxviii times an hundreth thousande and more xl thousand Crownes Reckon then and ouercast all the other profites besides the first fruites And then ponder what a monstrous summe of money al other countries throughout all Christendome doe bring together which in a manner are serued with the like sawce I omit the reuenewes which he receiueth and is paid euerie yere by the strumpets of Rome amounting for eche paid a Ducate aboue fortie thousand Ducates besides that which he dueth likewise get of the Iewes and further that which is brought him in the chamber of penance where the remission of all sinnes are rated and taxed at a certen price like as we haue touched before and graunted dispensations for to marrie with their neerest kinred whiche is not allowed to anie but such as be riche For thus soundeth the text Et nota diligenter quod huiusmodi gratiae dispensationes non coÌ„ceduntur pauperibus quia non sunt ideo non possunt consolari That is to say And note diligentlie that such fauour and dispensations are not alowed to the poore for they are not and therefore can not be comforted Behold this is a text of the Bible which speaking of the people of Israel vnder the name of Rachel saith that she is mournfull and doth bewaile her children and can not be comforted because they are not present This doeth the holie Romish Church vnderstand of the poore fellowes which haue no Ducates or Crownes of golde and therefore can not be relieued in the chamber of penance where none finde ease but such as will come off and deale liberallie But who were able to declare al the sundrie merchandizes fines trumperies and simonie of the most holie fathers and Pope of Rome It is euen a verie bottomles poole whiche doeth surpasse mans capacitie Insomuch as wee neede not maruell that Pope Iohn the 22. after his discease did leaue vnto his successours xxv Millians or xxv times thousand thousand Crownes in redie monie which after our reckoning is fiue hundreth tonnes of golde Besides all that which he whilest he was Pope did wastfullie spende and consume with whores and knaues with sumptuous and daintie fare with riot and banqueting and other such like Popelie holinesse the which vndoubtedlie was an infinite masse of monie Therefore it is that the Archbishop of Maydenburg noting this summe and hauing cast and reckoned that in the time of Pope Martin the fift were brought into Rome as good as nine millians of golde which is nine times thousande thousande Crownes onelie out of France with great admiration vsed these wordes Iudicet timoratus quae vorago haec That is to say Each one which feareth God record and iudge hereby what an vnsatiable bottomlesse poole this is But what nedeth further repetition hereof Euerie one doth know wel inough that al things with the Popes of Rome are set at sale And this appeareth sufficiently by the worthie actes of the holy fathers Alexander the 6. and Leo the tenth For of the first did Iohn Picus Prince of Mirandula write thus Vendit Alexander Cruces Altaria Christum Emerat ipse prius Vendere iure potest That is to say Vpstart Pope Alexander and out with his male And made vp his market What set he to sale Christ by Saint Maerie Altars and Crosses He bought them to sell them Men liue not by losses And of the other did the learned Poet Accius Sannaharius indite as followeth Sacra sub extrema Si forte requiritis hora Cur Leo non potuit Sumere vendiderat That is to say If this to knowe be your intent Why Leo at his dying day Could not receiue the Sacrament What other cause did lette I pray But that for greedie gaine of gold Out of his hands the same he sold. But if promotions and benefices were onelie to be solde for monie and bribes then were our deare mother the holy church to be borne with and not greatly to bee blamed But what helpeth it It is apparantlie perceiued that they are to be gotten by Ruffianlike liuing whorehunting periurie and abhominable Sodomiticall filthinesse For to the end I let slip that Pope Paulus the third after that he was put by the third time did at last obteine a Cardinals hatte by the importunate instigation of his sister Iulia Fernesia Pope Alexanders strumpet who threatened to forsake him vnlesse he would admit her brother into the honest and worthie fellowshippe of Cardinals To the end I also let slip the forenamed litle Cardinal of Monte who by his filthie Sodomitical mildemeanour possessed the Cardinals hat of Pope Iulius de Monte. Those which haue but a while frequented Rome can testifie that it is a common order vsuall course yea it is not of to day nor yesterday but it is one of the olde traditions or customes of the holie Romish Church which she without setting downe in writing hath receiued from the father to the childe or from heire to
whether flies dare presume to beshite it With other more weightie questions without mesure or end wherein the Heretikes are nothing seene nor can tell no more of than of the wind which last blew of my hat therfore it must of necessitie followe that they are most ignorant vnlearned They suppose it is nowe as it was in the dayes of Paul the other Apostles wheÌ„ there was no talke of Bachelers nor Masters of Art when as Quotlibets horned or forked Sillogismes Quidditates Identitates Realitates and other such like rattes nestes were not yet found out when Fishermen were preachers and Tanners Apostles And therefore are they all busie with their Paul and their Prophetes and scoffe at all that our Doctor subtilis Iohannes Scotus Doctor Angelicus Thomas de Aquino That our Albertus Magnus Petrus Lombardus Occa and all other such like famous and learned Doctours haue written in great bookes and large volumes and whiche they haue after deepe and speciall speculation concluded and sette foorth for chiefe and principall articles of our beleefe But we pratle in vaine they must at the least go yet these ten yeares to schoole if they will be reputed and taken for learned What tattle I of ten yeares A wise Doctour of Diuinitie said to Erasmus That in nine yeares could not be vnderstood what onelie Scotus in his argument vpon Petrus Lombardus had written And another said That it was impossible to conceiue one sentence or place in Scotus except hee had Aristotles Metaphysickes at his fingers endes What a good yeare meane these Heretikes then that they are learned because they haue read the Bible or S. Paule or Augustine and Hierome Or because they vnderstand Hebrew the Chaldean and Greeke tongues They must to it a litle better and must yet these twentie or thirtie yeares goe beate their braines in their common scholes and drawe Aristotles breeches ouer their eares or else they shal remaine but vnlearned doltes all their life time and can neuer proceede Maisters of Arte or Bachelers I say not Doctours Yea although they had eaten seuen Bibles and know asmuch as euer did Paule Therefore it is no maruell that maister Gentian doeth cast in their teeth and vpbraideth them with their ignorance forsomuche as they did neuer tast the knowledge and doctrine of our mother the holie Church nor yet the wisedome of the deepe grounded and surpassing learned Louanistes The .vi. Chapter Declaring the life and reformation of Huguenote Preachers and the citie of Geneua and to the contrarie of the great vertues valure of the citie of Rome and of the loue and kindnesse of the church of Rome And of the taxations or rate booke of the penaunce Parloure COncerning their liues Maister Gentian doeth put in vre his arte whiche he learned of the Oratoures and maisters of eloquence and filed speaking Forsomuche as he doeth first burden his contrarie partie with suche crimes as his owne conscience doth pricke him for and findes himselfe guiltie in Notwithstanding he doeth handle the matter very circumspectlie For he saieth but that hee hearde say That in the Citie of Potiers in Fraunce was executed a Huguenote Preacher who had all his life time bene a thiefe and murtherer and had with his owne handes murdered as good as a hundred persons And if so bee that this be true it seemes straunge vnto him that suche preachers will accuse and rebuke the Pope of Rome for a theefe and raueniâ—g bloudhounde and the Cardinals and Bishoppes for villaines and reprobates In deede it were straunge For it is vnsitte that one Woolfe shoulde bite an other They ought rather to be faithfull friendes together and say according to the common prouerbe Te ti Te mi Clawe me and I will clawe thee or Keepe my counsell and I will keepe thine Howebeit Master Gentian will not say or assure much thereof For he saieth that he knoweth none such wherein as an honest man he doeth acknowledge his faulte in time least he might be taken for a brother of that companie Therefore although he saith that the common brute goeth that there are some Huguenote Preachers whiche are little better than those whiche stande by the high way side Fellons and rauishers of virgins yet he soone letteth slippe his purpose and doth leaue them for such as they are He feares perhappes that he might come to nigh the holie seaâ—e of Rome and rubbe the holie fathers to neere the gall For it is not onely a common reporte but the verie truth which euerie one may see and feele That whensoeuer suche fellowes are wanting which might fittely serue to furnish a Gallie they are not to be found in anie place more readie than at Rome For according to the glosse which is written vpon the decrees Rome was first founded and built by Rouers and Fellones and doth yet obserue her auncient customes Wherefore it is called in Latine Roma as though one shoulde say â–ª Rodens manus that is gnawing the handes Like as the saide glosse doth testifie in the decrees with this following verse Roma manus rodit Quos rodere non valet odit That is to say Rome gnawes the flesh from th'andes of euerie one And hates all those of whom she can haue none Which being considered by the good worthie king Alphonsus he was wont to say That the greedie rauening birdes called by the Poetes Harpies did not nestle or dwell anie longer in the Islandes â–ª but were remoued to Rome and did possesse the Romishe Court. And too this purpose in like maner did Pope Adrian the 4. lament and complaine vpon to Iohn of Sarisburie Bishoppe of Chartres saying that the Pope of Rome was rightlie named Seruus seruorum that is A slaue of slaues forsomuch as he was a seruant and slaue of the Romanes which are the verie slaues and seruantes of couetousnesse Like as the Glose doth also testifie in this common verse Seruierant tibi Roma prius Domini Dominorum Seruorum serui nunc tibi sunt Domini That is to say O Rome in time past Lords of Lords were thy vassals But nowe at the last Slaues of slaues and ranke rascals Are Lords ouer thee As all people see Yea he said further That the Pope of Rome was no more a follower of Peter but of Romulus which Romulus in the time when the citie walles were a building did murder his owne naturall brother called Remus And within a small while after did perforce rauish the wiues and yong virgins of his neighbours the Sabines vnder pretence of keeping a speciall day of solemnization Insomuch as the citie of Rome is meerlie founded sanctified and hallowed with murder riot and rauishing of women And therefore it is no maruell though such birdes keepe their feastes there and are so welcome into it Yea not onlie Murderers Spoylers by the high way side and Rauishers of women but also all whatsoeuer without terrour a man can not call to mind
with the breath of his mouth and force of his holie Spirit consume and destroy the wicked wasters and falsifiers of his holie worde and doctrine to the glorie of his most holy name and the edifying of his Church and Congregation But seeing that here aboue in this our Bee hiue of the Romishe Churche wee haue often and in sundrie places repeated that with manie ragges and patches it is botcht and sowed togeather and selected from diuers and sundrie sortes of flowres and herbes to make the honnie sweete wee will for thy delight and for the further declaration confirmation of that whiche is said dilate and more amplie declare the condition and propertie or rather commoditie of our Bee hiue the original disposition nature cunning and capeable capacitie of our Bees in their honie and honie combes their rule and regimentes with all things appertaining to the end it may be knowen wherein they doe agree with our common sorte of Honie Bees and in what respect they disagree decline from them In which treatie we will presentlie followe with the description of Bees which Aristotle in Greeke Varro Columella Virgil and Plinie in Latine haue wittilie written and for our learning left behinde them But because none shall thinke that we will in anie respect be iniurious to the holie Romish Church forsomuch as we compare her holinesse and vnmoueable foundation to Bees and a Bee hiue I will first and before all other matters rehearse the high prayse and commendation which shee her selfe doeth attribute vnto them For beholde these are the wordes which shee doeth vse vpon Easter eeuen in the hallowing or sanctifying of her Easter Tapers Cum igitur huius substantiae miramur exordium Apum necesse est laudemus originem Apes vero sunt frugales in sumptibus in procreatione castissimae aedificaÌ„t cellulas cereo liquore fundatas quib humanae peritiae ars magistra non coaequatur Legunt pedibus flores nullum damnum floribus inuenitur partus non edunt sed ore legentes concepti foetus reddunt examina sicut exemplo mirabili Christus ore paterno processit Foecunda est in his sine partu virginitas quam vtique Dominus sequi dignatus carnalem se matreÌ„ habere virginitatis amore constituit Talia igitur Domine digna sacris Altaribus tuis munera offeruntur quibus te laetari Religio Christiana non ambigit Per Christum Dominum nostrum Amen Which in our English tongue is to say Forsomuch as we doe maruellouslie wonder in considering the first beginning of this substance to wit waxe tapers then must we of necessitie greatlie commend the originall of Bees for they are sober in diet exceeding chast in engendring They make closettes found them on the souple waxe whervnto mans â–ª inuention and knowledge is not to bee compared they gather of the flowres with their feet and yet the flowres are not endamaged by it they bring foorth no yong ones but deliuer their yong swarmes through their mouthes like as Christ for a wonderfull example is proceeded from his Fathers mouth they haue a fertile chastitie without bearing which example Christ hath thought good to followe and ordeined to haue a carnall mother for loue of chastitie Therefore O Lord are such worthie giftes offered and presented vpon thine Altar wherein Christian Religion is assured that thou delightest exceedinglie through our Lord Iesus Christ Amen Beholde here wee perceiue what a precious iewell these Bees are Wherefore our deare and louing mother the holie Church of Rome ought not to scorne or disdaine that wee doe compare her customes and orders to a Bee hiue considering that she her selfe doth compare the incomprehensible generation of the sonne of GOD from his Father together with his birth out of the pure and vndefiled Virgine Marie vnto the Bees whiche were in verie deede a great blasphemie if the Bees were not of so great valour and vertue that by them wee might liken and compare the holie Church of Rome And seeing shee saieth That GOD is delighted with the giftes and presentes of the Bees why should not shee her selfe exceedinglie reioyce with our Bee hiue Therefore can none blame vs herein vnlesse also they blame and accuse the holie Church of Rome for blasphemie Which considered we will without feare or dread proceed with this our Bee hiue Now followeth further the exposition declaration of the Bee hiue and the description of the Bees the Honie and Honicombe with all things belonging therevnto The first Chapter VVhereof the Bee hiue is made THE Bee hiue then wherein our Bees dwel swarme make their honie is made with tough and strong wicker or oziers of Louen Paris plaighted and wrought together They commonlie call them at Louen Sophismata or Quotlibeta and are founde for the most part by the Basketmakers of the Romish Church namelie by Iohannes Scotus Thomas de Aquino Albertus Magnus and other such like which haue bene verie expert and câ—â—ning in this arte These roddes thus wouen or plighted together must for the more securitie be bounde also with grosse Iewish or Thalmodician cables and then ouer that drawe a clammiâ— or cleauing morter plaster made of olde rubbish or chaskie dust wherewithall the auncient old decaied Councels were wont to bee morteied and dawbed beeing good and small beaten to poulder and wrought verie thinne with a litle chopt straw which the Apothecaries call Palea Decretorum weâ—â—ing and often moystening the same with scomme of the auncient Doctors and also mingled among the same some newe chalke of Trent and so wrought together with sande whiche is digged out of the decayed welles of mens superstitions or of that olde sande which the Heretikes were wont to binde their argumentes withall Here vnder you may also mingle some Iewes lime or Bitumen which is a verie tough and cleauing substance wherewithall the citie and Towre of Babylon was wont to be bound and it is drawen out of the poole and dead sinke of Sodom and Gomorre For herewithall thou shalt make such an excellent morter that neither the heate of the Sunne nor showres of raine will bee of force to moisten it or make it to splitte The maisters of this Bee hiue who loue to haue it somewhat garishe to the eye vse besides all the rest to make snowe white Gypsus or a kinde of playster of white biblish Marble stone very finely grounde in a Louauist or Parisian mill beeing wrought with excellent stronge durtie decrees and so stroke ouer with a whiting brushe or pincell and then painted with all manner of gallant pictures and braue images for that makes a gaie shewe and causeth the Bees the rather to enter into it The ii Chapter Declaring the first originall of these Bees COncerning the first original of Bees are sundrie opinions amongest the learned Some amongst the Poetes as Higinius and others saye that there was a woman named Melissa whome Iupiter did transforme into a Bee.
and yet the most in number they haue no sting and will not worke but liue on the labour of the other and chieflie the wilde Bees amongst the which some flie swarming from doore to doore to finde out baightes to fill their bagges and therefore are called Mendicantes that is to say Beggers or begging bees because they are of the begging order of Bees But the tame Drones do not flie so from house to house but tarrie in their Bee hiue there get their commons with swarming without labouring or doing anie good For when they would doe anie good then doe they commonlie misse and are also for that cause called Missebees or Massebees And these are the foure chiefest sortes kindes of our Bees agreeing verie fitlie with the descriptions of Aristotle Plinie For touching certein wormes wherof they mention the which do growe in the Bee hiue are termed by them with a Greek woord named Cleros â–ª and hath no other name in Latine then Clerus that is no seuerall or speciall sorte of Bees but is a general name of all the Bees when they first come forth like as Plinie in the 16. chap. of the 11. booke hath written For he saith that whensoeuer the Bees come not to perfection but remaine still wormes then are they called Clerus which falles out in like order with our Bees for amongest them are none called Clerici but those whiche beginne to fledge and haue a white spot on their heads which seemes to bee a white worme as Plinie saieth And if so be it they remaine still in that state without coÌ„ming to further order or degree of Bees â–ª then are they esteemed and accounted as of an vnperfect creation and haue no other name but Clerici and the white spot which they beare on their heads Tonsura Clericalis The iiii Chapter Of the nature of Bees of their ingendring and procreation FVrther concerning the nature of these Bees there is a difference betwixt male and female especiallie amongest the wilde And they loue to go together yet do they not ingender the one of the other but be most altogether ingendred made of their king like as Aristotle and Plinie doe plainlie shewe for without this king they can not bring foorth their like notwithstanding they can brood vp these foresaid wormes named Clerus after they haue bene first ingendred by the king if Plinie be credible in the sixteenth Chapter of the forenamed booke of his Historie The V. Chapter VVhat the rule and beeing of these Bees are touching their King. IN their rule they resemble the common sorte of Honie bees for they haue all one king yea can not abide without a king whom they call Papa as if one should say Pater Apum that is to say The father of Bees whereof it commeth that we call al these Bees in the Dutch tongue Papen with vs Papisticall Priestes For the Bees are called in Latine Apes This king hath a sting in like maner but he doeth not occupie him selfe abroad because al other Bees are prest to do him seruice in whatsoeuer it pleaseth him to commaund And like as this king of Honiebees hath a spot on his head so likewise doeth he carrie a token or marke on his head like a triple crowne howbeit all the other Bees as hath bene said do beare in like maner a round white spot in the middle of their heades in manner of a crownet They flie all at once about this king and shewe themselues verie meeke and obedient towards him Hee goeth seldome abroad but when he doeth determine to go forth any whither it may be perceiued loÌ„g before by the swarming and humming of the forerunners For whensoeuer he goeth out the whole swarme followeth round about him and oftentimes they carrie him on their shoulders like as the honie Bees doe carrie their king He hath likewise certeine loiterers by him and Seruitours which garde him and some other of the verie best which bee of a ruddie or sanguine colour remaine alwayes next to his side and are for that cause named Laterales or a Latere In summe each one would faine be next for that is reputed for great honour where he settles there is the host of the whole swarme and staple of the honnie and honnie combe and such as dwell many hundreth miles thence bend notwithstanding their flght thitherwards who so euer hath him to friend shall in like manner finde friendshippe of all the whole swarme when they lose him then is all their porridge spilte and sporte at an end For they creepe pensiuelie to their selles and closets and there buzze or swarme so longe and so much till they haue gotten an other And if by mishappe it chaunceth that there bee twoe or three kings like as hath often hath bin seene then falles out great schismes and troubles among them and they bee at mortall warres together yea cease not till the one or the other bee dispatcht made away like as Virgil hath finely set forth The Vi. Chapter Of their Burialles THey obserue their burialles verie carefullie like as also the common honnie bees do and make a great huÌ„ming whensoeuer they carrie anie of the Bees forth With the sound of hallowed beiles pannes they are greatlie to be comforted for with such tinging they are well holpe vp amended and then they gather toge-in their bee hiue with a great buzzing But especiallie they are to be coÌ„forted wheÌ„ they are peÌ„siue ill at ease with a burnt incense of good herbes to wit Argentina Nummularia for that sente they loue a life according to Virgils writing who saith The coÌ„mon honiebees are well pleased with burnt incense of Casia Thymus other sweete smelling hearbes They obserue their Vigiles like to other Bees for there are some which rise in the night with a great humming swarme the one to the other like as if they were singing Mattines or De profundis The vii Châ—pter How these Bees worke and how they be mainteined THese Bees in their labour resemble much the common sort of honiebees for they cease also from worke in the winter time when it is foule weather They intend not to labor onles first the Beanes do bud and hauing once begun they cease not so long as faire weather continueth iust as Plinie doth write of the other bees But herein they differ from the other in that they cannot make anie freshe or newe honiecombes but it must be made to their handes by certeine other Apothecaries which are skilfull in the same make the honiecombe after this sorte They take two or three vnces of honiedeawe whiche falleth from heauen vpon the Prophetical and Apostolicall beanes is commonlie called Manna coeleste or Drosomeli It was wont to be found plentifullie in Calabria but nowe it is also in Germanie England and Fraunce yea also verie rife in the Base countries But this may they not by name put
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.
councell of Trent in the 2. decree of the 4. sessioÌ„ Councel of Trent The holy Ghost shut in a male Or Tyrannicall torture Capi. Non decet dist 1â— In the Booke of the Councel in the 14 15. and 16. quest Loke in the leafe following In the couÌ„cel of ConstaÌ„ce in the 15. session Iohn 17. Read hereof Pet. Pau. Ver. who was a gret while in that couÌ„cell him selfe a That is Touch not the head b That is For so it pleaseth vs Wherefore the Councell is called General In the Bull De editio of the counsels which begin thus quum prop. and was set forth an 1545 the 6. of Decemb in the name of pope Paul the third These are the words of the Buls of IndictioÌ„ Bulla Indictionis Read the Bull of the Councell of Laterane set forth in an 1512. in name of Pope Iul. 2. This is written in the book of Councels in the 2. booke and in the Decrees chap. multis den dist 17 â–ª Chap Imo dum in the 17. dist Looke in the foâ—â—said Councell Lateranen in the 2. ses The CouÌ„cell of Mantua Simonie of the Clergie Councell of Rome Simonie of Bishops Triburine Burying CouÌ„ of Basil the 21 ses Councel of Mentz Con. of Laterane The Pope anâ— heretike and Apostata In the â–ª 36. chapter of the councell Eliberi Images forbidden In the first booke of Councels â—oli 627. chap 3.4.5.6.7.8.9.10 and so following to 25. Con Affric can 81 82.83 Mileuitano can 3.4.5 and in the decrees can placuit vt quicunque ca. quisquis dixerit gratiam de coÌ„secra dist 4. a Read the Churchly historie of Socrates the 11. Cap. of the first booke â–ª and Sozomen in the 22. chap. of the 2. booke the decrees Cap. Nicena Syno dist â—1 Con. b Gan. Can. 1.4.9.10.14 and in the decrees Si quis discernit Diâ—â—incti 28 ca. Si quis nuptias cap Si quis vel virginitatem cap. si quis proprer Deum dist 30. cap. Si quis vituperaâ— dist 31. c Read the decrees â–ª ca. quoniam in Romano Dist. 31. d Con. GaÌ„ can 2. and in the deâ—crees can Si quis carnem dist 30 e Con. Ancyrano 27. f Con. GraÌ„ in the conclusioÌ„ of the Councel g Con. Nice in the â–ª 6. Canon like as Ruffi â–ª doth set it forth in his hystorie h Con. CoÌ„stâ—â—t can 2. beginning Qui vlâ—â— a quamque Diocâ—sim sunt Episcopi c. i And peruse the couÌ„cel of Affrica in the first booke of the councels theâ—e you haue these orders can 92. and at the end of the couÌ„cels are the letters of the couÌ„cel written to the Popes Bonifacius and Celeâ—tinus l Con. Can. â— Can. â— k In the coÌ„ of Mil. ca. 21. Read also can prisb 11. quaest 4. and can psal 4. vt presb 2. quaest â— m Con. Aff. can â— and in the decrees ca. 1. dist â—9 Cap. Con. di 10. ca nulfas est dist 1â— Ca. Considimus 25. quaest 1. canulli 25. quaest 1. The councel of Basil aboue the Pope The Romish church the Pope aboue aâ—canons and decrees Cap. 4. Cap. violatores 25. quaest 1. ca. nemini 17. quaest 4. ca. de libelâ—is dist 20. cap. nul fas est dist 19. This is set foorth with plaine wordes in the chapter Ideo permâ—t tente ff his iâ—a 25. quaes 1. Read like wise cap. preceptis dis 12. ca. Si quis 17. quaest 4. Popes against their owne decrees Philip. Decius in ca. 1. no â–ª 49. de constit Cap. confidimus 25. quaest 1. ca. constit dist 10 ca. contra statut ca. sunt quidaÌ„ 25. quaes 1. ca. ideo permittente 25. quaest 1. ca. Iusticiae 25. quaest 1. Vpon the before written chapter const dist 10. De consecr dist 2. The sacrament a spirituall food Bishops like in authoritie By this the lay people ought to receiue in both kinds Cap. coÌ„perimus de const dis 2. Fra Petrus ca. lacrimae ca. sacrificiâ— ca. dici ca. magna piâ—tas ca. facilius ca. conuertimin mo other de penis tent dist 2. Ca. Si quis docuerit ca. Si quis discernit dist 28. ca. Si quis nuptias dist 1â— â–ª ca. Nicaena ca. Si quis vituperat dist 31. ca. deliciae ca. quisquis ca. quod dicte dist 41 cap. Si quis carnem cap. Si quis presb dist 30. ca cleric cap. pastor ca. viduas 1. qu. 2. ca. gloria episcopi ca. concesso 12. quaest 2. cap. duo sunt genera ca. cleric 13. quaest 1. The holy Church of Rome the verie knot of all writings decrees couÌ„cels This is so set forth in the couÌ„cell of Nice in actione 4. and is likewise set out by Eckius in his Man. b This forbidding staÌ„deth in the first booke of the â—ouncelles Con. Afric can â—2 and the letters of the popes whiche had procured to haue all appeales sent to Rome are set out in the end of the couÌ„cels c Ca. Plac. vt Pres. 2.4.6 d Ca. Comperimus de con dist 2. the glosse vppon the worde aut integra e Euen so doth the glosse answere vpon the demaunde in the Cap. Constitutionis dist 10. whereas is saide That no Decrees are of value which dissent from the good seede These bytextes doth the glosse bring vpon the decrees That euery man shall receiue the Lords supper incontinent as the consecratioÌ„ is done cap. peracta de consecratione dist â— holy church helpes her selfe with the opinions of heretikes Reade Auguâ—t in the boke of Heresies and where he writes against the Pelagians Ephes â— 8 Phil. 2.13 Rom. 3.24 In the couÌ„cel of Trent in the 7. sess Can. 10. in the 14. ses can 8. Theodoret. in the 4. boke of the Heretikes Cap. omnes fideles dis 3. cap. â— de poenit dis â–ª and in the 4. boke of the Sent. in the 14. dist ca. 1 Theodoret. in his 4. booke cont haeret Apollonius in his booke against the Montaniâ—s and Euseb. in his 5. boke cha 1â— Theodor. in the 3. booke Epiphaâ— in the seconde part of 3. boke in the 51. Heresie Theodor in the 1. booke Irinaeus in the 1. booke against Heresies in the 24. Chap. Act. 8.19 Azoar 1. The holy Ro. church borrowes many thiÌ„gs of the Iewes Petrus Galatinus in his booke Of the Secrets of the Catholike truth in the 6. chap. of the 10. boke a This you shall â—â—â—de written in one of their bookes called Midiascâ—hâ—lâ—t which is â–ª to say The explanation of the Ecclesiastâ—s or sentences of Salomon Eccle. 7.13 b In the boke called Galirasepa which is to say The explaner of the hidde or secret thiÌ„gs Reade Munster in his Hebrewe Dialogue of Messias Cap. Ieiunio dist 76. Read ouer and peruse the decrees throughly in the 1. dist de coâ—secrat and speciallâ— the 2. chap. Item the dist 21.23.77 throughly and many other mo Item peruse throughly the booke of Durandus and specially where he speakes of sacrifices and altars
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
Extrauag Tractat. de maioritaâ—e obedientia ff in hac eiusdem Two greate lightes Iob. 38.33 This interpretation with the other two following are worthily written in the glosse of the decretals in the Cap antiquorum ext de poenitentia râ—miâ—sionibus The Pope aboue all kings Ro. 11.25.26 Iohn 10.16 The Pope is a king This you shall find in the text before alleged of the decretals ff in hac ext de maioritate obedientia In the extrauagants de maiori obedi and is likewise so concluded in the councell of Reines For blessing and hallowing of Churches and altars Psal. 127.5 Durandus in the booke called â—ationale diui offici â–ª lib. 1. rubr 7. de dedicatione Ecclesiae Iohn 15.1 a Glosse in the Extrauagantes de verbor signifi ad apostol ff nos li. 6. de sent 〈◊〉 iudicata Item read herevpon the plain texts in the decretals cap. Quando personam de transl episcop and the glosse in the decretal lib 1. de electione electi potestate and alledge vpoÌ„ that cap. quos deus 3.9.2 b Glosse vpon the Preface of the decretals onely in the 6. booke c Cap. Sic omnâ—s dist 19. d cap â–ª si quâ—s sua denâ—e 17.13.4 e Cap. Praeceptis dist 12. f Cap â–ª in memoriam dist 19. g Cap. Fuit semper 9.9.3 cap. Euphemium 23.9.3 h Cap. si Papa ibi glossa dist 40 cap paret cap. nemo iudicabit cap. aliorum cap. â—acta cap. cuius per munduÌ„ with the other chapters folowing 9. causa quaest 1. i Cap. omnes dist 22. cap. non noâ— dist 40. the glosse in Extrauagants cap. 1 de rel ordin Papa Sâ—machus Arnoldâ—s Baâ—barus glos in Extrau ad apostoâ— de Pa. dist 3. 〈◊〉 persona a Extra de maioritate obedientia paragrap porto Read likewise vpon all these matters â—ostensis a noble Canonist in summa titu de offâ—cio legati ff quod pertinet ad officium nu 3. is likewise spoken by Nicholas Goâ—tiuâ— in his treatise de potestate legati a laâ—â—re Nu. 23. and 24. a Iohn 1.18 b Extr. de vsu pallii ad hâ—norem Esaâ—e 10.14 c Cap aliorum hominum Can. 9 quaest 3. d Troilus Maluitâ—uâ— in his treatie de Canoni â—atione Sanctorum in 3. dubio e This standeth written in a maner verbatim in the booke called Ceremoniale S. Roman eccle in the 2. Chap. of the 1. booke Hierarchie is to say an holie regiment was called Dionysicall by one called Dionysius who said that the Româ—she Church was Areopagiâ— wher of Luke doeth speake in the Act of the Apostles other say that it was S. Dâ—onyse of Paris other take it but for a feined name and a false booke which is put out in his name where he doeth set forthe the heauenlie Heâ—archie or regiment with all the Chores of Angels with all the stooles and banks so perfectly as though he had dwelt there ten yeares Or men may vnderstand by this Dionyso Hierarchie the holiâ— regiment that Dionysius companions that is Bacchus companions doe keepe vpon the Saintes holidaies which the Pope hath canonized as on twelfth eeuen S. Martins eeuen and such like Reade the 1. chap. of the 2. parte That is to say the creatour of the creator of all thinges 2. Thes. 2.4 Daniel 11.36 These prophesies of Daniel Paule Eâ—erardus Archbishop of Saliburch hath interpreted vpon the Pope of Rome like as is too bee seene in the booke called Annales Auâ—ntini Lib. 7. And so likewise the Emperoure Frederike 2. hath done the like set it forth so euen in the same place And Arnoldus Bishop of Oâ—lians did the like in the councell of Reinâ— Read Cap. lect with the glosse dist 34. 17. And the same is fortified by Sigismund Neap. Read the glosse vpon the first book of the decretals Gregorii tit de translatio Episcopi Cap. quanto peâ—soâ—â—â— there you shâ—ll finde the place set forth and established by witnesses of the decrees Item the glosse of the decrees caus 15. que 1 And in the extrauag Ioan. 23. tit 14. cum inte And Panormitan writing vpon the same place Foâ—â—â—nius Gaâ—â—ia in lib. 1. in Pâ—in 4. Col. de Pactis Cuâ—tius senior ex Baldo in Concil 20. in sine Ioan. de 〈◊〉 cremaâ—a Caâ—aldâ—tius in trâ—ctatu de potestate Papae August Berotus in Rubri de off de leg num 10. Bero. in cap. cum tu in â—um 1. de Vsuris Decius Ludonicus Gomesius vpon many places Zodericus Zamorensis in speculo humanae vitae lib. 2 cap. s. Barto Chassan in catalogo gloriae mundi in 4. parte in 7. consideratio Antonius Florentinus in his Summa Thâ—s doth Felinus witnesse in manie places In cap. quoniam de vnitate ecclesiaâ—um 6. Iohannes de turre creâ—mâ—tâ— in manie places Antonius de Roâ—ellis Corsecus Sicalus in tracta de regia poteliatâ— Reade Benno thâ— Cardinall Iohannes Marius Maâ—e histoâ—iarum Câ—râ—niâ—a Sigeberti Platina and otheâ— moe writers of Histories Paschalis Pope The Popes letter to Robert the Earle of â—landers written in the 2 booke of councels folio 810. Read the Chronâ—â—lâ— of Robert â—â—rnes Eusâ—â— â–ª and Nauâ—â—erus Fredericus Barbarossa Rede Iohn Charion in his Chronicle and other writers of Chronicles Psal. 91. Franciscus Dandalius Quaest. 45. and 46. whole through Augustinus de Ancona in summa De Ecclesiastica potestat quaest 1 articulo 7. And more other canonists Iacobus de Teâ—ano chamberleine to Pope Vrbane 6. writeth this In tractatu 〈…〉 qui incipit Reddiâ—e quae sunt Caesaris Caesari c. Matth. 22 21 Marc. 12.17 Luke 20 25. Matth. 10. â— Marke 6.8 Luk. 9 3.12.33 This doeth Platina witnesse in the booke of the Popes where he doeth set â—orth the life of Alexander the 3. Fredericke the 2. deposed by Gregorie the 9. in anno 4. Nauclerus Emperour William countie of Holland slaine by the Freeses Vrbane 4. Conradinus king of Sicilia Reade the Chronicles of Fraunce Pope Nicholas 3 Frenchmen murdered in the vespertina Siciliana Martinus did curse and banish Peter King of Sicilia Philip king of France Reade the Cronicles of FraÌ„ce and Carion Alexander 7. These are the words specified in the Bull of Pope Alexand. grantâ—d for the same in anno 1943. the 4. of Maie which Bull is set forth by Francis. Lopeâ— de Gomora in his hist. of Indâ— This historie you shall finde written by the saide Francisco Lopes de Gomora in the histories of the Indians in the 113. chapiâ— Leo. 10. doth geue away an Empire Pope Paul. 2. frankely did giue away the kingdome of Boemia but vpon mad conditions The Pope chiefe Lord of Naples The Pope chiefe Lord of England Platina in the life of Alexander 3. Glos and Panormitanus vpon the Clementines lib. 5. tit ad nostram This is plainly set forth and at large in the booke called Ceremoniae Ecclesiae Romanae in the 2. tit of the first booke ff ordo processe
vpon the same Psal. 4.1 Esai 63.16 Iere. 15.1 Ezech. 14.14 These are the arguments of Eckius in his En. or Pamphlet in the chap. De venerat Sanctor Psal. 139.17 Iob. 5.1 This argumeÌ„t is brought forth by Eckius and other writers also This is an argument of Eckius and all other Catholike writers Matth. 11.28 Wherefore wee may lie Fasting and prayers of the Lutherians and Huguenotes Psal. 69.10 Lies to a good intent Fables Piâ— fraudes Placardes of Charles the .5 Placardes of king Philip. Seeke the first Chapter of the second part Dronken Nicholas This pretie tale is to be reade in the historie of Laurence Surius which he hath called Comentarius breuis rerum in â—rbe gestarum and is printed at Cullen The sermon of Sonnius The sermon of Curtius The manner of fasting prayers amongst the Huguenotes and Lutherans Pardons to drinke after grace is said Iam. 1.5.6.7 Mat. 7.7 Mar. 11.24 Mat. 14.31 Mar. 9.23 Iohn 16.23 Psal. 27.1.2.3 Rom. 8.1.16 Rom. 4.20.8.33.34.34 c. Galat. 4.6 Ephe. 1.13 1. Cor. 13.5 Augu. vpon the 1. epist. to Timot in the 8. sermon and vpon the Galat. in the 5. Antoni parte 4. Tit. 6. cap. 2. ff 7. Stanislaus Hosius in the booke of Heresies And in the Councell of Trent it is thus concluded 9.12.13 cap. 13.14 c. Sess. 6. Rom. 8.27 Iames 1.6 In the 4. chap. of the 4. part Rom. 14.23 Heb. 11.6 Rom. 10.17 1. Cor. 14. throughout the whole chapter Latin tongue Mat. 6.6 Fasting without a score Mat. 15.11 Titus 1.15 1. Tim. 4.3 Rom. 14.17 1. Cor. 8.8 To what ende fasting is vsed A true kinde of fasting Esai 58.6 Luke 21.34 Rom. 13.13 Abstinence 1. Cor. 7.2 The penance of greie Friers Esai 58.5 Esai 59.5 Penance of the Bishops Golde ring Ioel. 2.13 Iere. 4.1.2.4 1. Tim. 6.8 In the 7. chap. of the 2. part Rom. 3.21.24 25.4.6.16.5 Galat. 2.16 3.13 Ephe. 2.8.9 2. Tim. 1.9 1. Pet. 1.19 Esai 53.5 Colos. 2.3.4.5 1. Cor. 1.30 Act. 4.12 Rom. 3.27 1. Cor. 1.29 Psal. 143.2 Iob. 9.3 Rom. in the 3. and 4 chap. and Gal. in the 2. throughout Esaie 64.6 In the 2. part in the chap. of Satisfaction These are the proper wordes of Anthonius vpon the Sent. par 3. in tit 14 cap. 20. These are the wordes of Barnardine Roset sermone 20. This is in a prayer which the Priests say in their Masse presentlie after Consiteor and herewith doeth agree Pet. Lom in the 4. booke of Sent. dis 45 Alto Bonauen in the 2. article and al other catholiks writers Of supererogatorie works read Peter de Asolo in the booke called Asser. Cathâ— sidei where hee speaketh of the law And Eâ—k in his Pamph. All Paules Epistles are full of these doctrines the plaâ—eâ— are noted before God with a flaxen beard This is in the Masse booke 〈◊〉 thus iudged in the Councel of Orlians in the 5. Chap. Friers latin Priscian or Despauterie were men which wrote the latin Grammer or the rules for the latin toÌ„gue And therfore it is vsuallie said that those whiche speake false latin do strike Pris. and Despau on the face This is openlie commaunded in the Decrees cap. in scriptis dist 96. Knauerie of the Clergie 32. degrâ—es of the Clergâ—â— The first 8. quarters Liberius Searche for tâ—is Pope Liberius Athanasius in the Epistle to those whiche liue in vnitie Also the histories of Platina of Iohn Maiero and the historie tripartite and Abbas Vispergensis Iohn de Maierâ— in the booke of Councells Anastatius the second Hereof peruse Platina and â—ascicul temporum and the decrees cap. Anast. dist 19. with the glosse vpon the same Nauel Boniface the 8 Touching this read Cornelius Abbatus Iohn Maierus Volaterranus in his 22. booke Platina Chronicon Charionis Baleus and other Historiographers Seeke Nauel and Chronic. Caâ—ion Seeke for this Councel and â—f his death the Chronicle of France called Les Annales de France Agâ—ippa de vanâ—tate scientiaâ—â—â— Reade of this Pope in Maâ—o historiarum Supplementum Chronicorum Chron. Eusebii Chron. Carionis and the extraâ—a of Iohn the .22 begin â–ª thus Cum inter nâ—nnullos Ex â–ª de verborum significatio Supplementuâ—â— Chron. Chron Eusebii Polidor Virgil. in the booke de inuen rerum Grego the 11. Nauclerus The tâ—nth pennie in Germany Iohn the 24. Bâ—ptista Panact in the 56. sermon Peruse the Councell of Conâ—tance in the 2 booke of Councels Stella These are in a maner the proper wordes of the Councel of Constance like as it is set downe in the 2. booke of CouÌ„c. in the 1050. leafe And are touched by all Historiograph â–ª Leo the 7. This is rehearsed in the book which the Nobles of Germanie set out for to be freed froÌ„ the Councel of Trent Also in Baleus other Historiograp Clemens the 7 Reade the Pasquilles of the Popes Also the Epitaphes of Clement the booke called Resistance of the workes of Christ and the Pope â–ª eâ—taâ—t in French. Armes of the first quarter of holie Popes The seconde eight quarters Pope Iuth Platina Chronicon Charionis and other Historiographers Lando Petrus Poâ—monst Iohn the 11. This doth Luitprâ—ndus of Pauiâ— in a manner write froÌ„ word to word in his 2. booke the 12 and 13. chap. Iohn the 13. This whole historie with the articles here set downe are rehearsed by the Historiographers Luitprandus almost throughout his booke This is repeated by Ioh. Marius Nauclerus Chron. Sigis. Robert Barus Paule the 2. in this degree Sixtus the 4. Iohannes Rauisius Textor in his booke called Officina Innocent the 8 Iulius the 3. The memorie of theâ—se two Popes is yet so freshe that the pranckes which be here rehearseâ— are knowen to eche Pius the 4. Armes of the second quarter of holy Popes The third eight degrees Stephanus the sixt Nauclerus Mare historiat Nauclerus Mare historiaâ— Robert. Barnes Chron. Sigisb Christopher â–ª Sergius 3. In the 3. degâ—e of the 2. quarter Supp Chron â–ª Pope Formosus beheadded Boniface the 7 This historie is rehearsed by Nauclerus Rob. Barus and Corn. Abbas Pope Iohn his eies put out Boniface the 8 his death Benedict the 8 vpon a blacke horse Fasciâ— tempor and other Historiographers Clement the 4. Naucler Caâ—ion Tenth pennie Eugen. the 4. Searche the Councell of Basil. Iulius the 8. The fourth and last 8. quarters Armes of the 4. quartâ—rs of the holy Popes Syluester the 2. the coniurer Platina and all other histories Iohn the 19. This is writteÌ„ by Benno the Cardinal and Blondus the Historiographers Robert. Barus Supple Chron. Benedict the 9 This historie is rehearsed in Supplem Chron. Maâ—e historiarum Fasciculus Tempor and others Iohannes Marius Fasciculus Temporum Iohannes Marius and Mare historiarum Robertus Barnes Nauclerus Gratianus Supplem Chron. Robertus Barnes Damasus the 2 Gregorie the â— Fascic tempor This declaretâ— the Cardinal Bennâ— who liued in those dayes Marian. Scotuâ— Cap. quae 1. diâ—â— Sabb. de consecr
dist 5. Ca. Carnium de consâ—cr â–ª dist 5. Platina Naucler Abb. Vrs. Iohn the 21. Alexander the 6. Paule the 3. Laura Fernesia Constancia Peter Aloisius Iulia Fernesia Murthers committed by Pope Iulie Looke before in the 5. chapter of the firste parte Vigilius A Argenterus B Morilion C Peruse Iohn Marius and other Historiographers Pius the 4. In defensionâ— pacis cap. 24. parte 2. First fruites This calculation and reckoning is to bee read in the hoke called Desensio pro libertate Gallie Eccl. aduers. Rom. aulam made by the parliament of Paris and deliuered vp to king â—odâ—wickâ— the 11. in the 72.73.74 and 75. article Peruse also here of Charles Molinaeâ—s in the booke de Annatis and search the tare of Bishoprikes and Archbishopriks and Franciscus Duarenus de sacâ—is Eccle. ministris ac benefiâ—iis in the end of the booke In the booke named Taxâ— Cellar Apost cuÌ„ notabilibus iuxt stylum hodiernuÌ„ Rom. Cuâ—iae in Rubri de Matrimonial This writeth Francisc. â—etâ—ar and Maâ—sil Paâ—a in defen pacis In his booke called Sylua locorum commun This is rehearsed in the life of Petrarch of that which is written of Vergerio Squarciasico which within â—â—le did liue vpon the said time Felâ—ius in cap. ex parte 1. De officio delegati Iacobatiu â–ª in tract de Conciliis Tit. 4. Chap. 4. This is repeated by Restau Castaldus in tractat de Imperat. 1. Cor. 2.2 Questions of Catholike Doctours Doctor subtilis is to say a profound and deep witted doctor so do they coÌ„monlie cal Ioh. Scotus Doctor Anâ—eâ—â—â—us is an Angelicall or Angellike doctor and this is the Sirname which they giue Thomas de Aquino Metaphysica is to say those things which surpasse nature as Spirits Angels c. And it is the name of a booke which Aristot. hath written of supernaturall things Of the citie of Rome Gloss in cap. Fundamenta Nâ— autem De electiâ— elect potestat in 6. This writeth Iohn of Salisburie himselfe in his booke called Speculum or the Mirrour In cap. quotiens 1.4.7 * Iohannes de la Casa Archbisshop of Beneuenta hath written a booke in commendation of Sodomitrie calling it A godlie worke saying That he tooke great delight in the same and vsed no other bedâ—ellow â–ª He was Deacon of the Apostolical chamber the Popes Embassadour throughâ—ut the whole countrie of Veâ—ice and hee is the same which first permitted the registre of the forbidden bookeâ— to be extant in the yere 1549 the 7. of Maie And the booke wherof we meÌ„tion was printed at Venice by the printer called Noâ—us Petrus Aâ—etinus hath bin likewise a great friend to Popes and hath published many bookes 〈◊〉 he treates of many matters touching bâ—wderie and caused manie filthie and vnseemelâ—e pictures to be made at Venice and sundrie sortes of by sleeping to be printed and made a booke and exposition vpon the same In the yere 1558. in the dayes of Paule the 4. was one at Bullin who did openly in the publike scholes argue vpon Shrouâ— tuesday against Matrimonie in comendatioÌ„ of Sodomitrie Of this disputation the Italian bookes be full This doth Salâ—st declare in his historie named Bellum Iugurthinum Ezech. 16.25 In Reg. Cancella In regula de â—alore exprimeâ—â—o Col. 4. Iere. 13.23 S. Goele is the chiefe Church in Bruxe's a citie so called In the Masse booke Commendation or praise of Bees Melissa Psal. 118.12 Esaie 7.18 Natural hist. lib. 11. Cap. 18. Domesticall Bees Tame Bees Wilde Bees 4. sorts of Bees Thicke and sanguine coloured Like waspes Pheres Papa pateâ— Apum Argentina and Nummularia are phrases alluded to coyne or gold siluer Tiber Sene and Dilie are riuers so called In the 21. boke of the natural historie in the 13. Chap. Imprinted at LoÌ„don at the three Cranes in the Vinetree by Thomas Dawson for Iohn Stell 1579.