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
which is written yea shee doeth plainly foâ—bid the common sorte and Laie people to reade the scriptures in their mother tongue For consider this they haue found in effect and by experience that the Heretikes and Huguenotes haue alwayes the Scripture in their mouth and take vppon them to defende and iustifie by plaine and euident textes all that they say or beleeue And they passe not a pinne for all the hidde and profound interpretations which the holy Church of Rome hath finely founde out and profoundly set downe concerning the same Nowe that spites them out of measure and to saye trueth howe can they tolerate or suffer such a thing yea when al is said what mischiefe do these Heretikes meane that they thinke them selues wiser than all the holy Fathers the Popes of Rome with so manie Cardinals of excellent renowme and honourable Bishops with such innumerable bandes of learned men of Louen and Paris Or if so be likewise that they doe not passe for all their Myters Staues Hattes Crownes Cowles Capes and Liripippes yet must they needes remember them selues that holie Pope Pius the fourth nowe lately dead did in the confession of the faith which he with the consent of the whole Councell of Trent published and set foorth euen as a watche woorde or speciall marke whereby men might discerne true Catholikes from false Heretikes as in plaine and expresse wordes is written And first I acknowledge the holie Catholicall Apostolicall Church of Rome to bee the true mother of all Churches and Congregations And after that I beleeue the holie Scripture according to such vnderstanding interpretation meaning signification as our mother the holie Church hath alway allowed for good at this present doth allow to whom only of right doth apperteine to giue vnto the Scripture a right vnderstanding sense interpretation And herevpon I do promise that I wil neuer vnderstand nor interprete the same otherwise than according to the interpretatioÌ„ of the Fathers This same haue the holie fathers at Trent irreuocably concluded coÌ„manding That no man shall otherwise vnderstande nor interpret the Scriptures than our mother the holy church hath in times past and doth at this present vnderstand them Now here you haue a full decision a setled determination an irreuocable sentence vppon our question by vertue whereof neither delay nor appeale can follow For you doe heare to beginne withal that the worde of God is not of such value or dignitie that it is of it self worthie to be beleeued vnlesse it be deckte and set forth with the glosses and interpretation of the holie Fathers of Rome So that hereof is to be gathered as all Catholike Doctours also haue written That the Scripture and word of God is obscure darke variable vncertein vneeuen rawe vnfurnished and vnhandsome but the glosses and interpretations of the holy father of Rome and of the great Clerkes of Louen are cleare lightsome stedfast sure true euen plain fullie furnished and in all pointes verie handsome and sufficient It is true that the pretence of Christ of his Disciples was to vtter declare to euerie man their doctrine or at least so much of it as doeth apperteine to the saluation of man in all plainesse simplicitie trueth without any dissimulation or darknesse For to that end purpose did Christ chuse simple fishers and other plaine dealing laie people for Apostles and Euangelistes and did therfore thanke his heauenly father that he had reuealed his heauenly wisdome knowledge to simple plain mening men not to the sharpwitted deeply learned philosophers of this world In like maner also did Paule set forth his doctrine before the simple people in al simplicitie plainesse yea he gloried of his simplenesse Wherevpon the chiefe of the old Fathers were prouoked diligently to put the laie people in mind that they should be diligent readie to pervse search the holy scriptures not to thinke that they did perteine onely to the learned And yet notwithstanding we must now either say that their intent and meaning was not well grounded or else that the chaunce is now changed For we see that nowe in these dayes the Scripture is hid froÌ„ the Laie people as a thing dark doutfull of no sufficient foundation in place wherof is intruded thrust in the peoples hands glosses interpretations decisions and determinations of the holie Church so that thereby it is good to consider that the scripture is not only darke but also rough vneeuen hard stonie in so much that the Catholike children of the church of Rome might lightly stumble vpon it and breake their shinnes or else perhaps be seduced drawne awry from their right Catholike beleefe But the foresaid decisions glosses are as eeuen smooth plaine as the rockes of S. Goddardes mountaine yea they are the very Planers wherwith the roughnes of the Bible scriptures is shauen off in such sorte that they may serue for all purposes of work to the building vp pulling downe of the Catholike faith Therefore aboue all things we must sticke fast to their glosings cleaue close to their interpretations haue litle regard what the plaine cleare textes of the scripture bring with them Now this is the first point that you haue to consider out of the rule before specified The second you may likewise gather out of this That no man in the world hath power to interprete the Scripture anie otherwise than as hitherto it hath bene interpreted by the holie Popes and Bishops and by the Theologians Bachelers of Louen for else to what purpose were it that men should bestow such cost on those same Magistri nostri in making them pleasant bankets to proceed Bachelers or Licentiats if it were not that thereby they had free graunt and licence to winde and writh the textes of the Scripture with so phisticall arguments euen as they themselues thinke good Then we may thereby well perceiue that suche as are neither Bacchelers Licentiates nor Doctours presuming of their owne wit and will to set out the Scripture according to the letter that is to say after the single and profound ground of the plaine text so applie them to the detrimeÌ„t of the holy Romish church are all ranke Heretikes seeing they goe about to rob the holie Church of Rome of her power authoritie which is a thing in no wise tollerable For it is most true and without doubt yea as true as the holie Gospell of the Distaffe as is plainely to be proued out of the bookes of all Catholike writers That when our Lorde Iesus Christ did deliuer into the handes of the holie Church of Rome the keyes of the kingdome of Heauen he did yet giue her beside those an other string of sixe keyes wherewith shee might open and shutte all the Cupbordes of the Scripture euen as it pleased her and as shee thought good for her owne aduauntage
come in Scotus and Innocentius the fourth and they will defend a Gods name That it consisteth not in the fiue wordes to hang the vell about the cattes necke but that it is much rather done through the benediction or blessing that goeth before So as the Transubstantiation and verie changing doeth not proceede through these wordes Hoc est corpus meum This is my bodie but through the benediction or blessing which went before And Peter de Aliaco saith likewise verie plainlie That if it were so that the consecration should be by vertue of these fiue wordes as the holie Church of Rome doeth say and beleeue then should not Christ Iesus haue spoken the truth when he said This is my bodie considering that it was not yet his bodie but must first become his bodie The other are earnestlie against this Nowe Armacanus verie willing to please both parties saieth that they both haue reason namelie That our Lorde should not haue spoken the trueth and yet that it should be euen so as he had spoken and said Occam in his Quodlibet questions hath found out wonderfull sharpewittie testimonies and authorities which a blinde man should hardlie haue sene without a paire of spectacles for he saith That when Christ said This is my bodie he ment then to speake the same of his bodie yet notwithstanding vpon certeine exceptions conditions to wit That the Priest which should vtter and speake such wordes after him as soone as he had said the first pretie word This should then immediatlie vpon a sodeine thinke vpon two things at once the first This is my bodie which now at this present shal be secretly hid vnder the substance of bread shall become mine owne bodie hereafter the seconde This bodie which is nowe hid vnder the substance of bread that is my bodie euen now at this present time And this onely should proue true after he had thought vpon these two propositions both at one instant And it seemeth that Armacanus was also of the same opinion Petrus de Aliaco hauing first verie subtilie pratled of the matter doth notwithstāding yet at last fall out of the cart and findeth faulte with the opinion of Scotus grounding him selfe fast vppon this pointe and purpose That the fiue wordes are those which make the sporte and transubstantiateth or turneth the bread Alas saith hee it is a sentence which is not true and yet notwithstanding it is no lie but is neither fishe nor fleshe In summe it is as much to say as Giue the Doues drinke Thomas de Aquino saith That our Lord by that first worde Hoc This did not teache anie thing certeinlie but meant to say simplie in a grosse maner thus That which is here vnder the substāce of bred let it be what it can it is my bodie And whereas some will withstand this saying That the same is nothing else but bread till such time as it be transubstantiated or chaunged vnto that hee answereth Not so For this sentence saieth hee is not fullie concluded till the last syllable to witte Vm be pronounced And therefore no iudgement can be geuen of the veritie or falsitie till such time as the fiue woordes be fullie pronounced For then is the matter first cleare and the bread perfectlie chaunged into the bodie of Christ. Richardus de sancto Amore saieth That these wordes This is my bodie is iust as much as to say thus The thing whereinto this bread and wine shall bee chaunged is my bodie Other againe will saie that Christ did not by this worde Hoc This meane the bread but simplie the accidentes or qualities of the bread to witte The whitenesse The thicknesse The roundnesse and that these words This is my bodie is as much to say as My bodie is here hidde vnder the accidentes or qualities of the bread The holie Bishop Durandus is of another opinion namelie That Iesus Christ did once consecrate by his secret power which is hidde and vnkowen vnto vs and not by power of these woordes But yet should hee notwithstanding after that haue set foorth by the fiue wordes the fourme and manner that men should vse to plaie this parte of Transubstantiation after him In so much that the Priestes should nowe consecrate by an other power and vertue than Christ Iesus did Contrarie to this Comestor is of opiniō That Christ consecrated with the same words but that he did first whisper them out secretlie betweene the teeth and so changed the bread into his bodie the wine into his bloud which being done he spake the same wordes alowde to his Apostles Nowe let see what good Beere you can brewe of this and ioyne al these wise heads together to trie which of them is the wisest of all and who hath shotte downe the Popingaie Truelie for my parte I beleeue neuer a one of them all For the Catholike Doctours of our time haue bene forced nowe againe a freshe to fetch out of a corner other newe and vengeance wise fetches and strange trickes wherewith to mainteine the matter and make it good against these Heretikes and yet are not at this present agreed amongst them selues neither can they tell wherevpon to settle ground them selues For that good Gardiner a Goliah amongst the Catholikes did set forth a great booke vppon this matter hath found out manie quickwittie resons saying That our Lorde when hee spake these woordes ▪ did meane a thing which is not to be found and he doeth name it Indiuiduum vagum that is to say A litle incomprehensible winde or moth which flieth hence awaye in the aire In summe it is euen as much as a litle nothing hanging by a small silke thred And then hee saieth further That this worde Hoc must bee vnderstoode of such an Indiuiduum vagum or flying moth I beleeue verelie that hee hath drawne this out of Democritus well who saieth That trueth lay buried in a deepe hole and so in the meane space doth teache for a veritie That there are manie litle wauering things alwayes shaking and flying in the aire which he doeth call in Greeke Atomi signifying Indiuiduum or Insecabile in Latin. And out of these flying or wild vesekens shuld the world by operatiō of it selfe be made and brought together Which fantasie that good man Epicurus and all Epicuristes haue likewise followed and stoutlie defended And euen so will our Gardiner likewise mainteine That this holie breadgod should bee made of an Indiuiduum vagum and that Christ knewe well to speake of that matter although the Bakers might verie well protest against that and say That they haue made it of good wheate meale yea of the finest wheate flower with dogges grease and not of a wild veseken which is no where to be found But Iohannes de Louanio that woorthie and profounde learned Magister noster who hath so long caried the wisedome of Louen in his head that
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
after this life is neither any more time nor place to make amendes for our sinnes or obteine any mercy or forgiuenes at Gods hands there she shrinks backe into her shel and lettes her hoode hearken to that And where as the said Cyprianus and Hieronymus do stoutly teach That al Ministers true Preachers of Gods worde haue like power in what place soeuer they be whether it be at Rome or at Naples or amoÌ„g the Indies or in Tartaria all that is pedlers French to our holy mother the church of Rome whereas Gregorius doth plainly write and in diuerse places sayeth That whatsoeuer he be that names himselfe a general Bishop or The chiefe head and principall of all Bishops he is the very messenger of Antichrist and the sonne of the diuell for that neither hee nor no man liuing can beare the name of a generall Bishop without the vtter defacing of the seruice of the Church But that must be vnderstood with a prouiso to wit The Pope of Rome alwayes excepted Nowe whereas k Tertulianus Augustinus Theodoretus and many other moe doe expounde these wordes of the Sacrament This is my bodie sacramentally and say that it is a figure a signe and a seale of the bodie of Christ that was offred vp and broken for vs then is there nothing to say but God helpe you There is no bodie at home Whereas they doe generallie with one consent teache and stoutely mainteine that the Supper of the Lorde ought to bee ministred vnto all men vnder both kindes that smelles of a Ratte the Cow is broken loose Whereas Irinaeus who wrote that about a hundred yeres after saint Iohn the Apostle the number of the beast whereof Saint Iohn speaketh in his Reuelation or vision doeth meane by this word Latinos the Romish or the Latine Church and regiment and the Tertul. Hieronymus do expound the beast with seuen hornes for the citie of Rome that is al bibble babble In summe whensoeuer they set forth or teach any thing that souÌ„ds not wel in the eares of our deare mother the holy Church she lettes them be packing without any mention making of them or else she correctes them throughly considering that they are but men and may erre And wherfore For that she is not subiect to the writings of the fathers neither can her authoritie be subiect to their iudgement but she as wee haue saide before is aboue the fathers and gouerneth them turnes and winds them as she will forceth them eueÌ„ as she thinkes good And whatsoeuer they haue written must bee sifted through her siâ—e to picke out thereof the finest flowre For otherwise seeing that the olde fathers do oftentimes differ amongst themselues and other whiles write contrarie to that which they haue set downe before and alwayes for the most part haue done directly agaynst the opinion and dealing of the holie Church of Rome howe should yea howe shoulde men make good cloth of such yarne if it were not that the holy Church of Rome did giue her iudgement and sentence on their dooings and did chewe the pappe before in her owne mouth to put the same with more facilitie and easinesse into ours her sucking babes as it were with a Spoone giuing vs that which she alloweth for good and casting the rest away which tastes not well in her mouth into a corner The summe of all is that we maye not make anie foundation of our faith vpon the writings of the olde fathers vnles they haue first bene vnder the hands of the holie Catholike Church of Rome and be by her ouerseene and set forth as shall seeme good to her holinesse The iiii Chapter VVherein is set foorth that the Church of Rome is not subiect to anie Councell but maye approue or disanull them according as shee shall thinke best for her ovvne benefite And this is confirmed by many examples and profounde reasons BVt nowe are there some such grosse fellowes which notwithstanding they do see that the Church is aboue the Scriptures and aboue all the doctrine and Writinges of the olde Fathers yet they thinke that her power and authoritie maye be as it were compassed in and paled about by the Councels So that there should be nothing receiued for a commaundement of the church but it must first be concluded by a Councell And what soeuer were once there coÌ„cluded and agreed vpon with that neither the church of Rome should medle nor the Pope haue anie thing to doe Yea mary these good felowes O they come in due season they might a great deale better haue tarried at home For consider seeing that all the Prophetes and Apostles and likewise the old Fathers altogether yea Iesus Christ the very Sonne and trueth of God himself could neuer so binde nor make subiect the holy church that she should yeeld and submit her selfe to their writing and doctrine onely howe doe these felowes thinke then that the Councels should haue greater power to bring her within their parke and pases considering that they are men which haue so often times erred yea and swarued cleane from the trueth Wee knowâ— well ynough that the Councel Ariminense Sirmiense and Seleucense did in the time of Constantine the great fortifie the heresie of the Arrians with their Decrees The seconde Councel of Ephesus did cleue vnto the Heretike Eutyches and did blasphemously and confusedly mingle the two natures of Christe together The councel of Carthago in the time of Cyprian which was holden before the first councel of Nicene did conclude That heretikes ought to be christened againe But what needeth al this Was not Christ him selfe iudged coÌ„demned in a generall councel at Hierusalem which was the chosen citie of God And that the councels haue often times erred may lightly erre it appereth plainly inough by the witnessing of Gregorie Nazianzene who was accustomed to say That he neuer saw couÌ„cell that teÌ„ded to a good end Yea do we not see how there haue bin many couÌ„cels whose proceedings haue bin flat against the doctrine institutions set forth by our holy mother the church and yet would defend their doings by the holy scripture But what a good yere Can the couÌ„cels preuaile against the church of Rome they hauing no power nor authoritie at all other thaÌ„ is giueÌ„ them by our holy father the pope How I pray you should that then hang together that they should be placed at the vpper end not only aboue the pope but aboue the whole church Is it not written in the booke of the decretals That no couÌ„cel can in any thing forbid the holy church nor set any commandment ouer her considering that all couÌ„cels haue bin at her appointment and receiued their power authoritie froÌ„ her holinesse And that in al statutes ordinances decrees of the couÌ„cels the authoritie of the Pope is excepted exempted See we not likewise that in the councel of Lateran it was coÌ„cluded likewise
which our louing mother the holy Church hath made vpon it let it bee allegoricall or anagogicall or what it will this is onelie that which makes mightie and liuing because this alone both agree with the iudgement of the holy Church of Rome And all they which doe truely follow her those are permitted to liue in all libertie and wealth yea although they do not beleue that there is a god Therefore whosoeuer will not accept this interpretation of the holie church and vnderstand the scripture ghostly or spiritually as the Catholikes doe vnderstande and interprete the same he is a damned Heretike and his processe is at an ende although he had all the textes of the scripture verie plaine the whole volume of the Bible on his side for the textes can not helpe him without the glasses hee is but a dead man yea though he had an hundred liues lying in a Chest especially if he come once in the handes of the holie Inquisition hee must abie for it it is but lost labour to talke further thereof And for this cause I doe maruell that our good master Gentian will breake his head about this matter namely to proue That the Scripture alone is not sufficient for our mother the holie Church as though that matter were not plaine and euident inough sithence we may daily both see and feele it And yet notwithstanding commes he out here with his profounde speculation in such sort as he hath almost therein forgotten himselfe I cannot iudge otherwise but that the vnmeasurable zeale which hee beares to the welfare of his deare mother the holy Church must haue perforce tumbled him topsie â—uruie ouerthwart the field that he did not well see what he said he is like to kine which are stâ—ung and chaced with a waspe or horseflie they runne on following their noses like mad beasts shun neither stock nor stone For here it seemes that his wittes be rauished For where hee doth say That the doctrine of the holy Trinitie cannot be proued by the Scripture that is farre too grosse Otherwise wee must condemne the foure first Councels of falshoode who did by approbation conclude vpon the same out of the holie Scriptures verie strongly and with vndoubted testimonies of truth yea and if we could as well defend the Masse with plaine textes of the Scripture as the blessed Trinitie may thereby be confirmeâ— a great manie priests no doubt shoulde not eate so leane brewes as now they do It is true that this worde Trinitie neither this worde Consubstantiall that is to say Euangelicall in being substance is not so printed in the scripture But the Huguenots say plainly that they will not make anie brabbling about these wordes but will simply followe the true ground meaning substance of the Scripture Now it is plainly wriâ—ten That there are three in heauen which giue witnes to wit the father the worde and the holie ghost that these three are al one There is likewise written That there is but one Baptisme and one God and yet notwithstanding we are coÌ„manded that we shall be baptised In the name of the father of the sonne and of the holie ghost So that it is apparant that the doctrine or approbation of the Trinitie was not sowed out of the Popes thumbe as purgatorie the holie Masse were but are plainly alledged in the scripture after the letter The like is to be said touching the two sacrameÌ„ts of Baptisme of the Supper of the lord For although this worde Sacrament is not found in the scripture yet the substance the being and the ground of the doctrine is without exception coÌ„cluded out of the scripture according to the letter plaine wordes of the text For the Circumcision and the Pascall lambe are openly called The promises of God and doe signifie the promises of God left in liuely remembrance of his mercie to the coÌ„firming of our iustificatioÌ„ by faith And now doth Paul teach that Circumcision is signified in Baptisme and that the sacrament of the Lords supper is likewise appointed by Christ in remembrance of his death passion Whervpon it is called The new promise in the bloud of Christ and ministred in place of the Pascall lamb Insomuch that heretikes out of that do teach That baptisme the supper of our Lord are onely sacraments that is holy tokens of Gods promises made in the bloud and passion of Iesus Christ. Which we cannot say of that holy oyle nor of their holy confirmation and other Sacraments which our deare mother the holie Church hath instituted of great deuotion and ioyned them to the two first for an help or assistance yea and the same likewise established and defended That Confirmation by her instituted is much more worthie than baptisme which Christ himselfe coÌ„manded And why Forsooth because it cannot be ministred or executed by any simple or common Priest as baptisme may but only by a Suffragane or Bishop and that it makes one ful christned and doth giue the holy ghost more plentifully effectually than baptism doth which was instituted by Christ. As in her decrees and booke of Sentences is in plaine wordes written Now besides all this the heretikes doe also say That wee are not able to alledge or bring out of the holie Scripture so much as one worde which speakes of the Masse nor of annoynting of priests nor of their sinne offrings of their priests office of their pardons Popes bulles no nor of the Pope himselfe nor of the praying to Saints images of our Ladie nor al those saints which do so many goodly miracles nor of their purgatorie nor of their auricular confession nor of their whorish chastitie of Priests Monks Nonnes In summe they will say it is nothing else but mens inuentions and deuises of diuels which the priests haue called to remeÌ„brance to bring in monie by heapes and to pamper their panches with daintie dishes but is not this a spiteful matter And yet our master Gentian letteth that slippe vntouched where he should haue proued That all these pointes are aswell concluded out of the scripture as the twelue articles of the faith He saith in deed that Ieremie had said before That the new lawe of the Gospell should bee written in mens hearts whereby we will conclude that men ought not to seeke them in the scripture but in the head and heart of the Pope of Rome of his holy Prelates for that the Pope hath all lawes both of God man shut vp in his bosome breast as hereafter shal be declared more at large But this serues to no purpose against the Heretikes for they are so lustie that they would make M. Gentian ashamed hereof if he had anie shame in his bodie Which I do not iudge of anie such great doctor who hath long ago put off his shamefast shooes and laid them aside nay â—ast them cleane away But
neither anie lawe nor iudgement hath power or iurisdiction ouer him for that he is the liuelie fâ—unteine of lawe and iudgement who as touching matters of our faith can not in anie point faile or misse and therefore hee may order and determine vpon all matters touching our beleefe and faith and so interprete the Scripture as he thinketh good he onelie may take and leaue doe and vndoe In so much that though all the worlde were against him yet must we take his part To be briefe there is no man to bee compared vnto him but God alone and therefore can he do all things that God doth For looke what soeuer God doeth in heauen the like doth the Pope here in earth What should a man say more His authoritie and power is so great that no tongue can expresse it neither is it possible for the capacitie of man to conceiue it as Zodoricus Zamorensis and Bartholus Chassaneus yea the whole Catholike church of Rome hath determined and concluded For as Antonius Florentinus doth testifie he is aboue al creatures and his might and power doeth extend euen to matters in heauen earth and hell for that he is the cause of causes and the Lord of Lords the Head Bridegrome of the whole church yea the high and principall Gouernour of the worlde vniuersall he is the light the brightnesse the verie foundation of faith and the verie summe and touchstone of the trueth hee is the hiest step of the staires and all in all whatsoeuer can be thought or said For as touching the giuing and distributing of Kingdomes Dukedomes lands and countries to whom when he shall think good that office he hath fast sure in possession and doth dailie practise put the same in exercise as is right to bee vnderstood by this pretie verse folowing Petra dedit Petro Petrus diadema Rodulpho That is to say The Rocke gaue Peter and his race a princelie and emperiall crowne And Ralfe receiu'd from Peters Grace a royall diademe of renowne Which trimme verse was by the before named Pope Gregorie 7. after that hee had excommunicated the saide Emperour Henrie 4. and cursed all his adherents sent vnto Ralphe the Duke of Swaben with am Imperiall crowne aduertising him plainlie therewithall that it lay wholie in his handes to giue to whem soeuer it pleased him as well the Empire as the crowne wherein hee did finelie prophesie in such order as Caiphas the Iewish Pope had prophesied saying That hee would neuer be esteemed as Pope if there did not die the same yeere before Whitsuntide a false or vniust King For it came euen so to passe Not that the Emperour Henrie by whom hee spake did die that yere but that the lotte fell vpon Ralphe to whom the Pope had giuen the Imperiall crowne who was the same yere pitifullie slaine his hands first cut of he lamenting sore before the Bishops That through informing of the Pope their prouokings he had made him and his accursed and rebelled against his owne lord and supreme head Nowe a litle after this did succeede Pope Paschalis 2. who againe excommunicated afreshe the Emperour and commaunded the Earle of Flaunders called Robert to destroy with fire and sword the territories of Luek and Camericke because that they would remaine true vnto their naturall lord and Souereigne the Emperour Henrie Yea hee did giue the Imperiall crowne with all the iewels of the Empire to Henrie the 5. sonne vnto the said Henrie the 4. Emperour herein preuailed so much that he did prouoke the sonne to rebell and persecute his owne Lord and naturall father yea with such horrible and vnnaturall malice that he let him most pitifullie starue in the prison at Luek which happened in the yeere of our Lorde 1108. Neither would hee receiue the Lukeners to grace til such time as they had taken vppe the dead carcase of his father which was by theÌ„ there buried cast the same out into the fields like the carion of a dogge And by that meanes the Lukeners were likewise discharged of the excommunication which Pope Paschalis had laid vpon them Men may likewise verie well conceiue the same by the example of the Emperour Fredericke Barbarossa who after a great manie of excommunications and curses was in the ende within the towne of Venice vpon the great market called Saint Markes place at the toppe of the staires of the great church or palace troden vpon the necke by Pope Alexander 3. euen with his feete who for the establishing of his authoritie and power did vsurpe and openlie pronounce before al the people this saying in the Psalme Super Aspidem Basiliscum equitabis coÌ„culcabis Leonem Draconem that is to say Thou shalt ride vpon the Lion and the Adder the yong Lion and the Dragon shalt thou treade vnder thy feete c. And thus likewise was Franciscus Dandalius Duke of Venice excommunicated and banished by Pope Clement 5. and enioyned vnto certeiâ—e penance which was That he should goe creeping alongest the Popes palace vpon his handes knees with a collar about his necke like a dogge So that it is apparant that the Pope of Rome hath ful and absolute power ouer al Kings Dukes and Princes and therefore may commaunde them as his subiectes and tenantes and may extoll or aduance and disgrade or depose them euen as he shall thinke good Which authoritie of his doeth extende and reache so farre that hee hath likewise full power commaundement and iurisdiction ouer the Kings and Emperours of Turkie and other Heathen countries In so much that a man may lawfullie appeale vnto him in anie matter from before anie earthlie Prince or Potentate In summe hee hath vnder him the rule and gouernement of all Emperiall Princelie and Spirituall iurisâ—iction for hee is consecrated as a Priest and crowned as a King and is therefore the King of Kings and Lorde of Lordes For as touching that which these Heretikes do alledge against this That Christ should haue said Giue vnto Caesar that which is Caesars and vnto God that which to God belongeth that saieth our mother the holie church was not a perpetuall rule but stood in effect onlie for a short time to wit till such time as Christ had suffered and was ascended vp into heauen For now to answere that where hee saith After that I shal be lifted vp from the earth I will drawe all things vp after me that is thus to bee vnderstood saieth the holie church of Rome That Christ after his ascension into heauen should take al Kingdomes Dukedomes and such like out of the possession of Kings Dukes c. and that by meanes of his souldiers especiallie by his Romishe Apostles And whereas in other places hee doeth forbid his Disciples to seeke after or to receiue golde or siluer that must likewise be vnderstood but till such time onelie as they haue
of Rome with all his Cardinals who are deftly decked vppe with all costly iewels like Puppets And hee shall receiue a mouth speaking great and wonderfull things so that all the worlde shall say Who is like vnto him Euen after the same sort as you see the Pope giue forth strange things touching his owne person and doeth attribute to himselfe a certeine power authoritie aboue all kings princes and angels in heauen yea euen aboue the sonne of God and which more is aboue God himselfe Insomuch that vpon this consideration our deare mother the holie Churche hath concluded that hee shoulde bee called Papa as though men should say Pape which is as much to say in our language as a wonderfull shreeke or hem in derision For it is a worde which doth signifie a monstrous wondring for because that he is a wonderfull monstrous and straunge beast Insomuch that one of his owne Poets doth call him Papa stupor mundi that is to say The wonder or mocking stocke of the worlde Euen as if a man shoulde say Tushe who is to be compared to him So that it is most apparauntly to bee seene that Saint Iohn in his Apocalypse doeth as it were euen point to him with his finger and that Daniel and Paule doe in many places of the Scripture paint him plainlie out in all his feathers In so much then that these Heretikes are farre ouerseenâ— when as they will say That the Scripture doeth not make anie mention of the Pope of Rome considering that wee haue proued all his authoritie to be grounded vpon the Scripture in such order as there is nothing to be said against it The xi Chapter VVherein is set foorth howe that no Priesteâ— nor spirituall persons are subiect or vnder the iurisdiction or power of the temporall Magistrates or Officers NOwe let vs come to speake of the other Priestes and spirituall persons who are throughlie furnished in all points with their Officials Deanes Archdeacons Vicars Inquisitours Sumners Prisons Places and Instrumentes for punishment so as they are not in anie point subiect to anie temporall Officer or Magistrate Neither may anie of them haue anie their causes or questions debated or determined before anie temporall Iudge or Officer so farre as they haue shauen crownes which is the right marke character of the citie with seuen mountaines whereof Saint Iohn makes mention in the Apocalypse And the same is likewise to bee proued by plaine textes of the holy scripture And for the first it is written That when as Lot went about to dissuade the wilfull Sodomites from their abhominable actes they saide vnto him Thou art come hither among vs and art but a straunger here What hast thou to doe for to take vpon thee to correct and iudge vs Out of this Text hath our mother the holie Church of Rome finally concluded that the Priests may not bee iudged nor punished by temporall Magistrates and Rulers vnderstanding the matter thus That the Priests are vndoubtedly right Sodomites Burgesses borne and maisters of this worlde by inheritance considering that they are made by the Pope to whom the worlde doeth absolâ—tely apperteine and that the temporall Magistrates and Officers are but as straungers who haue but as it were the gouernement of the world by lease at the handes of the Pope and his Priestes And therefore it doth not become them for to rule or punish the natiue Burgesses of Sodom and Gomorra that is to say the Priestes and Spiritualtie For so hath the Pope Anacletus determined and set forth in his Deccetals which interpretation of his is by our deare mother the holy Church allowed for good and registred in the booke of their decrees for an article of our faith Secondarily the same is proued by a speciall text out of the Gospell where it is written That Christ did driue or chace the buiers and sellers out of the Temple with a whippe or scourge For thereby it is apparant that the Priestes or Spiritualtie may not by anie meanes be punished by anie temporall Officer as is concluded by the forenameâ— Anacletus and the holie Church of Rome vnderstanding the matter thus That the Priests are to be esteemed as the very changers sellers in the Church who do vtter their merchandize so deare that the sight of them manie times will stand a man dearer than the best ware that the Habardashers of Paris and Lions haue in their shoppes And although other chaungers of monie and vsurers did inioy the benefites of the like priuiledge as well as the Priests to witte that they were with the same whipping driuen out of the temple yea and although dogs be sometime vsed after the same manner yet considering that the Priestes are my white sonnes and must haue somewhat the more preeminence and aduauntage specially for that their merchaundize are of more estimation than the rest and their incense of better smell than the incense that the dogges smother abroade in the Church Insomuch that the holie Church of Rome doeth vnderstande this by the priests onelie to wit that temporall Magistrates or Officers shall haue no iurisdiction ouer them considering well that Christ had them in such estimation as he himselfe onelie woulde whippe them out of the Church And yet hath shee more strongly established the same by the plaine Texte of the Prophete Dauid where it is written God stoode in the middest of the Gods that is to say of Priests and Prelats Againe I haue said All you are Gods. Now truth it is that the whole Psalme doeth after the letter speake of Kings and Gouernours of this world yet notwithstanding our deare mother the holie Church hath vnderstood the same wholy of the Priestes and Spiritualtie according to the spirit and that specially by reason of sixe weightie causes to witte First because the whole text doth conclude as well or rather much better vpon the Priestes than vpon anie other for it is written That will not vnderstaÌ„d but will walk in darknesse and set the whole world in a rore Which wordes seeme to conclude so well vpon Priestes and Bishops as though they had bene spoken only to them Now secondly the Priests are of much more estimation better than any Kings or Princes yea they do excell them as far as Leade doth Gold and therefore must Emperours bow downe their heads vnder the knees of the Popes as is plainely set forth by the holie father Pope Gelasius writing vnto the Emperour Anastasius and registred in the decrees Yea they are the light of the world Fathers Maisters to all men so that they deserue much better to be called Gods than either Kings or other Rulers do or can deserue Thirdly the Priestes are of more worthinesse and estimation than Angels For as our deare mother the holie Churche of Rome hath verie well concluded an Angel may not sing nor say Masse for that hee hath not the priestly character
commonlie to much tongue and therefore are often punished and if then they do not mend they are throwen into a dungeon or are closed somewhere betwixt two walles in a seller and there permit them to liue so long as they can Like as might haue bene seene a yeere ago at Antwerpe Ghaunt and other places more which haue remained there some eight or ten yeeres some twentie and thirtie yeeres Therefore it is no maruell though Monkes be vnlearned insomuch as in the Latin tongue is vsed a common prouerbe Monacho indoctior that is to say A great Asse or dolt and more vnlearned than a Monke Yea they haue a speciall Latin tongue for their own vse which the learned sorte them selues can not vnderstand and is called Friers latin or Kitchen latin But touching Priestes they neede no great learning for if they can but onelie repeate the fiue secrete wordes of the Masse without giuing Priscian or Despauter a bobbe on the face that is to say without intermingling of Friers latin than is the matter cocke sure They are more learned then the Angels in heauen for they can make God which thing the Angels can not doe And if besides that they knowe but howe to brewe of the smallest sort of latin withall then hath their sowe pigd they may bee bold to inuite their neighbors to the feast and serue out messes with the great Laten ladell for then they may not onelie bee parish Priestes but also Bishops Prelates Cardinals yea Popes them selues And what more can they craue For touching their life we must alwayes coniecture the best like as is commaunded in the Decrees and not to thinke that those which dailie do handle God would commit anie thing that is not to be allowed Therfore if a Priest do kisse a maid or grope her about the pappes we must suppose that he is about to shrieue her or doeth giue her absolution for her sinnes And if sobe any man doth take them opeÌ„lie with the manner he must couer or lap them about with his own cloake lest he make them ashamed For they are euen by nature verie shamefast change collour like a pewter platter otherwise may not anie correct or punish theÌ„ as is shewed before with the expressed wordes of the Sodomites which would not be corrected of Loth yea although they were the veriest smelsmocks which might liue For they are of that nuÌ„ber which plead Noli me taÌ„gere Touch me not The iii. Chapter VVhich treateth whether the spiritualtie doe likewise practise knauerie and here is repeated the high noble stocke of the Clergie their forefathers â–ª progenie brought into 32. degrees and ech set out and beautifiâ—d with his armes crestes banners and knightlie actes IN recording or calling to mind the suÌ„me hereof a deuout wel disposed catholike mind might suppose whether it were possible for the most reuerend spiritual professors whose daily exercise is to make god who are created and descended from the stocke of the most holie father the Pope of Rome might vse or were able to exercise any kind of knauerie or wicked dedes God forbid that anie such matters should passe in our thoughts For howe were that possible Seeing they are all sprong forth of so noble a stocke descended of so worthie so righteous holy forefathers whose footsteps they followe so feruently that a mans heart must melt away to heare the same rehearsed But to the end it may seme no iest I will as brieflie as I may define their noble worthie progenie and set it foorth to eche mans sight to the ende these birds may be knowen by their kind these coltes by their dammes And for that eche thing may appeare substantiall I will after the sagest and ancientest maner of these noble Dom Cannons of Colen Ludick bring their stocke into 32. degrees to wit eight from the fathers father eight from the fathers mother also eight froÌ„ the mothers father and eight from the mothers mother For whoso can describe these degrees in their proper and deserued armes banners without doubt there is nothing to be gainsaied but that he may not only be a dom CaÌ„non but also freely possesse al the priuiledges of a Gentleman and account himselfe to descend of the worthiest race Like as eche who herein hath anie knowledge will easilie condiscend Therefore if cace I can declare anie such thing of the old discent of the holie forefathers of the spiritualtie then is the case sixe and spite their teeth they must bee famous For the bloud wil not lie and a Goose can laie no Owles egges It must be most true and certein or Mussels are no fishe Concerning then the first eight quarters they proceede onlie of noble most famous and renoumed Heretikes notorious blasphemers of God and shameles deriders which haue plaied mocke holie daye with all religious and godlie setuice For in place of the first they haue the holie father Pope Liberius vpon whom they builde their stocke who after he had first stedfastlie professed the trueth for the same had bene banished by the Emperour Constantius did afterwardes reuoke and to please the Emperour did turne his coate and reputed him self amongst the Arrians which denied the eternall Deitie or godhead of christ And being for that cause banished was through the intreatie of the Noble Romane women which were also of the Arrians disposition called home againe from his banishment and restored anewe vnto his seate from whence hee had bene driuen before Insomuch as there was great dissention and brabling betwixt him and Pope Foelix who had in his absence occupied his place which Foelix Hierome and Eusebius also do witnes to haue bene an Heretike and for that cause obteined the Seate of Rome howbeit other Historiographers write the coÌ„trarie After that they count their discent from Anastasius the second who in the dayes of Anastasius the Emperour about the yeere of our Lord 500. did likewise decline from the trueth and consented to the Nestorians who denied the humanitie or manhood of Christ yea he sought by al meanes possible to call the Heretike Acatius from his banishment home againe and vsed likewise free accesse and companie with Photinus the heretike in so much that he was forsaken of al true beleeuing Bishops and at last being stroken by the hand of God did in easing him selfe voide all his intrailes and departed this life as Arrius did before him Thirdlie they boast them selues vppon Boniface the eight who reigned in the times of the Emperours Adolphus and Albertus this prouerbe in those dayes passing of him Intrauit vt vulpes regnauit vt leo mortuus est vt Canis that is to say He entred like a fox raigned like a lion and died like a dogge For when Coelestin the fift a good simple companion did possesse the Sea of Rome and for his honestie and specially for that he
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