The bee hiue of the Romishe Church a com[m]entarie vpon the sixe principall pointes of Master Gentian Heruet, a Romish Catholike his booke, which is deuided into sixe partes, as in the argument doth appeare. And an epistle made by the authour of this booke vnto Franciscus Sonnius, late Bishop of Antwerpe. Translated out of Dutch into English, by George Gylpen the elder.

¶ Here followeth the de∣claration of the first parte of the Epistle of Gentian Haruet: wherein is treated, what the holy Church of Rome is: wherein her power and authoritie doeth consist: and how farr•• the same extendeth: then is cōcluded, That the Lutherans & Huguenotes can not be estee∣med or taken for true beleeuers: but must be banished and burnt for Heretikes. (Book 1)

The first Chapter. VVherein is plainly declared, that the Luthera•••• and Huguenotes are Heretikes, and ought to be burnt: notvvithstanding, that as vvell by Scrip∣ture, as by many examples, they shevve them∣selues to be the very Church of God.

AND to the intent that wee maye orderly deale,* 1.1 begin∣ning first with one piece, and after proceeding with an o∣ther: our Maister Gentia∣nus doeth here in his 〈◊〉〈◊〉 charge, set forth such a noble grounded and sharpe wittie reason, to founde and builde his argumentes vpon, that the Heretikes and Huguenotes stand alreadie so amazed and ashamed, as a horse that hath ouer∣throwen his carre.

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 re∣ceiue and accept all, whatsoeuer the saide Church doth set forth and beleeue. And this is greatly to be cōsidered: seeing here∣vpon doth rest the most spe••ial ground and strongest bulwarke of the holy Church of Rome. For these Heretikes can very sted∣fastly say,* 1.2 that they thēselues 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 ac∣cording 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 cho∣sen to be the sheepefolde of Iesus Christe the true and only sheepheard of our soules:* 1.3 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 know∣ing 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,* 1.4 whereof Christ neuer knewe word) should be those very straun∣gers 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,* 1.5 that they shuld be the theeues and murthe∣rers, that haue not entred in at the right doore which is Iesus Christ,* 1.6 but are crept in a wrong way, to steale, kill and destroye. And therfore do they cut vs cleane off, not∣withstanding 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 y^e Iewes,* 1.7 The Church of God, The Church of God, The Church of God. And herevpon doe they bring vs forth and alledge their Paul, saying,* 1.8 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 them∣selues therewith, that the stedfast successiō 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 y^e 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 chil∣dren,* 1.9 accompanied with the right vse of the Sacraments, according to the perfit ordei∣ning of Christ Iesus, who is the only head of the Church and congregation: in whom all people are ioyntly vnited, euery one ac∣cording to the measure of the gift which he hath receiued of the head,* 1.10 to the ful growth of the whole body in loue. Well, well: when they haue done all their prating,* 1.11 yet must this needes be true: That they are but He∣retikes,

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:* 1.12 Who soeuer doeth not abyde in me, shall be cast out of the vineyarde, as a branche, and there wither: and men ga∣ther those branches, and cast them in the fire, and burne them.

And this same is apparent out of the se∣cond point of this Epistle nowe folowing: Whereas Gentianus doeth openly cōfesse, that at al times and for euer, there haue bin some men which haue helde the same opini∣ons, & set forth the like learning, that these Lutheranes and Huguenotes do nowe fol∣lowe. But he answereth the matter thus: That such haue alway bene banished and cursed for heretikes: and all this is verie true.* 1.13 For euer since that Iohn the Archfa∣ther, Patriarch of Constantinople, began to take vpon him to be the vniuersall Bi∣shop 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,* 1.14 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 facti∣ous 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,* 1.15 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 de∣clared, 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 Hugue∣notes 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 theref••••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 plaine∣ly appeare to the worlde, that there is not one Article which they bring forth, but i•• hath bene long before ••et a b••••che openly▪ & 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 da••pe••ly with∣stoode the holy Pope of Rome,* 1.16 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,* 1.17 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 Chri∣stendome ought to submit them selues: they dyd againe sende him this answere which followeth.* 1.18

We beleeue verely, that thine authori∣tie 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.

Notwithstāding that some of their Em∣bassadours did in the Councell of Ferrara, in the tyme of Pope Eugenius 4. agree therevnto:* 1.19 but without consent or commis∣sion of their Church, which did afterwards call backe, and adnihilate the same. But long before that time, not onely the cōmon 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 Con∣stantine 5. and 6. and Leo Isaurus,* 1.20 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 ser∣uice of God,* 1.21 neither set vp, nor pray to a∣nie Images: but did likewise vtterly break down & destroy al Images before made and set vp.

* 1.22For 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,* 1.23 but the Germanes also, did long time with∣stand 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 man∣fully withstande the Romishe doctrine, as touching their Transubstantiation, dedica∣ting 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,* 1.24 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 Iohan∣nes Scotus followe him,* 1.25 writing against Transubstantiation,* 1.26 euen as Beringarius about the yere 839. had done the like. And in y^e yere of our Lord 964.* 1.27 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,* 1.28 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.* 1.29 Whom in the yere 1157. Iohan∣nes of Sarisburie did folowe, and wrote a booke called Obiurgium Clericorum: and another named Polycraticus: wherein hee doeth pull the whole Clergie vengeably o∣uer the coles, and setteth them out for Pha∣riseis and false teachers: calling the Pope, Antichrist: and Rome, The hoore of Baby∣lon. And likewise a litle before that, had Arnolde the Bishop of Brixen set vp ear∣nestly 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,* 1.30 which wrote openly thus:

That Rome was the right Babylō, wher∣of S. Iohn did prophesie: and that the Officialles of the Romish Court were de∣uilish Griphines:* 1.31 and the Priestes, verie Calues of Bethel, Baals Priests, Aegyptia∣cal 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,* 1.32 who hauing studied the Scriptures very diligently, be∣gan to set vp a newe doctrine, which did hit as iust vpon the doctrine of these Hugue∣notes, as might be. He left manye Disci∣ples after him, in so much that a remnant is remayning yet to this day. After that came Petrus de Vinea,* 1.33 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 inti∣tuled authoritie and iurisdiction, ray••ing vpon him out of measure. And after came Guilielmus de sancto Amore,* 1.34 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 Doc∣tor at Paris, stoutly defended and cōfirmed. Againe, in the yere 1306. came abroad one Petrus Cassiodorus, a Gentleman,* 1.35 and ve∣ry 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 Cal∣uin: and he made of the Pope a Nabucho∣donosor. After that, in the yere 1314. did followe one Dulsimus of Nauarra.* 1.36 And in the yeere 1315. Arnoldus de villa Noua, who caried water all ouer one bridge. And at last, in y^e yere 1383. came forth the great Archeheretike Iohn Wiclef,* 1.37 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,* 1.38 in the yeere 1405. which was the fa∣ther of all Lutheranes. Hee it was which came with Hieronymus of Prage to y^e Coū∣cell of Constance,* 1.39 there to defende his doc∣trine 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 confir∣med. Like as there was one Nicholaus Clemangis,* 1.40 a Doctor of Paris, and Bishop of Bayone in France: Oldecastell, Lorde Cobham,* 1.41 and Knight of the order of the Garter: and within a litle while after, one William Wight in Englande:* 1.42 and Paule Crawe,* 1.43 with many other, in the countrie of

Rome, Hieronymus Sauanerola in Italie,* 1.44 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 mat∣ter against the Church of Rome, haue al∣way 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 with∣standing the Pope) bene excommunicated and condemned for heretikes: yea, & (which is of greater importance) one Okam,* 1.45 and Dante, good Catholike men, were by Pope Benedict 3. condemned for Heretikes: only because they did mainteine, That Empe∣rours holde their Empires of God, and not of the Pope: and yet notwithstanding, that in all other matters they did throughly pro∣fesse 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 founda∣tion of the Romish schole, and take vpon them to face vs out with their Paul, with

their Esaie & their Ieremie. What a mis∣chiefe! Do they not know that those fel∣lowes, whome they alledge and bring vs forth, were likewise esteemed for Here¦tikes, as well as they are themselues? Yea▪ in so much that one of them was hanged, another was burnt, the third clouen tho∣rough 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 ne∣uer accept their doctrine, but vpon this bar∣gaine 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 reuol∣ting, nor appellatiō 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 cō∣mentarie,* 1.46 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 han∣ged

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 hard∣ly with him. Notwithstanding that, nowe since the holy Church of Rome hath so fine∣ly 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 worthi∣nes and authoritie of the holy Church doth specially consist: & what commandements, traditions, and ordinances of the same, men must receyue and accept, without all con∣tradiction 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 ef∣fectually) is notwithstanding, the right ground and foūdation 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, Whe∣ther men shall holde for commandementes and traditions of the Church, only & alone, that which is plainely set forth in the scrip∣tures 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 con∣cluded in the holy Councels: either els that which the holy Popes of Rome haue ordei∣ned 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 profoūd reasons alledged.

VPon this demande & profound pro∣position, very much might be saide:* 1.47 but we will make short of the matter. And to begin withal, we conclude with our Master Gentianus, and with the holy Coū∣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 ho∣ly Catholike church of Rome could reade no further, than is spelled before to her in the Bible) are euill and naughty here∣tikes: yea, they are euen of those Aposta∣taes 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,* 1.48 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 presu¦med to do, as mē may see clearly & without a candle, by the honourable Bishop Guili∣elmus Blindasinus, in his booke intituled, De optimo genere interpretandi: w••••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 emba∣ced, by the Iewes: yea, and the like is done to all the textes in Greeke of the new Te∣stament, 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 Pla∣net, and shee alone hath shot downe the Po∣pingaie. 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 per∣fectly to her purpose. For you see daily, that she doeth freely take vpon her so to do: and furthermore, she doth punish for ranke He∣retikes, all such as will not allowe and ac∣cept her adding, and changing, for the per∣fite worde of God.

Men do knowe very well,* 1.49 that shee hath finely conueyed out of the Register of y^e ten commandements, the seconde commande∣ment, which was, That no Images should be made, nor fashioned: because shee did perceiue, y^e Heretiks would alledge y^e 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 di∣uided the same in two, & so made the tailes agree iust. And likewise, notwithstanding that our Lord Iesus Christ had openly cō∣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 they shoulde haue dealte the Wine abroade,

the common people might haue thought, whether that the long racked bodye were without bloud, or at the least, that there could be no right and perfite Transubstan∣tiation and changing of the bread into the very body of our Lorde Iesus Christe. In this behalfe hath she cōsidered further, and hath bene better aduised than our Lord him selfe was: and so hath forbiddē the laie peo∣ple the Chalice.* 1.50 For thus the Councel of Constance doeth decree, That notwith∣standing Christ, after supper, did ordeyne and minister vnto his Disciples the most blessed Sacrament vnder both kindes of bread and of wine. And although that in the first ancient Church of the faithfull, the same was alwayes vsed vnder both kindes: neuerthelesse, seeing that the con∣trarie vse & custome is not without great occasion, and willingly now put in vre, for the auoyding and eschewing of some in∣conueniences and perilles: therefore shal all Patriarches, Prelates, Archbishops, & Bishoppes, curse and excommunicate all such, as shall take vpon them to minister vnto the common people the Sacrament in that maner. And so far forth as such do not turne & recant, then they to be deli∣uered

into the handes of the temporall Iudges to be by them arbitrally executed. And herevpon did the President of y^e Coun∣cell, named Ostiensis, in the name of all the whole College of Cardinals, and all other Bishops after him, answere, Placet: which is to say, So it pleaseth vs. So that it is e∣uident, that the ancient maner & good mea∣ning of the Church maye cleane alter & vt∣terly abolish the commandement of Christ, & the olde custome of the Apostles, & their Disciples. We do likewise see, y^t notwith∣standing S. Paul (by inspiration of the ho∣ly Ghost) cōmanded,* 1.51 That whosoeuer did feele that weakenes in him selfe, that hee could not liue chaste, should take a wife: for that it was better to marrie than to burne. And he did (in a maner by speciall words) command the same to the Bishops and other Ministers of Gods worde, say∣ing: That they should haue their wiues & their children brought vp in the feare of God. And further, That mariage is holy,* 1.52 and commendable in all men: yea, he did esteeme, The forbidding of mariage, for a doctrine of deuils.

And yet, all this notwithstanding, our holy Mother the Church of Rome, seeing

deeper into the matter: and for the eschew∣ing of manie inconueniences,* 1.53 hath expres∣ly and slatly commaunded Priestes, Bi∣shoppes, and al spiritual persons, that they in no wise shall take vpon them the state of Matrimonie, teaching precisely the con∣trarie to the doctrine before specified, That the state of Matrimonie, is nothing else, but plaine vncleanesse, filthie, and shame∣full: yea, a great and foule spot vnto car∣nall copulation: In so much, that such, as giue themselues therevnto, cannot be ac∣ceptable before God: for that it is writ∣tē: Who so liues after the flesh, cannot be acceptable before God: and haue there∣fore concluded, that it is not decent, that a holy Priest, who is the temple of the ho∣ly Ghost, should become a slaue to the ly∣ing with a woman, and to fleshly lust. Like as in the Popes decrees and Decre∣tales is specially set forth.

Moreouer, touching the same point, it is concluded in the saide Decrees,* 1.54 That the doctrine of the holy Church, is nowe more perfite, than either the doctrine of Iesus, the sonne of God, or of his Apostles, hath bene in times past. For thus the text saith, Before that the Gospell was corrected, a∣mended,

and expounded,* 1.55 there were ma∣nie things permitted, which nowe, since the time is come, that all the doctrine is made perfit, are clearely abolished and ta∣ken away, as especially, notwithstanding that the mariage of Priests was neither by the Lawe, by the Gospell, nor the doc∣trine of the Apostles, forbidden, yet hath the holy Church flatly forbiddē the same.

We do likewise plainely see, that Iesus Christ hath streightly forbidden,* 1.56 any dispē∣sation for Matrimonie, & hath specially de∣clared, That who soeuer doeth leaue his wife (except it be for adulterie) and doth marie another, is a whooremonger.

Truly, if it were not that our holy mother the Catholike Church of Rome, had full power & authoritie aboue Gods word, and aboue y^e special cōmandement of Christ: she would neuer haue takē vpō her to haue chā∣ged nor put down this mariage of priests.

Now let vs further see, that the most holy & honorable Popes Iulius, Innocentius, & Colestinus, being with a great number of Bishops & Prelates stately & iudicially as∣sembled in y^e holy Ghost, in S. Peters church at Rome, haue cōcluded, iudged, & pronoū∣ced, whatsoeuer Christ notwithstāding had

thereof spoken & saide. That if so be there were anie which were married together,* 1.57 and had christened the children at y^e fount, the one of the other before should be diuor∣ced: and the woman to haue her marriage good restored backe againe, and within a yeere after, it should be lawfull for her to marie another man: and for him to marrie another woman.

Euē as our holy father y^e pope of Rome, Deus dedit doth openly testifie in a letter,* 1.58 which for a perpetuall memorie is written in the booke of Councels, word for worde: and likewise entred in the Register of the Popes decrees and ordinances: yet, ouer & besides this,* 1.59 the holy Church hath conclu∣ded, that if any Nonne, Baggine sister, or other, should marie a husbande, the Bishop of that Diocesse, where they dwelt, should diuorce them,* 1.60 & cause the Nonne to returne and take vpon her againe her vowe of cha∣stitie. Like as in Concilio Triburino, and by the Popes lawes is concluded & com∣manded. Out of the same authoritie hath the foresaid holy Church likewise cōcluded, That what woman soeuer after the decease of her first husband, should marrie agayne, shee was an open and common harlotte,

not regarding at all that which S. Paule in his time had written directly to the cō∣trarie:* 1.61 yea, had moreouer straitly charged and commanded the yong widowes, That vnlesse they coulde well liue a continent and chast life, they should marie againe.

After this, did not S. Paul, or rather the spirit of God by the mouth of S. Paul, di∣rectly forbid any straunge language to be vsed in the Churches and congregations,* 1.62 ordeyned for the seruice of God: neither in prayer, nor in thankesgiuing, nor in singing, nor in prophesying? Yea, he did greatly rebuke the Corinthians for so do∣ing in their congregations.* 1.63 And yet men plainly see, that the holy Church of Rome, doth minister her Masses, her Mattens & Euensong, prayers, and song, al in Latine: and some times therewith doeth mingle, Greeke and Hebrew wordes. In such sort as that, not onely the common people, but the Priestes and Bishops likewise do not vnderstand it.

Yet will the holye Church haue it so done, yea, and puniseth such as woulde otherwise vse it, like damned heretikes. Like as out of Eckius, Piggius, Hosius,* 1.64 and other Catholike writers is manifest

and plaine to be seene.* 1.65 Then hereby of ne∣cessitie 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 y^e 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 deuo∣tions, 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 open∣ly, and vpon great paynes a 1.66 earnestly for∣bidden, That in the seruing of God, first no commandements, traditions, nor de∣uises 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 a∣nie

such, thereby to shewe or set forth the spirituall forme and incorporable maie∣stie of God, by earthly things, and dumbe and dead creatures.

Thirdely, that no man shall vse anie witchcraft, sorcerie,* 1.67 or inchantment of a∣nie 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 Coun∣cels and Synodes, as well Iudiciall as Ca∣nonicall, openly and straytelie forbidden.

Here agaynst (notwithstanding) hath it pleased our dearely beloued mother,* 1.68 the ho∣ly Church of Rome, to vse her full and in∣estimable 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 ser∣uing of God, which is altogether contra∣rie to the good opinions, traditions, and ordinances of all men. For besides that the blessed Masse, is by diuerse Popes, Cardi∣nals, and Bishops, at sundrie times, and in sundrie places, raked vp in a huge heape, & with many peeces & patches of mens deui∣ses, like to a beggers cloke sowed together

besides so many traditions of idle heades, which the holy Church of Rome hath re∣ceyued for a perfite seruing of God: as fa∣sting dayes, yeares of grace, differences and diuersities of dayes, of meates, of clo∣thing, consecrating of Churches, of altars, of candles, pilgrimages, Letanies, Kyrie∣elesons, 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 vp∣on knees before a Crosse of wood, buying of Bulles and pardons, mumbling of Pa∣ter nosters and Aue Maries, by tale, vpon a paire of Beades, before a dumbe image, shauing of crowne and beard, to giue bles∣sing 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 mea∣ning and intent persuadeth him vnto.

Secondarily, it is so, that our deare mo∣ther 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 knee∣ling and praying with burning of candles, with kissing and licking, with pilgrima∣ges, and other such like deuotions. And in setting vp the sayde images in all high wayes, in all streetes, and in all corners, e∣uen as for an euident token and protesta∣tion, 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,* 1.69 all her ceremonies and deuotions, and all her holi∣nesse, is grounded in cōiuring of creatures, and worshipping the same: and in flat sor∣cerie 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 re∣spect.

The water is by them exorcised or con∣iured by these wordes:* 1.70 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 con∣founde 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,* 1.71 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,* 1.72 to the saluati∣on of the faythfull, and to worke the pre∣seruation both of bodie and soule, to all them which shall enioy thee: and that all the subtiltie, wilinesse, and filthie in∣tents 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 sancti∣fier of the people, wherethrough all the po∣wer and might of the diuell is withstood, & our daily sinnes therewith finely cleansed.

Nowe, besides all this, shee doeth ex∣orcise and coniure certeine hearbes, vpon certeine dayes, to the health both of bodie and soule, and to driue away all daunge∣rous hurt, all diuelish bewitching, all pesti∣lence, 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 o∣ther 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 (whenso∣euer 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 exam∣ple of a worthie matrone of Spaine called Senora Maria Osorio,* 1.73 who did obteyne of Pope Paule 3. licence and power, for her selfe and twelue of her bloud, to coniure and holowe such beades: and these beades were of this might, that whensoeuer any person did saye a Pater noster thervpon, although it were done without deuotion, or once thin∣king of the matter: yet did they thereby ob∣teyne forgiuenesse of the thirde part of their sinnes. And for this cause were the balles of these beades made of Copper, and set in the Church, where was set out by them in print, their full might, with all their pro∣perties and nature, as is before declared: so as at this day men may openly see by the common people, which come and say their Pater nosters vpon their beades there, hol∣ding their handes vpon those balles, that thereby they may obteyne the forgiuenesse

of their sinnes.

Nowe, ouer and aboue all this,* 1.74 the Belles are not onely coniured and hallo∣wed, but are also baptized: and haue ap∣poynted for them Godfathers, which holde the rope (wherewith they are tyed) in their handes, and do answere and say, Amen,* 1.75 to that which the Suffragane or Bishop doth speake or demaund of the Bell. And then they put a newe cote or garment vpon the Bell, and so coniure it, to the driuing away of all the power, craft, and subtiltie of the diuell, and to the benefite and profite of the soules of them that bee deade (special∣ly, if they bee riche, and can pay the Sex∣ton well:) and for many other like things. In so much that the Belles are so holy, that so long as the Church or the people are (vpon anie occasion) excommunicate, they may not be rong. Like as by Pope Boni∣facius 8. and Gregorie 9. is manifestly ordeined: although yet it is (of speciall grace) permitted, to toll the Aue Maria, as Iohannes Caldarinus hathe trimlie written.

And this (I assure you) is no small matter. For Doctour Albericus de Rosato doth declare, that the religious had amōgst

themselues at Rome, a long and weightie dissention, wherevpon great processes were mainteyned,* 1.76 and all about this: namely, which of all the Orders shoulde first knolle the Aue Maria in the morning▪ which processes did long endure, till at the last it was concluded, and adiudged, that they which were first vp, should first knoll. Euen after the maner of kine, who alway let the formost go before, and the last fol∣lowe after. Why (I praye you,) hath it not bene seene, that the Spaniardes (which are the first sweete and most deare children of the holy Church of Rome, comming nowe of late to Groninghen in Friseland, did there christen, coniure, & hallow theyr Ensignes:* 1.77 naming one Barbara, another Katharine, &c. I saye nothing, howe they coniure the diuell out of yong children, which are brought to be christened: euen as though the yong children (to whome Christ doeth witnesse the kingdome of heauen to belong, and be those which with their fathers are conteyned vnder Gods promises, and made cleane by the bloud of Iesus Christ) were possessed with the Diuell.

The Masse (I pray you) what is it, but

a plaine coniuring, sorcerie, or witchcraft▪ Wherein the breade and the wine, which are but dumbe creatures, are (by the brea∣thing of the Priest, and the power of fiue woordes) conuerted into fleshe and bloud. So that it is most apparaunt, that all her Religion, all her diuine Seruice, and ceremonies, are full of witchcraft, sorce∣rie, and coniuring: full of ydolatrie, set∣ting vppe of Images, and giuing them worshippe, full of mennes traditions, in∣stitutions, and deuises: and in conclu∣sion, full of all that, which by the holy scrip∣ture is openly reproued, and plainely for∣bidden. So that (verelie) these Here∣tikes must needes bee verie blinde, if they doe not well perceyue, that the power, the ordinaunce, and authoritie of the ho∣ly Church of Rome, neyther can, nor will bee shutte in, nor hedged about, with the pales and walles of the holy Scrip∣ture. For, see here: this is that, which the steadfast pillar of the Theologie of Louen, Iodocus Tiletanus himselfe hath openly written:* 1.78

We are not satisfied (sayeth he) with that which the Apostles or the Gospell doe declare: but wee saye, that as

well before as after, there are diuers mat∣ters of importance, and weight accepted and receiued,* 1.79 out of a doctrine which is no where set forth in writing. For we do blesse the water, wherewith we baptize, and the oyle, wherewith we anoynt: yea, and besides that, him that is christened. And (I praye you) out of what scripture haue we learned the same? Haue we it out of a secret and vnwritten ordinance? And further. What Scripture hath taught vs to grease with oyle? Yea, (I pray you) from whence commeth it, that wee doe dippe the childe three times in the wa∣ter? Doeth it not come out of this hid∣den and vndisclosed doctrine, which our forefathers haue receyued closely, without any curiositie: and do obserue it still, &c?

But what neede haue I to trauell much for the establishing hereof: seeing there is a generall rule in the holy Church of Rome, That the Pope maye frank∣lye a 1.80 ordeyne and commaunde contrarie to the writing, doctrine and ordinaunce of the Apostle Paule? Considering likewise in especiall, that (as b 1.81 Eckius hath set downe) Christ did neuer commaunde his Apo∣stles

to write: but to preach. True it is that Paule doeth defende, saying:* 1.82 That the blessed woorde of God is set foorth, and is sufficient to instruct, to teache, to punishe, to amende: yea, and wholie apte, and sufficient, to make men wise ynoughe for their saluation, and to in∣struct them sufficientlye to all good workes. And that, who soeuer shall teach any other Gospell, than that which hee hath taught, (though hee were an An∣gel from heauen,) is accursed.* 1.83 But all that must bee vnderstoode of the tyme, wherein hee was, whilest the Church was yet in her infancie or childehoode, and laye in the cradle. For it was yet neces∣sarie for her then, to drinke such milke,* 1.84 being yet vnable to digest the strong and grosse meates of holy Prelates and Doc∣tours of the holie Church of Rome: For that her stomache was yet too weake and quasie.

And in effect, men doe clearely see, that notwithstanding the saying of Paule, That in Christ Iesus,* 1.85 and in the knowe∣ledge of him, all the treasure of wisedome and knowledge lyeth hidde: so as the faythfull ought not to receyue any institu∣tions,

or doctrine of men. Yet a long time after the Apostles, yea, aboue seuen or eight hundred yeeres after theyr decease, our mother the holye Catholike Churche hath founde out a wonderful and vnspeake∣able newe hoorde of wisedome and know∣lege, through which a mā may come to per∣fite iustification, and to an angelical life: and aboue that get in store a heape of de∣seruings, and good woorkes, to helpe a good friende withall at a pinche: and yet to release a dozen or twaine of sillie soules out of Purgatorie. And these be they especially:* 1.86 The holie order, and full perfection of Saint Fraunces, Saint Domi∣nicke, Saint Barnarde, Saint William, and many more of the same stampe: which sort men knewe not to speake in the Apostles time, when men were satisfyed with the pure and vnmingled milke of God his woorde,* 1.87 like newe borne children (as Pe∣ter doth beare witnes:) yea, for these riche treasures were not reuealed to Iesus Christ him selfe, who taught nothing but that whiche hee had receyued out of the bosome of his father: and the same did hee deliuer fully and wholie ouer to his Apostles. But of this coulde hee saye no∣thing:

for this was too daintie a dishe for his mouth, and therefore must bee kept for the last course, agaynst the time that the holy fathers, of full perfection, and Gods deare friendes Saint Fraunces,* 1.88 Saint Do∣minicke, Saint Barnarde, and Saint Alane, (who had sucked our blessed Ladies brests, as well as Christ him selfe, and walked about the towne with her as the bride∣grome with his bride) shoulde appeare. For what needes muche rehearsall of so manie euident visions, which happened to that holie woman Briget? Or of the no∣table miracle of the wilde Marie Aegyp∣tian? who ranne through woodde and wil∣dernesse, ouer hilles and dales, starke na∣ked like a wilde beast? Or of the goodlie and pleasaunt orders of Saint Clara: the which our deare mother the holy Church hath receyued for verie precious Canti∣cles, with great triumph. Well, goe to nowe, reade the whole Bible ouer and ouer, and I will bee bounde to giue the Theologians or diuines of Louen, a pottle of wine, to make mery withal, if thei cā find out there, that either Christ, or his Apo∣stles, did euer knowe, that who soeuer doeth die in a Gray friers cote, shall ney∣ther

come in Purgatorie,* 1.89 nor in Hell. And yet notwithstanding, not onely Radulphus Agricola, Albertus Pius, the Prince of Carpi, and Pope Martinus, woulde die in such an habite, and be buried in it: but like∣wise, many other Kings, Dukes, Earles, and Barons: as in the booke of the confor∣mities of Saint Francis is specified, and with the Popes Bulles established:* 1.90 Con∣formita. 83. Or likewise, what knewe they, that hee that shoulde die in a white Friers Scapularie, shoulde be saued? like as our blessed Ladie did declare to Simon Stocke. In hoc moriens saluabitur. That is to say, Who dies herein, shall be saued. Like as in euery place in their Churches is painted forth. Or what knewe they, that Alanus shoulde make the Rosarie of our Ladie, which must be esteemed as the Gospell? like as the good Catholike men Tarthemius and Leander haue written & witnessed.

Well, nowe do we not plainly see, that the holy Church of Rome hath but a while agoe founde out maruellous holinesse of this newe Religion of the Iesuites, neuer heard of before:* 1.91 who haue found out a way of ful perfectiō, which neither prophet, nor

Apostle could neuer spie out before? For this was founde out first in the yeere of our Lord 1537. by a Spaniard, borne in Biskay named Don Egnatio Leguiola,* 1.92 who with twelue companions, whom he named to be his Apostles, went vp to Rome, and from thence to Venice, pretēding to go on fourth to Heirusalem: but finding at Venice no shipping readie, he returned backe againe to the holy citie of Rome: where as this costly treasure was then marueilously pub∣lished and set abroade. Notwithstanding that, a litle while before, to wit, in the yeere 1523. one Iohn Peter Guarraffa,* 1.93 then Bis∣shop of Quietta, had found out the stampe or paterne of the same: who afterwardes comming to be Pope him self, did set forth, and by his Bulles established this order of Guiettens, for the most pure order: In so much that, all those which followe this or∣der, do farre passe all Angels in holinesse.* 1.94

I let alone Angels, for they do farre ex∣ceede Saint Frances, to whom the Angels are nothing to bee compared: as by the holy Church is iudged and determined, ac∣cording to the setting foorth of his Vine∣yard, and golden Legende. And for that he did liue a much more perfit life, than Christ

him selfe as the Decretalles do specifie.

And yet are there but three vowes to make in the order of S. Frauncis, to witte, Obedience, Pouertie, and Chastitie. But in this newe order of Iesuiten or Guietinē, ouer and besides these three vowes, before named, they professe yet a fourth vowe, (to the ende to giue a pushe farre beyonde all other Religions) which is: That they are bounde, and shall at all times be readie, to runne and trudge from one countrie into an other, like poore pedlers and rogues, to what part soeuer it shall please the holy fa∣ther the Pope of Rome to sende them: yea, although it were euen to the worldes ende: like as men may see and knowe, that they are alreadie runne to the Indians, and Pir∣••ue, therewith to merit heauen.

Yet, besides this, the holy Church hath of late founde out another newe perfite or∣der, whereof neither Christe nor his Apo∣stles did euer once dreame: & it is named Pauline,* 1.95 or Gastaline, which was firste founde out, about the yeere of our Lorde, 1537. by a certeine Countesse of Mantua in Italie, called Ghastalia, by the good coū∣sell and instructiō of that holy Monke, bro∣ther Baptiste of Cremona, the Preacher of

his order: Which religion doth conteine a newe way and meane, whereby a man may mortifie him selfe and his fleshly lustes: and thus it went to worke: There was an olde wife called Iulia, which would take y^e yong men and maydes and (after that they had bene by making proofe and skirmishing a while,* 1.96 well trained vppe) laye them then together in a bed. And for that they should not one byte another, nor kicke backe∣wardes with their heeles, shee did laye a Crucifixe betweene them, to keepe them a∣sunder: and there must they set foote to foote, and striue so long, till they had who∣ly mortified their fleshe. And heare nowe what a miracle chaunced:

It happened so, that there was an other old wife at Venice,* 1.97 which had a great mind to preasse and traine vp yong men to this kinde of warre: who wrought a trim feate, whereby shee did greatly strenghthen this perfect Angelical holines. For shee caused two great bookes to be made, both of e∣quall bignes, & like fashion: wherof the one was a Bible,* 1.98 and the other was hollowe w^tin, as a litle chist, made in all points like a book, w^t claspes & al, which she filled with

flat bottles ful of Malmesie, and with good fine Marchpanes, which she her selfe made, of the brawne of Capons and Partridges, with Sugar and Almondes (like a licke∣rous Ladie) and then gather into a prettie Cell, with these two bookes, and there sat prounking and tarying alone in her deuout contemplations, sometime fiue or six dayes together, praying for her Champions, and reading full deuoutly till y^e bible was quite emptie: not eating or drinking anie thing else all that while. Was not that well fa∣sted? And was not such a wonderfull mira∣cle sufficient to establishe the strength and worthinesse of this new religion of Cham∣pions? Trueth it is, that she was at the last (when the matter was knowen) banished out of Venice: but that was not done for her holinesse, but specially, because there were a great manie of amorous letters founde about her, which were of great im∣portance. For else (alas) what could haue bene said to her heauie and pitiful penance, whereof the like is daily done? You maye see them sometimes in Italie go alongst the streetes, with a great rope about their neckes, as if they were dropped downe frō the gallowes: and sometimes they weare a

sawsige or a swines pudding in place of a siluer or golden chayne. Is not that suffici∣ent, to deserue heauen by?

But, if I should go about to expresse e∣uerie particular religion alone, which our mother the holye Church hath founde out, beside the Scriptures: I should haue work for this seuen yeres. Wherefore, it is not needefull. For all good Catholike men do knowe well ynough, that our holye fathers the Popes haue sufficient authoritie, to bring in and establish newe religions and rules of perfection, as manie as it shall please them: although it be plaine, that the whole Scriptures neuer make mention of anie such: as it is most euident, by so many diuers orders and religions, which haue bene by their holinesse set vp, brought in, & established. As, there are the orders of the Basilians, Augustinians, Benedictines,* 1.99 Dominicanes, or Iacobines, Carthusians, Carmelites, or Ladie brothers, Seruitours or Seruants, Graie Friers, Obseruantes, Conuentuales, Penitentiaries, Minimers,* 1.100 Capucines, Mendicantes, Cluinares, Ca∣maldulenses, Valembrosences, Cisteri∣enses, Barnardines, Coelestines, Giberte∣nenses, Milicenses, Castellenses, Burfal∣denses,

Mountoliuetes, Castinenses, Ar∣me••tes, Regulars, Premōstratenses, Whil∣liamites, Lateranes, Georgians, Iohanni∣ans, Trinitaries, Indians, Ambrosiās, Mag¦dalines or Lazarines, red Augustins, Hele∣nians, Sophians, Visitensers, Wincesbate∣rers, Gregorians, Constantinopolitanes, Columbins, Crossed brethrē, Starred bre∣thrē, Fratres Clauorū, Blackfriers, Smoc∣ked friers: Btethrē of the holy Sepulchre, Brethren of the vale of Iosaphat, Brethrē of S. Ioseph, of S. Rusius, & seuen thousande like. Of which number the most part haue their mates and companions in the women Cloisters: of which some be Bagghines, o∣ther close Nonnes:* 1.101 other called Sisters, & y^e fourth are called Chanonesses: who haue likewise their Patronesses, as S. Clare, S. Bridgit, S. Lucia, S. Agnes, S. Marie Magda¦lene, S. Valdrud, &c. All which haue bene receiued & established by our holy fathers the Popes, for good and holy.

Ouer and aboue these, they haue ordeined many sundrie Heremitages & orders of He¦remits, as of S. Anthonie, of S. Hilarie, of S. Makarius, S. Theon, S. Frontinian, S. Ho∣rus, S. Helenus, S. Appellomius, S. Paul the Hermit, S. Martarius, S. Piamōtius, S. Cas∣tomianus,

& many more of the like rabie. Now are there more added to these, y^e holy Giides or Confraternities, as The frater∣nities of S. Roche, of S. Hubright, of S. Se∣bastian, of S. Coronne,* 1.102 which go cladde in blew: of S. Anthonie, in blacke: of S. Martin in white: of S. Dominick, in black, &c. And to the ende that the heritage should not be without Rutters or Pensionars, they haue appointed certeine newe religious orders of holy Knights likewise: such as are the knights of the Rodes, or of Malta, Dutch Knights, the Templers,* 1.103 the Knights of S. Iames, our Ladie Knights, Saint Georges knights, knights of Hierusalem, Calitra∣uenses, Montenienses, Gartarienses, &c. But truly, I had need of vi. hūdred tongues & two hūdred pennes, & a mouth of steele, w^t an iron voice, if I should declare all the di∣uersities of orders & religions, which our holy fathers y^e Popes haue set vp, not only without, but directly against y^e holy Scrip∣ture: and yet without naming of the Popes themselues, or their Cardinals, Prelats, Archbishops, Bishops, Metropolitanes, Suffraganes, Archdeacons, Deacons, and such like strange beastes, whereof nei∣ther Prophet nor Apostle euer heard.

Nay, I dare saye, that if the Apostles had but once seene, or hearde, the hundred part of these new religious orders and pro∣fessions named, they would haue bene a∣fraide of them. For, seeing that S. Paule could not suffer, that amongst the Congre∣gation of the Corinthians, some should call them selues the Disciples of Peter, other of Paule, the thirde of Apollo: howe would he then haue bene afraide, and out of quiet, when he should haue seene or hearde, of such an innumerable companie of newe and di∣uers names, professions, religions, Gods seruices, and rules of perfection: whereof some were clad and apparelled in blacke, some in white, some in gray, some in green, some in blewe, some in red, some in furres, and in all maner of diuers colours: and eue∣rie one of them did esteeme his owne order and rules for the best, and most worthie to be regarded. He would surely haue thought him selfe to haue bene come into a newe world. Therefore it is a great follie, that men will founde them selues onely vpon that, which the Apostles haue taught or written: considering that the world is now chaunged, and that the holy Church hath found out and established newe religions,

newe commandements, and newe articles of our faith, whereof the Apostles neuer knewe. For otherwise (beleeue me) if no∣thing els were estemed but the bare Scrip∣tures and writings of the Prophets and A∣postles, then should all the Decrees & De∣cretalles, all good holy Ordinances of the Church of Rome, all the goodly Councelles which haue bene kept and holden, by the or∣der and commandement of the Popes: yea, all the before specified orders and religion of Friers & Nōnes, the Heremites, Gildes and Knighthoods, be vtterly ouerthrowen: yea, all their merites and supererogations, would not be worth an Oaten cake, if men should begin to esteeme and accept the ho∣ly Scripture alone, for a true and sufficient rule and direction: and then should Luther haue done well, when he caused the decrees and de••retals to be burnt.

O, no, truely, We must aboue all main∣teine those in reputation: yea, euen in greater estimation,* 1.104 than the woorde of God it selfe: for who soeuer doth sinne a∣gainst the word of God, his sinnes maye be forgiuen him: but he that doth sinne against the Decrees of the Pope, doeth sinne against the holy Ghost, and there∣fore

his offence shall neuer be forgiuen him.

Therefore, it is vndoubtedly a great o∣uersight of them, that would compasse and pale in the holy Church with the bounds of the holy Scripture, seeing she may steppe or leape ouer it with a staffe, or without a∣nie feare: and as often as euer she wil.

Yet it is true, that sometimes shee doeth helpe her self with the scripture: for if there were no scripture, howe should one knowe whether there must be a Church or no: or wherby should a mā discerne y^e true church of God from the church of Antichrist? Yet doth she alway rule the Scripture, & makes therevpon such a glosse, as best serueth her turne: yea, that is more, she is the very oc∣casion that any beleefe or credit is giuen to the scripture: as is pleasantly set foorth by the holy and right honourable Bishoppe Guilielmus Blindasinus, in his booke cal∣led Panoplia:* 1.105 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, y^t the word of God is so strōg of it selfe, as to publishe such thinges tho∣rough

the power of the holy Ghost, if the Church of Rome did not first giue her ver∣dicte 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,* 1.106 & like a hāmer, which breaketh stones in pieces: & that it is liuely, mightie,* 1.107 & sharper than a two edged sword, & goeth through euen to y^e 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 y^e will of the father,* 1.108 shal lightly know (by inspira∣tion of y^e holy Ghost) whether the doctrine be of God. They say likewise, It doth giue light to al things: for it is a lampe to ligh∣ten the feete of the beleeuers: whereby they must walke through the darknesse of this world: & they say, y^t mans wisdom & vnder∣standing, how great, howe wise,* 1.109 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 a∣nie light of the opinion or authoritie of man: but it selfe must be the light, where∣by men may knowe, which is the Church of God, and which is the Synagogue of dis∣semblers. And therefore they conclude ac∣cording to the worde of the Prophet Esaie, That men must followe after the Lawe,* 1.110 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 y^e Church, as it was in the time of Paul: but contrari∣wise,* 1.111 the Church, with the authoritie & the traditions of the same, is the onely founda∣tion 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 y^e Prophet speakes, could haue bene of no estimation, but by reason, y^e 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 Ma∣thewe, or Marke, than the Gospell of Ni∣chodemus, or Thomas? For there standes plainly written in the Decrees, That nei∣ther the old nor the newe Testament were receiued of mē, for this cause, or that cause:* 1.112 nor for that it must be esteemed for an vn∣doubted rule and perfect knot: but only be∣cause 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 esta∣blishe his holy worde in mens heartes, by

the inspiration of his spirit (as S. Iohn the Apostle would proue) if it were not that y^e holy Church had therein holpen him.* 1.113 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 Nicho∣demus, 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 blas∣phemie,* 1.114 naming it, Euangelium aeternum, that is to say, An euerlasting gospel, requi∣ring the Pope that it might be by him ca∣nonized: and so set it forth for the eternall word of God,* 1.115 but it ws denied thē, as hap was: but if it had bene so (I say) y^t the pope and the holy Church would as wel haue al∣lowed it, as they did y^e 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 here∣in credit the writing and seale of y^e church,

wherfore should they not thē giue as great credit to them in al other matters? For e∣uen 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,* 1.116 because that Pope Innocentius hath ordeined & iud∣ged: so it doth necessarily folow, that the Decretalles of the Popes of Rome, must likewise be receiued & accepted: the ra∣ther, for that Pope Leo hath likewise or∣deined, That whosoeuer doth set him self against them, his sinnes shal neuer be for∣giuen 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 y^e fiue bookes of Moses, & the bookes of the Pro∣phets. For it is most true, y^t as we haue re∣ceiued y^e new Testamēt of y^e christē church, so hath y^e christen church receiued y^e bookes of the old Testamēt of y^e Iewes Synagogue. And now, euen as our Romish church hath receiued y^e writing of y^e Apostles, & iudged y^e same for true: so likewise hath the Iewish church iudged y^e bokes of Moses & of y^e pro∣phets 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 y^e 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 cō∣sequencies: It is but Philosophie: and the Popes of Rome are no Iewes. Therfore, that which they do and ordeine, hath an o∣ther maner of coūtenance, than that which the Iewes haue ordeined.

Therefore must our former argument re∣maine fast & vnmoueable: especially consi∣dering, 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, y^t S. Frācis Vineyarde,* 1.117 The goldē Legend, The booke called, Conform. S. Franc. And the Masse booke, must be as much esteemed (in all re∣spects) as y^e very scripture of y^e Bible: yea, in y^e boke called Confo. S. Fran. (which was made by Barthol. of Pisa, & is alowed for good in y^e chap. of Assis. In y^e yere 1389.) is

written, That the same booke is better,* 1.118 thā y^e 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 represen∣tations, 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 spit∣tle 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 com∣maunded, as that which by the expresse worde of God, and by the doctrine of the Prophetes and Apostles is specially com∣maunded. Yea, and (I praye you) why should it not be so? Seeing (out of the

same argument it must of necessitie be con∣cluded) that y^e word of God cannot be Gods word, but it must first by the church be ther∣to shapen & fashioned. For note well, this word is with special wordes of our learned master Iodocus Tiletanus in writing thus.* 1.119

That the worde of God alone contey∣ned in the holy Scriptures, of the old and the newe Testamentes, together with the three Symbols or Creedes, as of the A∣postles, the Councel of Nice, & of the fa∣ther Athanasius, yea and thereto ioyne the three first Councels, are not the rule & perfite knot of the truth, whereby it is ap∣parant, 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, ex∣cept that the holy Church of Rome, that is to say, the holy Pope of Rome with his bi∣shops & prelates, do consent thervnto. So y^t 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 de∣lay, get vs to bed. For we say by a certaine cōmon prouerbe, That when all the world doeth affirme that a man (as by example Sōnius, or Blindasinus) is a swine, he must out of doubt trudge vnto the swinestie, and there eat only draffe. How much rather thē, when the holy Church, with that worthie cōpanie of Bishops, Abbats Prelates, and Cardinals (gathered together at Trent, or elswhere) do cōmand any thing, are not we bounde to receiue, beleue, & obey the same w^tout 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 y^e head thā any miracle that euer was don by the Apostles: to wit, y^t 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 A∣postle Peter witnesseth: cōsidering that the Church is nothing else but a Congregati∣on of such,* 1.120 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 ho∣ly Catholike Church of Rome before the worde of God, and his truth, which is as much to say, the childe goeth before the mo∣ther: yea, the worde can haue no might, no credite, no estimation, nor no being in the worlde, vnlesse it bee by speciall grace bor∣rowed of her daughter the holy Church. As the foresayd Blindasinus,* 1.121 Hosius, Sonnius, Piggius, Eckius, with all other Catholike Doctours haue forceably cōcluded, and ir∣reuocably 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 cl••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 al∣ledge and bring in * 1.122 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 smel∣leth 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 who∣rish,

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 instituti∣ons of men, that is the plaine doctrine of Heretikes. For if that were so, all the be∣fore specified rules, ordinaunces, and de∣crees 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. b 1.123 Let Augustine much rather be an Heretike, and all those that are of his opinion, as master Athana∣sius, Origine, Hilarius, Irinaeus, Tertullia∣nus, Cyprianus, Chrysostomus, and Hie∣ronymus: 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 tōgues, or published by their pennes: or if they did,

they must trudge with other into the fire. Yea, and c 1.124Ambrose must recant, and call backe againe, or eate vp with salt, that which he hath openly written, That al doc∣trine whatsoeuer, which hath not bene set forth and taught by the Apostles them∣selues, is▪ full of abhomination and knauerie.

Therefore, all helpes not, that they come forth with their writings, thinking thereby to outface our deare mother the ho∣ly 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.

* 1.125ANd now hereby doeth specially ap∣peare, that y^e holy Church of Rome hath not power and authoritie onely ouer the scripture of the olde and new Te∣staments: 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. Epipha∣nius, Theodoretus, Vigilātius, Appollina∣rius, Hieronymus, Chrysostomus, Augu∣stinus, Cedullius, Possidonius, Prosper, Si∣donius, Gelasius, Gregorius, Al••uinus, Haymo, Bartramus, and other mo suche like.* 1.126 For one she acceptes as good & Ca∣tholike, an other shee reiectes as naught & an Heretike: some she allowes with addi∣tions of certaine gloses, and Postils: other she referres to euery mans iudgement. V∣pon 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 Samosate∣nus, Manes, Meletius, A••ius, Marcellus, Macedonius, Euonius, Eutiches, Nesto∣rius, 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 cō∣demned & banished for diuelish heretikes & false teachers. Not because that y^e one had truly set forth the sincere word of God. And the other directly the contrarie: (for so she should againe submit herself vnder y^e scrip∣ture:) 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 authori∣tie and superioritie. For it is written in the decrees.* 1.127

All whatsoeuer any other teachers

haue taught and written, that is to bee re∣ceiued or reiected, according as it shall please and be thought good to the Apo∣stolical seate of Rome. For the Pope is master ouer al, whatsoeuer any man can teach or write.

Therefore ye see that y^e 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 flo∣rishing reasons, and by a figuratiue maner of speaking) extoll and set forth the Sacra∣ment: out of that will she gather her tran∣substantiation. And whereas they doe no∣minate the Sacrament an holy offring or sacrifice, of that wil she fetch out her Masse with all the appartenances. And whensoe∣uer any thing is set out by them, to the la••d and praise of the true seruantes and Prea∣chers of Gods word, thereof doth she make a kingdome of priests, and a popish a 1.128 Mo∣narchie. And when as they do highly praise the holy Saints & martyrs deceased, there∣vpō 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 b 1.129 S. Augustine doth write whole bookes of y^e 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 dam∣nablenesse of mans free will, and of the ad∣nihilation of our deseruings: all that is no∣thing else but heresie, and going astray. Whereas c 1.130 Ambrose and Chrysostome do teache, y^t we shal not take men or dead crea∣tures for our aduocats before God, but on∣ly Christ. And where d 1.131 August. saith that we

shall not pray vnto Saintes, nor erect for our▪ selues particularly anie Chappels or Altars, nor pray before Tumbes: as the sayde e 1.132 Augustine and Leo doe beare per∣fect witnesse, that neither the dead, nor de∣seruing of Saints, can any thing helpe vs, to the forgiuenesse of our sinnes, but onely the death and merites of Iesus Christ. And as f 1.133 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 co∣uered with some blewe glose for a cloake. As also the sayde g 1.134 Epiphanius doeth vt∣terlie 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 abhomi∣nations.

And as h 1.135Ambrosius, Augustinus, Lac∣tantius, Origenes, Athanasius, Clemens Alexandrinus, with many other, do teache plainly, that God will not bee worshipped with any likenesses or images, either pain∣ted 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 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 i 1.136 Cyprianus and Hiero∣nymus do stoutly teach, That al Ministers & true Preachers of Gods worde haue like power, in what place soeuer they be, whe∣ther it be at Rome, or at Naples, or amōg the Indies, or in Tartaria: all that is ped∣lers

French to our holy mother the church of Rome, whereas Gregorius doth plain∣ly write, and in diuerse places sayeth, That whatsoeuer he be, that names him∣selfe a general Bishop, or The chiefe head and principall of all Bishops, he is the very messenger of Antichrist, and the i 1.137 sonne of the diuell, for that neither hee nor no man liuing, can beare the name of a gene∣rall 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, Augusti∣nus, Theodoretus, and many other moe, doe expounde these wordes of the Sacra∣ment 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 main∣teine, 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 * 1.138 Irinaeus, who wrote that (about a hundred yeres af∣ter 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 La∣tine Church and regiment: and y^e Tertul. & Hieronymus, do expound the beast w^t seuen hornes for the citie of Rome: that is al bib∣ble babble. In summe, whensoeuer they set forth or teach any thing that soūds not wel in the eares of our deare mother the holy Church, she lettes them be packing, with∣out any mention making of them: or else she correctes them throughly, considering y^t they are but men, and may erre. And wher∣fore? For that she is not subiect to the wri∣tings of the fathers, neither can her autho∣ritie be subiect to their iudgement: but she (as wee haue saide before) is aboue the fa∣thers, and gouerneth them, turnes and winds them as she will, & forceth them euē

as she thinkes good. And whatsoeuer they haue written, must bee sifted through her si••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 al∣wayes (for the most part) haue done direct∣ly 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 sen∣tence 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 a∣way which tastes not well in her mouth, in∣to 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 ap∣proue, 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,* 1.139 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 a∣bout 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 cōcluded 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 know•• well ynough, that the Councel Ari∣minense, Sirmiense, and Seleucense, did in the time of Constantine the great, fortifie the heresie of the Arrians, with their De∣crees. 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 Cypri∣an, which was holden before the first coun∣cel of Nicene, did conclude, That heretikes ought to be christened againe? But what needeth al this? Was not Christ him selfe iudged & cōdemned in a generall councel at Hierusalem, which was the chosen citie of God? And y^t the councels haue often times erred, & may lightly erre, it appereth plain∣ly inough, by y^e witnessing of Gregorie Na∣zianzene,* 1.140 who was accustomed to say, That he neuer saw coūcell that tēded to a good end. Yea, do we not see, how there haue bin many coūcels, whose proceedings haue bin

flat against the doctrine & institutions set forth by our holy mother y^e church: and yet would defend their doings by y^e holy scrip∣ture? But what a good yere! Can y^e coūcels preuaile against y^e church of Rome, they ha∣uing no power nor authoritie at all, other thā is giuē them by our holy father y^e pope? How (I pray you) should y^t then hang toge∣ther, y^t they should be placed at y^e vpper end, not only aboue y^e pope, but aboue the whole church? Is it not written in y^e booke of the decretals,* 1.141 That no coūcel can in any thing forbid the holy church, nor set any com∣mandment ouer her: considering that all coūcels haue bin at her appointment, and receiued their power & authoritie frō her holinesse? And that in al statutes, ordinan∣ces & decrees of the coūcels, the authori∣tie of the Pope is excepted & exempted? See we not likewise, y^t in the councel of La∣teran, it was cōcluded,* 1.142 & likewise in the last coūcel at Trent cōfirmed, That the Pope is aboue al coūcels, & the statute & ordināce of the coūcel of Basil (afore time made to y^e cō∣trary) was cleane taken away, & abolished: Notwithstanding, Pope Nicholas con∣sented & was willing to the making of the same. In this behalfe, it was verie wisely

considered of the holy Fathers, assembled in the said Councel of Trent,* 1.143 whereas be∣fore they would fully conclude vpon any ar∣ticle, they did send all that they had deter∣mined vpon, in a sacke, or small packe to Rome, to haue of the Pope a Bull of com∣firmation therevnto. For, out of that proce∣ded a wonderful braue and pleasant melo∣die: because that therein our holy father the Pope did coūterfeit the personage of God the Father. And the holy councel of spiritu∣al fathers there assembled together, were likened to the holy Ghost: so that the com∣mō people were wont to say, that whē they sent their stuffe towards Rome, The holye ghost was shut vp in a male:* 1.144 as the Poet Homer writes, that in elder dayes Aeolus the king of winds, did giue vnto his good friend Vlysses, a male, wherein al the winds were shut & packt vp together, y^e Westerne wind only excepted, which he must needes occupie him selfe, to bring him home. And euen so went the matter betwene the holye ghost & the wind of y^e holy fathers of Trent,

And nowe, when the father and the holy Ghost were agreed in one, and that the bulles were sealed, they sent them with ex∣pedition and hast to their dearely beloued

sonnes, the Kings of Fraunce and Spaine, and required of them by a Spanishe In∣quisition, to procure the saide Bulles and Decrees to be thoroughly obserued & kept in their Countries. So that the father,* 1.145 the sonne, & the holy Ghost, were all one heart and one soule: And haue iointly receiued & established all the Decrees of the said coū∣cel. And how (I pray you) could it come to passe otherwise: considering that the Bi∣shops and Cardinals, are created by their holy father the Pope, and haue promised, & are bounde by a strong and speciall othe, not to take vpon them, nor to conclude anie thing, without hauing first the counsell and consent of their Creator: As it is well and precisely set forth and concluded of our holy father Calixtus, writing, That it is not in any wise permitted to the Bishoppes,* 1.146 to withstand the Church of Rome in anie point, or to do, or attempt anie thing a∣gainst the same. Yea (saith he) as the sonne did come to fulfill the will of his Father: euen so are all Christian people bounde to followe and fulfill the will of their deare mother the Churche of Rome, whereof the Pope (without all doubte) is the heade.

And this was the reason & occasion which moued y^e right honourable Cardinal Reig∣nold Poole,* 1.147 one of the three Lieutenāts of the Pope, in the said councel, to write with great discretion and authoritie, That the whole conuocation of the people, or comon sorte, gathered together, haue no authoritie in the world to conclude, determine, or de∣cide vpō any matter, or matters, presented before the councel: but that the same belōgs properly to the Pope, who onely is Gods Lieutenant or Deputie, & shepheard of the lost and straying sheepe. Vpon this intent alone (saith he) is a councell called free, cō∣mon,* 1.148 or general: and not that therefore eue∣rie one in general is free and licensed there to set forth his or their owne opinion, or to determine or conclude any thing: for that is specially forbiden by the Councell of Con∣stance, in special and plaine wordes: That no man,* 1.149 of what state & condition soeuer he be: yea, although hee were an Empe∣rour, a King, Bishop, or Cardinall, shall presume, or take vpon him to speake or dispute against anie matter which the ho∣ly Fathers (by the inspiration of the holy Ghost) are purposed and intēded to esta∣blishe, vpon paine to be excommunicated

and banished: yea, to bee cast into a don∣geon.

Vpon these considerations, was Iohn Hus and Hieronymus of Prage also burnt: because they would dispute by the Scrip∣tures, vpon those matters, which the holie Fathers had in hand to reason and cōclude vpon. It is a common saying, Hee doeth wisely, that is warned by another mannes harme. And yet, notwithstanding this ex∣ample of Iohn Hus, there was in the last councell of Trent, a Bishop so stout, that he presumed boldly to say, That we ought not to call the Pope, The most holie Father: but simplie, The holy Father: considering that Christ did not name his heauenly Father any otherwise, thā holy Father:* 1.150 & for that the Pope can not be greater than God, whose vicar in earth he nameth him selfe to be.

But if y^e same Bishop had not quickly stop∣ped his mouth, that word would haue bin a deere word to him. For they were about to haue put him straight way in a hole, where he should haue learned to know y^e popes au∣thority better. And likewise,* 1.151 had not Petrus Paul. Verge. bishop, w^t other brablers, pac∣ked away betimes, they would haue played

the like parte with euerie one of them, as they did with Iohn Hus at Constance. For although hee was a Bishop: yea, and had before bene a Legate, and the Popes Deputie, yet he must haue lerned to know, that the Bishops,a 1.152 Prelates, and Cardi∣nals, were not called thither to control and take vp with taunts their holy Father and creatour,b 1.153 the Pope of Rome: much lesse to correct Magnificat, out of Paules writing: but rather simplie, Inclinato capite, to say, Placet, vnto that, which in the name of the holy fathers might be proponed to them: and then further, to helpe to keepe y^e breade from moulding, like as a great while agoe, by a Poet was prophesied vppon them, saying:

Nos numeri sumus, & fruges consu∣mere nati, &c.

That is so say:

We are a great number, And bellie gods borne: Deuourers of victuals, Consumers of corne.

Nowe, seeing that the Bishops & Pre∣lates, haue no other voyces in the Councel, but bare woordes, accounted for syphers, to increase the heape: how much lesse shall

anie thing be permitted or graunted to the Laie men, which are not there receiued nor seene, neither in the Brew house, nor Bake house. In summe, the Councell is not cal∣led Oicomenicum, or General;* 1.154 as though euerie man might come & thrust in his nose there. Wherefore then? Because it is as an image or pageant vnto vs, and as a demon∣stratiō or shew of a play or enterlude, which doeth represent & set out before our eyes the common & generall Church of God, which hearken fully and wholy vnto the voyce of their shepheard, namely, y^e Pope of Rome: as was well noted and marked by the fore∣said Cardinal Reignold Poole. And it was likewise openly set foorth, in the Bull of the said Councell of Trent, that it is, and ought to be of right, named a General or common Councel, for this occasion, because all christendome generally are bounde to holde,* 1.155 and to celebrate y^e same with deuoute prayers.

And to that ende, they are by the Pope earnestlie put in remembrance, that they goe to shrift, and fast vppon the Wednes∣day, Frydaye, and Saturdaye: And then on the Sunday be howseled, and go prun∣king in the Procession, and deale their al∣mes:

or at the least say fiue Pater nosters, & fiue Aue Maries: by the vertue whereof, they shall receiue a sufficient pardon of all their sinnes, &c. What can they desire more? For as touching the sitting in the Chapter house, and there Sententiam sub∣verbo placet proferre: that is, To saye A∣men,* 1.156 and to nodde at that, which is pro∣nounced vnto them: that is permitted on∣ly to such, as of right ought to doe it, or to whom it is graunted by special priuiledge: as chiefly to the right honourable, the bre∣thren of the Pope, to witte, the Bishops & Archbishops, and his deare sonnes the Ab∣bats, and other such like, as hee him selfe doeth set it foorth in the Bull Indictio∣nis.* 1.157 Therefore truely were the Dukes of Germanie, & the Protestantes in a wrong boxe, when they said, That it was no Free, and Generall, or Common Councell. For a sheepe with one eye, would haue marked that, that it was neither forbidden them, nor no man else in the worlde, to come to Trent, there to spende their money, to holde the Councell, and celebrate it, with hearing of Masses, with Fasting, and with the saying of fiue Pater nosters, and

fiue Aue Maries: yea, the whole pardon was as well graunted vnto them, as to anie Bishoppe or Prelate, or other that was there. But that was not the place where the muscles laye: They would glad∣lie haue had manie voyces in the Chap∣ter house, and not to haue declared their meaning with that woorde (Placet) one∣lie: but that they might likewise haue dis∣puted freelie, and brought in, and alled∣ged the Scriptures of God: yea, they would haue had it flatlie graunted, that the Pope of Rome should not haue bene head and President of the Councell: but that euerie thing should bee concluded out of the woorde of God.

But (beleeue me) the holy fathers, and the Pope, were not so foolishe: they did see more deepely into the matter. For, if they hadde once taken and put that horsse heame or collar about their neckes, then were all the fatte in the fire, and so the whole Church of Rome would not after∣wardes haue bene worth the paring of a rotten apple. No, no, I warraunt you. They will take heede of that. For there is one point whiche you shall neuer wrest nor wring out of their handes, which is,

That all Councelles are lame, maymed, creeple, and blinde: yea, vtterly voyde of a∣nie power, vnles the holy Pope of Rome be their President, directing and gouer∣ning the same, as he thinketh good. For he is the verie eye, and the fiue wittes of the Councelles: Therefore was it in the sayde Councel of Laterane,* 1.158 verie circumspectly concluded, That though all Cardinalles, Bishoppes, and Prelates were assembled, although they were barrelled vp together like herring: yet can they not holde anie Councell without the authoritie, will, con∣sent and commaundement of the Pope, if they should otherwise doe, they should bee playne heretikes, and vngodly men: yea, they should be esteemed, thought, and taken as Chore, Dathan, and Abiram. The same was also before that, forespoken and cōclu∣ded by the holy Father Pelagius 2. who did openly set forth,* 1.159 That all Councels, which were holden without the Popes consent, and commandement, are not to be repu∣ted or accompted for Councels, but for Conciliables, that is to say, for Riots, and vnlawfull assemblies.

And that is the same which the Popes, Marcellus, Iulius, Damasus, Gregorius, &

other mo, did likewise iointly ordeyne and determine, as is plainly to be seene in the book of Decrees, in y^e 17. distinctiō:* 1.160 where it is in like maner by the Scriptures▪ con∣firmed: As for exāple, out of the 81. psalme, where it is written, I haue saide, you are Goddes. Againe, What soeuer you binde in earth, that is bound in heauen, &c. And it is also established & made sure with strōg reasons: For that worshipful brother Tho∣mas Vio, did openly declare in the said coū∣cel of Laterane, That those which goe a∣bout to make the Pope subiect to the coū∣cels, do euen like vnto them,* 1.161 that woulde make the father obedient to the childe: the head inferior to the foote: the captein seruant to his soldiers: & the shepeheard vnderling to his sheepe. So y^t now, Christ is no more made any accōpt of in y^e coūcels, nor his word any whit estemed: but y^e pope hath al the charge & authoritie alone: he on∣ly is enseigne bearer, & he doth set al in or∣der. And vpon that occasion it was determi¦ned, That y^e coūsel of Pisa, being assembled without y^e Popes cōsent, was no assemblie of Hierusalem, but of the towre of Babylō, y^t is to say, A curse & confusion. In sūme, it is apparant, y^t al coūcels & ordinances in y^e

worlde, and do nothing against the Popes might, nor against the authoritie of the Church: for she hath ouergrowen the rod: She cares neither for scriptures nor Coū∣celles: shee hath the holy Ghost pinned on her sleeue, and may doe euen what so euer shee will.

And therefore it is, that when soeuer the Pope doeth set forth anie Bulles, then doth he commonly adde this clause or conclusion to the same: Non obstantibus constituti∣onibus, & ordinationibus Apostolicis, coeterisq́ue contrarijs quibuscunque, that is to saye: Notwithstanding all constitu∣tions, ordinances or commandements A∣postolicall, nor any other thing what soe∣uer, contrarie herevnto.

Like as doeth specially appeare by the Bull of Pope Paule 3. set forth at the Coū∣cell of Trent, in the yeere 1544. the 23. of Februarie. So that he will not giue to all the Apostles, to all the holy fathers, nor all the Councelles, scarse one good worde: yea, rather, he mockes, & playes bo peepe with them all, and so goes on forwards with his busines: For otherwise, if the matter were not thus handled, I would not giue a pud∣ding, for all the power and authoritie of

the holy Church of Rome.

For, to beginne withall, these Heretikes would giue her a rappe vpon the pate with the Councel of Mantua,* 1.162 which was holden vnder Pope Alexander the seconde, in the tyme of the Emperour Henrie the fourth: where was concluded: That all those, which by Simonie, that is to say, by bribe∣rie or giftes had obteyned anie spirituall promotion, or office, should be depriued.* 1.163

Aha, the mother of God: where can you finde, nowe a dayes, any Chaplein or bene∣ficed man, Bishop, or Cardinall, that clim∣beth to that preferment, without moneie or rewardes?

Secondarily, they would come & plague vs with the Councel of Rome,* 1.164 which was holdē in the time of the Emperour Phocas, where was ordeined irreuocably, & neuer to be called backe againe, That all such, as with anie giftes or rewardes, or other like promises, were mounted vp,* 1.165 to weare mi∣ters, should be banished and excommuni∣cated. Yea marie syr, it were better that y^e Councels were al at the gallowes, thā the holy church should be subiect to that order.

Then after this might they come in, and dashe vs in the teeth, with the Councell

of Triburine,* 1.166 which did forbid any money to be takē for buryings:* 1.167 what a gods name, who could digest that morsel?

And to this they would adde the Councel of Basil,* 1.168 where was plainely and sharpely ordeined, That ••he Court of Rome shall not take any money for any Dispensati∣ons, Elections, Postulations, Presentatiōs, nor any other Ecclesiastical offices, autho¦rities, benefices, hallowings, blessings, no not for the very Pallium, or Bishops man∣tle: neither to be paid vnder the colour of bulles, seales, nor ānuales, by what colour or pretence soeuer they might be done. Aha, friend: What an Eclipse would that breede in the Popes purse?

They would also come forth with y^e Coun∣cel of Mentz,* 1.169 which was holden in the time of Carolus Magnus, where was ordeyned, That there should bee giuen againe, and restitution made of al the goods & lands, which by bequest, last will, or testament, had bene left to anie of the Spiritualtie, tending to anie losse or hinderance of the right heires. Goddes populorum! That were too bitter a Pill to swallowe and digest.

Then would they assaulte vs, with the

Councell of Laterane,* 1.170 whereat by Pope Nicholas 2. and fourteene Bishops, was verie solemnly, and irreuocably concluded. That the Pope of Rome should be chosen by nomination, the whole common peo∣ple assembled together, the spiritualtie, with the Colledge of Cardinalles pre∣sent. And if it shoulde bee prooued, that any man should by rewardes, giftes, bribes, or any other indirect meanes, at∣taine to the same roome, the same should not onely be banished,* 1.171 but should likewise be taken for a shamelesse heretike, a back∣slider from Christ, and an Apostata. So that it should be lawfull to pull him out of his seat, &c. Aha, my masters, what a piece of worke were that? By that meanes they might ouerthrowe, and cleane roote out the holy Church of Rome.

Moreouer & besides, they would proue, y^e pope Eugenius was by y^e councel of Basil, iudicially condemned for an horrible Here∣tike, and a shamelesse knaue: and was de∣posed from his seate, as a wicked vile vil∣leyne, who yet notwithstanding was after, by fine handling and prettie practises of si∣monie, and also with force holpen againe into his seate: and of him euer since, vntill

this our time are al Bishops, Cardinals, & Popes, yea, and all priests in general, bred and sprung vp like a litter of pigges farro∣wed of a fruitful sow. Al which, one with an other, head & taile, should be banished, and esteemed for heretikes, & vngodly knaues, if it were so, that the Councels might beare any swinge, against the authoritie and esti∣mation of the sea of Rome, and our mother the holy Church: but y^t I assure you woulde be to feareful a matter. And therefore must we (of necessitie) conclude, That the Coū∣cels can in no wise ouerrule y^e Church, nor by their cōmandments or ordinances cōpel her to any thing, no more than a Spiders web can hold or kepe fast a Pie, or a Crow. But al Councels must be subiect to the ho∣ly Church, euen as an obedient child is sub∣iect to his mother: yea, and they must al∣wayes daunse after her Pype.

Therefore, when as these Heretikes and Huguenotes, do bring in a great heape of these Councels, to strēgthen their doctrine withal, agaynst the Romish Church, they do but breake their braines in vaine. They may well 〈◊〉〈◊〉 auace,* 1.172 that the Councell E∣liberinum in Spaine, which was holden a∣bout the yeere 300. in the time of Constan∣tine

the great, did plainely ordeine, That there should bee no Images in the Chur∣ches, nor in no wise to paint,* 1.173 or carue any thing to be prayed vnto.

And they may alledge, that in the twelfe Councell of Toledo, in two Councels of Constantinople, the one vnder Constan∣tius the fift, the other vnder Constanti∣nus the sixt: and likewise, in a Councell in Fraunce, vnder Carolus Magnus, did all with one voyce, consent in the same. But we can not heare on that side.

They may likewise bring in apace,* 1.174 and alledge, That the Concilium Auristanum, did clearly ouerthrow mans free will, and iustification by workes: teaching that all our righteousnes, all the good works that we can do, and al that is in vs, must be im∣puted to the only goodnes & vndeserued mercye of God: that it is not in our na∣tural power to prepare our selues to mer∣cie: but that we must receiue al euē as beg¦gers by mere gift through meeknes of the spirit. But in all this they do but loose their labour: and it is euen as much, as if they would cut the aire in twaine: for we do not esteeme al they can say worth a rushe.

That being done, they may bring in

apace for witnesses, the Councels Affrica∣num, and Mileteranum, wherin saint Au∣gustine did set forth such stuffe, as were y∣nough to shame them, all praying to saints vtterly ouerthrowen: for that there was by perfect proofe and expresse Scriptures proued and concluded, That neither is, nor euer hathe beene on the earth so holie a man, (Christ onely excepted) which hath not bene spotted with sinne himselfe, and had neede continually to pray for remis∣sion and forgiuenesse of his owne sinnes. So farre doth it differ from that then, that the Saintes should haue any sparkle of de∣seruings remaining ouerplus. But al these authorities are not worth a nut shell: nei∣ther will we receiue their witnesses.

Moreouer, whereas they make much a doe with vs, that the first councel of a 1.175 Nicen did consent, That it was lawfull for priests to marie, and that the Councel of b 1.176 Gan∣gren did curse and banish all such, as vn∣der the colour of any cloyster, religion, or spirituall state should forsake their wiues,

or deface the state of matrimonie,c 1.177 Wher∣vnto the Councell called sexta Synodus, cō∣senting, did further and aboue that ordeine, That no man should require of any priest, to make the vowe of chastitie, vnles they of themselues were willing so to do. But all this is euen as much as to knocke at a deafe mans doore.

And if that they also (out of the sayde Councell of d 1.178 Gangrensis,) and out of the Councell of e 1.179 Ancerano) kept about the same time of the Councell of Nicene, will go about to perswade vs, that they that eat flesh vpō the Fryday, or in the Lent, should not be punished nor condemned: yea, and that in matters of f 1.180 mariage, and eating of meates, we may not charge mens consci∣ences, by the vertue of any newe lawe or bond: al that is of Dauie Duttons dreame, and wee 〈…〉〈…〉 wise giue anye eare vn∣to it.

Furthermore, they will bragge muche, vpon the first Councels of g 1.181 Nicene, and of h 1.182 Constantinople, for that they did or∣deine, That the Bishop of Rome shall not haue any authoritie or i••risdiction out of his owne borders, (to witte, the landes nigh adioyning to Rome.) And againe,

vpon the Councel of i 1.183 Affrica, whereas the craft and falshoode of the Popes of Rome, Sosimus, Bonefacius, & Coelestinus, were knowen and declared, (who had sought by falsifying of the Councell of Nicene, to mainteine their authorities.) Wherevpon it was ordeyned, That no man shoulde for any matter of difference appeale to Rome, or ouer the Sea. Which was also establi∣shed in the Councell Mile••etano. Wee haue runne to long before the dogges, to be afrayde of these matters. Therefore they may go shooe the goose, and make children afrayde with that, which they bring forth out of the third Councel of l 1.184 Carthago,k 1.185 and of the Councell of m 1.186 Affrica: As that no man might take vpon him to be called The chiefest of the Bishops: or, The chiefe Bi∣shop: or, High Priest: yea by the Roode, well sayde: wee haue our aunswere readie ynough for that matter, which is, That men maye in no wise take vpon them to keepe or holde anie Councell at all: yea, though they were neuer so well defended, both by the▪ Scriptures in the Bible: and by the holie fathers: vnlesse they doe well and fully agree with the holy Church of Rome: for she hath full power and au∣thoritie

to alter all Councels, and to make them voyde, of no value, nor effect: euen as shee shall thinke good: and to ex∣plane them as shall serue best for her pur∣pose: yea, to tumble and tosse them top∣sie turuie, euen as shall best serue her turne.

And therefore, where as menne pre∣sume so muche to alledge and bring in, the ordinaunces of the Popes, Gelasius,* 1.187 and Hilarius, whiche saye, that the Sea of Rome is more subiect and obedient to the Councels, than anie other man: ey∣ther the Councell of Basile,* 1.188 wherein was determined and concluded, That the Councell is aboue the Pope: yea, and that the Councell maye depose the Pope: All that is not woorth a strawe. For all the Balles that are serued on that syde the Tenise Court, are easilye smitten backe and turned at the rebounde, with halfe a woorde speaking: to witte: Sal∣uo in omnibus iure Romanae Eccle∣siae: Which is too saye, The right and authoritie of the Churche of Rome, in all pointes reserued. For this is the verie tai••e of euerie Councell, wherewith

they are turned about as with a rudder, e∣euen whither the Pope will haue them.

The v. Chapter. VVherein is taught, that the canons and decrees of Popes, can not binde the Romish Churche, but that she is s••ill aboue all decrees, and maye breake and adnihilate the same,* 1.189 so as shee shall thinke good.

THis same must be vnderstoode of all the former decrees, and canons of all the Popes deceased. For although it be cleare, that they are inspirattons of the holy ghost, against which it is not lawful for any man to speake: so as whosoeuer doeth despise them, is voide of the Catholike and Apostolike beliefe: yet that notwithstan∣ding, they cannot therefore by any meanes close or shut vp y^e authoritie of the Church. And wherfore? For that there is one com∣mon rule of the holy Church set foorth, for an vndoubted article of our fayth, which is, That the Romish church is she, which doth giue to all Popes decrees, their full power and might: prouided alwayes, that she her selfe, is not in any wise subiect to y^e same, by reason that she hath a ful power always to make such decrees and ordinances, when

soeuer it shall please her, as hauing power, and being heade ouer all Churches, from which poynt no man maye dissent. So, after this manner, doeth shee giue and graunt to the decrees,* 1.190 full power and au∣thoritie, with this exception, That she her selfe will in no wise, incline or yeelde to the same: but that she may do any thing agaynst the same, whensoeuer it shall please her. Euen like as Christ did teach the people, as hauing might, authoritie, and power of himselfe, and not like vnto the Theologians, or Phariseis, whiche durst neither put to nor diminishe or take from the same. And euen after this maner it followeth with the Popes. They giue the decrees their authoritie, and yet not∣withstanding this may they do (as masters and Doctours of the lawe) euen when they list, agaynst their owne lawes and decrees▪ and therefore the decrees and Canons doe not conclude anie thing at all, without this exception, That the Churche of Rome may alway vnderstande, interprete, and expound the same, as she shal think good. And herevpon it commes to passe, that in all decrees, one of these tales is ioyned, to wit, Reseruing alway the right and title

of the Church of Rome: or, So farre forth as the Church of Rome doeth thereof al∣lowe▪ And so hath the high and renowmed Iurist or Lawyer Philippus Decius writ∣ten:* 1.191 namely, That all decrees and Canons are (by Gods appointment) subiect vnto the Pope of Rome. It is verie true, that the holy Fathers and Popes, Gelasius, Fe∣lix,* 1.192 Sosimus, Vrbanus, and Leo 4. haue concluded, That all the decrees and ordi∣naunces of the Pope, beeing contrarie to the olde and former decrees and Canons, shoulde bee voyde and of none effecte. And whereas Gregorie hath likewise ordey∣ned, That whensoeuer any Pope wil haue his Decrees obserued, then must he è con∣trà, obserue the decrees of the Popes his predecessours. But vpon that y^e glose saith, Hoc non credo:* 1.193 which is, I doe not be∣leeue that. And is not that answere groun∣ded vpon good reason? So that wee may boldely conclude, That the holie Church will not be bounde nor pend in by any De∣crees. Shee is like vnto a Catte, shee can not bee forced or compelled. For else might these Heretikes, and Huguenotes choke the holie Church with her owne de∣crees. For they woulde bring foorth this

Canon, Vt quid Canon:* 1.194 prima quidem Canon: Non hoc corpus: and such other like. Thereby to teache, that there is but one ghostly or spiritual food set forth in the Sacrament, which is receyued onelie by fayth,* 1.195 and not eaten nor swallowed vp with the teeth. Further, they would come out with the decree in the chapter, Legin••us: ff. Quid enim, dist. 93. thereby to prooue, That all Bishops haue like authoritie,* 1.196 in what place soeuer they bee, whether at Rome, or at Canterburie: and by that meanes shoulde all the authoritie of the Pope become creeple and lame: whiche were a pitifull case.* 1.197 They woulde goe a∣bout to teache out of the Chapter Vbinam. distinct. 96. that they ought likewise to come into the Councelles, and to haue their voyces in the Consistorie:* 1.198 euen as well as the annoynted Priestes: whiche might bring in a great cōfusion & disorder. They would mainteine by y^e decree of pope Gelasius, That the cup in the Sacrament, ought likewise to be ministred to the Lay people, according to the institution & ordi∣nance of Christ: for y^e Gela. doth esteme thē for terrible blasphemers of God, & robbers of y^e church, which in that case do not folow

the speciall commaundement of Christ. They woulde with the decree in the chap∣ter Placuit de consecra. dist. 4. bring free∣will to the gallowes.* 1.199 They woulde rid Au∣ricular confession out of the way, and vtter∣ly confounde the defending of Priestes to marrie, and quite abolish the forbearing of flesh: yea, they would throw downe fastens euen, and Iacke a Lent, and breake both their neckes.

Besides all this, they woulde plucke downe all Bishops and Prelates, all Ab∣ba••s, Monkes, and Chanons, from their riches, welthinesse, and merie dayes. And would make of them poore beggers with Pokes: because it is ordeyned by speciall woordes in the Decrees, That spirituall persons shall not enjoy any landes or pos∣sessions. And euen so woulde they dispos∣sesse the holy father the Pope, of all his pa∣trimoniall goodes and heretage, whereof Saint Peter (by his testament) hath put him in plentifull and peaceable possession: and would leaue him nothing but this bare deuise or prouerbe: Aurum & argentum non est mecum, That is to say, I haue neither golde nor siluer by mee. And so, where he is nowe a riche God, they woulde

in steade thereof, make of him a poore de∣uill: and then they would driue all Priests and Parsonnes, Monkes, Friers, and Nonnes, into their Churches and Cloy∣sters, euen as men woulde driue a heard of swine into their Styes▪ and that by force of the decree: Cap. Clerici. causa. 14. quaest. 4. and cap. peruenit. dist. 86. and more such like, which are written in the 86. di∣stinction.

And nowe note another thing, which is worst of all: they would mainteyne, that all Priestes, Monkes, and Chanons, with all the hellish, shorne, and greasie swarme, are ex••••••able and shameles heretikes: yea, accursed and false theeues▪ and that al Car∣dinals, Bishops, and Popes, haue effectu∣ally and Ipso facto, forfeyted all their offi∣ces, authorities, benefices, & prebendes, ac∣cording to the decree: Si quis: dist. 69. cap. Null••••. cap. Baptisando. 1. cap. Quicquid cap. Placuit. and an innumerable compa∣nie and, too long to rehearse. So that here∣withall shoulde our deare mother the holie Church of Rome be cleane rooted out, and spoyled of all her goodly treasures, riches, possessions, and gouernments: and in the ende should vtterly loose her credite & coun∣tenance:

and being forced to play the bank∣rupt, should be driuē into an hospital, there to ende her sorowfull and miserable dayes.

Therefore let euery man, which will pretende to be a good and faythfull mem∣ber of the holy Church, looke well about him, that he in no maner of wise, for any thing that may be, do extoll the decrees so high, that the holy Church of Rome should be subiect vnto them: but let our holy mo∣ther alwayes remaine vnhindered, at liber∣tie and free, that shee may freely, as tou∣ching all Decrees, Canons, writings, and ordinances, dispense, ordeine, iudge, dis∣pose, order and reserue: and in summe, bind the diuel vpon a cushen: for she neither may nor will be constreyned in any matter: con∣sidering that shee is like vnto these olde Foxes, which can not bee taken in anie trappe: She can leape ouer all gates, and hedges, ouer all ditches & quagmires, ouer al parkes & pales, and she hath no other or∣der nor rule, but what she thinkes good, e∣uen her owne deuotion, her good intent, &c. And to conclude, that which shee percey∣ueth to tende most vnto her pleasure and profite.

The vi. Chapter. VVherin is concluded, out of that vvhich is afore∣sayd, that the benefite and profite of the Church of Rome, is the onely rule and direction of all scriptures, decrees and Councels.

HErevpon may wee boldly conclude, and out of that which is sayde before make a most true and infallible gene∣rall rule,* 1.200 That neither the holy Scripture of the olde and newe Testaments, nor the writings and doctrine of the olde fathers, nor Councels, nor Decrees, nor any other institution or ordinance in the world, can be specially holden for the certein rule of fayth, wherevnto the Church is bounde: nor yet for the traditions and institutions of the holy Church, which all Catholike men are bound to beleeue, vpon paine of damnation. But the estimation and bene∣fite of the holy Church of Rome, is the only principal & most sure rule & directiō whereby all Scriptures, councels, ordi∣nances and decrees must bee guided and gouerned. Yea, it is the verie pricke, the white and the but, wh••reat all good Ca∣tholike christē people must shoot al their arrowes, and lay their iust leuel. Therfore, whensoeuer the holy Scripture will serue, the turne of our deare mother the Churche

of Rome, shee may accordingly vse it: and wherein so euer the Councels can doe her any seruice, she may commaunde them: and when the olde Fathers say any thing, that can further her cause, shee may allowe it and let the rest goe.

Also, wherein soeuer the decrees may further her purpose, she may haue them in reputation, and make them equall with Gods worde. But whensoeuer the Scrip∣ture doth make against her, she may finde a glose, or an Allegorie vpon it, and so couer the matter with a blewe mantle. And when the olde Fathers write any thing, which soundes against her holines, she may thrust them out of the doores, and send them pac∣king. And wherein soeuer she doeth mislike of the Councels, she may admit & approue other councels against them, and so driue one thunder away with another. And when soeuer the decrees tend any thing against y^e maintenāce of her honorable state, she may boldly deface thē, & set an earmarke on thē, which shee calles Palea, y^t is to say, Chaffe, or Strawe: or else she may sau••e them with something, & adde vnto them a glose of Ac∣cursius▪ or Panormitanus: or of Iohn An∣draeas, which will bring y^e matter in frame.

As for example: Whereas almightie God doth by his holy worde commaunde, That no man shall make anie image or likenesse, * 1.201 that is spoken onely for the Iewes. And as the Councel of Africa (on∣ly because of the ambition of the Popes of Rome, who would haue questions & suites to come before them, and there be determi∣ned) did ordeine, b 1.202 That no man shoulde transport anie matter ouer Sea, by appel∣lation, and such like. Therevpon shall her c 1.203 Gratianus gratiouslie glosse, excepting onely, such as shall appeale to Rome. And whereas Pope d 1.204 Gelasius doth command, that euerie one (which will not shamefullie separate the Sacrament of Christe) shall minister the supper of the Lord, vnder both kindes, to witte, of breade and wine. That must be vnderstoode onely, vpon al priests: and so like vpon all other.

And when as they can finde no good glose to couer the matter withall, then it is suffi∣cient to say,e 1.205 Non credo: I do not beleue

it: or, * 1.206 Hoc antiquum est, This is ancient, & happened In illo tēpore, In that time, &c. In summe, she will vse the matter so handsomely, as shal make most for her own aduantage. Then you may perceiue well y∣nough, that she is like the honie Bee, which wil sit vpon euery flowre, and fetch out of e∣uerie one of them y^t which serues her turne, to fill her hiue with pleasant and sweete ho∣nie: and what soeuer is not appliable or a∣greeing to her purpose, that she leaues vn∣touched. Therefore, the foundation of the holy Church of Rome may very wel be cal∣led, A Bee hiue, hauing the propertie of a tubbe, wherein al maner of pleasant things are put.

The vii. Chapter. VVherin is declared, that the Church of Rome can likevvise helpe her selfe vvith the opinions and doctrine of the olde Heretikes, in follovving the same, vvhen it serues for her purpose.

NOwe, so farre it is from our deare mother the holy Church, to be afraid to spring ouer the pales of the holie Scripture,* 1.207 auncient Fathers, Councelles, and Decrees: that often times she will go and solace her self in the pleasant medowes and greene fieldes of the olde heretikes, which haue alwayes bin extreeme enemies

and directly contrarie to the holy scripture and the Fathers: and of them doeth she bor∣rowe very many goodly iewelles,* 1.208 too fur∣nishe & beautiefie her Gabanet, or bee Hiue withall, For it is wel knowen and euident, that she hath learned of the Heretike Pela∣gius, That we (notwithstanding the fall of Adam) do still possesse a free will, and haue power to Iustifie our selues, and to fulfil al the commaundementes of God, if we our selues will: and That it is not the onelye grace of God, whereby we are iustified,* 1.209 as Paule doth teache: but an helper only, after that we of our selues haue prepared our sel∣ues therevnto. Also,* 1.210 That Christ did by his death merit: for original sinne onely: and that for all other our daily sinnes, we our selues must answere and make sufficient amendes. Of the Messalians, or Euchites: & likewise of the Pelagians,* 1.211 she hath gathe∣red, that baptisme alone, doth not make vs perfect Christians: but is onely necessarie to washe away our originall sin, & to helpe vs out of our first shipwracke.* 1.212 But if we fal againe, & so run in danger of a second ship∣wracke, thē we must seke for another plāke to helpe vs out of hazard. Shee hath like∣wise sucked out of y^e breasts of y^e Messaliās,

to mumble out her Mattines, The seuen Psalmes, and the Pater noster by▪ number vpon a paire of beades, and with a bur∣ning candle: pretending thereby to ob∣teine great pardones, and to doe vnto God great seruice. Also, whereas she doeth vse spittle in baptizing after that the diuell is coniured:* 1.213 that shee tooke of the Messalians, who did teache, That men might driue a∣way the diuel with spitting. Of the Satur∣nialles, Ebeonites, Tatians, and Encra∣tites; shee hath learned, That the state of Mariage is vncleane and spotted: and that such as wil please God, and be cleane puri∣fied, must wholy refraine them selues from it. Also, That there is great holinesse in absteining from eating of fleshe, and vsing of certeine other meates: although she hath set the things out vnder another colour, to the ende men might not knowe frō whence they come. Besides this, she hath borrow∣ed of the Montanistes manie newe fasting dayes,* 1.214 which she hath commaunded and cō∣firmed, to be obserued, vpon pa••ne of great punishment: and beside that, on or cemēts. In the schoole of the Coloredlanes, shee hath learned to praye to the holye Virgine Marie,* 1.215 and to immolate or offer vp her ob∣lations.

Of Marcus the sorcerer and Here∣tike, she hath learned to vse in her seruice, & sacrifices, certeine strange wordes, in He∣brewe, and other languages. Of the An∣thropomorphites, to painte God the Fa∣ther in the forme of a man, w^t a gray beard. Of the Gnostikes, and Carpocratians, to set vp images of Christ, and other Saints,* 1.216 and to worship the same with censing, and other maner of deuotions: vnlesse men will say (as Eusebius in y^e 7. booke of histories in the 18. chap. doth declare) that this erec∣ting of images did first spring from y^e Hea∣then. And last of all, she hath learned of Si∣mon the sorcerer, & father of al Heretikes,* 1.217 to giue Bishoprikes, & Benefices, Masse, Mattius, and Sacraments for money, and yet not to sell them. For it is but a simple bargaine or contract, which the Lawyers call, Do, vt des: I giue, that thou mayest giue againe: Euen like to Simon, who would giue money, to receiue y^e holy ghost. So that it is very plaine & apparaunt, that shee can helpe her selfe well ynough with the doctrines and opinions of Heretikes: and sucke out of them, what shee thinkes good, to carie into her Bee hiue. Yea, shee doeth in manie things agree with the Alca∣ron

of Mahomet, and with the Turkes re∣ligion:* 1.218 as specially, in many pilgrimages, in praying vnto dead Saints, in the obser∣uing of fasting dayes, in diuers sortes & orders of Monkes, and particularly, in the doctrine of Freewill, and iustification by workes. Now, whether they haue borrow∣ed that of Mahomet, or he receiued it from them, by reason he had a holy Monke, one Sergius, for an assistent & companion: I re∣ferre that to the iudgement of the Doctors of Louen. Thus much once by the waye, that it is easie to be noted, that it is all one per dominum, and all diet in one fatte: and that she is like to a cunning spinner, which can make good thred of all sortes of flaxe.

The viii. Chapter. Declaring that the Church of Rome hath like∣vvise borrovved manye things of the levves, vvhich shee doeth set forth and holde as articles of the faith.

* 1.219NOwe, as touching the Iewes, shee hath not forgotten to followe them sundrie wayes: and that is apparant ynough, in that which our master Gentia∣nus hath declared in this worke. For hee will mainteine, that the Transubstantiati∣on of the bread into the very body of Christ,

and the changing or turning of the substāce of the wine into his verie blood, maye bee proued by the testimonies of the Iewishe Rabbines. And that is without doubt: for one of their Rabbines named, Rabbi Mo∣ses Hazardan, writing vppon the 136. Psalme, where the Prophet saith, O Lord thou giuest all fleshe their foode, saieth thus: This texte doth fully and wholy a∣gree with that which is saide in the 34. Psalme: Taste, and see howe pleasant the Lord is. For the bread or meate which he giues to euery man, is his fleshe: and with the tasting, or with the eating, it is turned into flesh Out of this hath a good Monke & a Catholike writer concluded, That this Iewish Rabbin did well vnderstand Tran∣substantiation:* 1.220 which he doth yet againe cō∣firme by another, named Rabbie Cahana, who vttereth maruelous & wōderful specu∣lations, vpō that texte of Moses, where Ia∣cob did promise to his sonne Iuda, an vn∣speakable & vnmesurable quantitie of wine & milke, by these wordes: He shal binde his foales to the vinetree, and his asses to the noble vine branches: he shal wash his clo∣thing in wine, & his mantle in the bloud of grapes: his teeth are whiter than milk.

For out of these woordes of Iacob, doeth the foresaid Rabbi conclude, That the asse doeth here signifie Messias, into whose bo∣die and bloud the wine shal be changed. See nowe, is not this a strong & an inuincible foundation, against which the gates of hell can not preuayle? For that agrees euen as well together, as a fiste in Gentianus nose.

Besides this, are established out of these Rabbines, the suburbes of hel, and by them declared, That y^e holy Fathers are lodged there, against the comming of Messias. For that could the Rabbines finely fish out of that, which is written in the book of Ec∣clesiastes: a 1.221 There are some iust, which are killed in their righteousnesse. Doeth not this serue wel for the purpose?

Furthermore, out of the Thalmoode is proued, that Marie, our Lorde IESUS Christes mother, was conceyued without original sinne. For one of their Rabbines called Rabbi Iudas, Simons sonne, doth so speculate, saying, That the b 1.222 matter wher∣of the mother of the Messias should bee ge∣nerate, was formed before that Adam fell, and so preserued from generation to gene∣ration, without polluting. And this doth he teache out of the Psalme, wherein is writ∣ten:

O Lorde, seeke out the plante which thy right hand hath planted. Is not that merue••••ously well alledged, & the naile hit right on the head? Verily, it may verie well be compared with an other doctrine of theirs, where they saye, That God in the beginning did make two Whale fishes, a male and a female, and fearing least they should bring forth a monstruous generati∣on, he killed the one, and so laid him in pic∣kle against the comming of Messias:* 1.223 at which time he will kill the other likewise: and then shall the Iewes make a banket thereof, and haue noble cheare: for the one Whale fishe they shall eate freshe, and the other well powdred. And I maruell, whe∣ther they will not bid our deare mother the holy Church of Rome to their banket. But in that they may well inough beare one with another: it is inough for vs to k••ow, that they haue likewise established the foū∣dation of their beleefe and doctrine vppon the Thalmoode of the Iewes: which is a meruelous great booke, wherein all their Caballes, that is to say, all the doctrines & monumentes of their Rabbines, all their dreames and visions, al their profound and bothomles speculations, & strange iestes,

are heaped vp together like a dunghill. But nowe, for that we shall not neede to re∣hearse euery thing particularly, it is most true, that the nation and Caballa of the Iewes is the best grounde, and the truest well spring of all the ceremonies of the ho∣lie church of Rome. For that is specially set forth & noted in the booke of Dec••ees, where it is written. That she hath borow∣ed her Ember dayes of the Iewes,* 1.224 whose order and māner (saith the text) is the o∣riginal spring whervnto the holy church must sticke fast.

Yea (I pray you) who is so grosse and dull of witte, that can not conceiue of him selfe, that shee hath had of the Iewes the verie example or paterne, wherby she hath made and counterfeited, so manie faire & goodly ordinances, statutes and ceremo∣nies? Whereby shee hath workmanlie wrought all her silken, gilce, and embrode∣red copes, vestementes, and myters, euen as with a fine needle: & al the riche relikes, prounking iewels, altars, candlestickes, candles, and torches: and to be short, al the goodly ornaments, which you may see in the church, were made by the exāple & pa∣terne of them. And their Sancta Sanctorū,

that is to saye, The Holie of Holiest, or The most Holie place vpon earth, which she hath pacte vp at Rome, in a corner of a chappell, at S Iohn de Laterane: whereof hath she gotten that, but onely of the Iew∣es, in whose Temple at Hierusalem, the innermost & most secret place where God did sometimes appeare, called in their lan∣guage, Roodes radaschim, that is to saye The holie of holiest? For in place of that, they had there the Arke of the promise, with the couering, called The Mercie seat, or Propitiatorium: wherein was kept a viole with Manna, and the florishing rod of Moses: which thinges our deare mother the holy church of Rome can not come by: and therefore hath she set vp another chest, with relikes in it, wherein she doeth keepe very gingerly and deuoutly, the foreskinne or Circumcision of our Lord Iesus Christ, with his slippers, and his nauell skinne, as plainly appeareth by the verses, which stand written before the same place, which are these vnder written:

Circumcisa caro Christi, sandalia clara: Ac vmbilici, viget hîc praecisio chara.

That is to say:

The foreskinne of Christ, And his slippers likewise: With the skinne of his nauell, In this cofine lies.

* 1.225Now, after all this, haue we not borro∣wed of the Iewes, euen our holie father the Pope, and all our Priestes and Dea∣cons: yea, all our Temples, Churches, offerings and sacrifices? ye•• marie haue we: or else all the holy fathers and Popes haue falsly lied in their heartes, which haue scraped together the bookes of the decrees: yea, and then must Durandus, What? doe I speake of Durandus? yea, (I say) all our stoute Catholike doctours haue dallied with vs, whereas they giue vs to vnderstande, that they haue borrowed all that of the Iewes. But what is this to the purpose? Trulie we haue learned in their Phariseis seate and Synagogue, That such must bee hanged, which breake the Emperours placarde: and will rather de∣pende vpon Iesus Christ, than vpon the or∣dinance of the Church. Haue not the Doc∣tors of Louen likewise borrowed of them the name of Rabbottenu,* 1.226 or Rabbini, that is to say, Magistri nostri, which soundeth in our mother tongue, as much as Our

masters: prouided alwayes, that men may not say Nostri magistri, for that were he∣risie, but we pronounce it after the Iewish phrase, setting Nostri after Magistri, as if we should say, Masters ours, and not Our masters. Item, that men must set them at the vpper ende of the table? and the killing of Prophetes and Martyrs, and th••n make them goodlie tumbes? for there∣fore it is that they do mainteine the shrines of the Martyrs in such praier and worship, in witnes (as Christ himselfe said) that they are the children of them which haue mur∣thered the Prophets of God,* 1.227 and the mar∣tyrs or witnesses of Christ Iesus, and wil follow the steppes of their forefathers, but it is not needfull to rehearse all things par∣ticularly, considering that the holie Church hath set forth a generall rule hereof in the booke of decrees. For in the same text, where it is sayde, That they haue learned of the Iewes to annoynt their altars, and to trimme them with many proper things, is argumented and reasoned thus:* 1.228 Seeing that the Iewes which did but serue in a shadowe and darke figure, did notwith∣standing all those things: howe much more ought we being by dutie bound to

doe the like: to whom the verie truth is manifestly reuealed. Whereby men may plainly perceiue, that is verie lawful for the holy Church: yea, and that of duetie she ought to doe all things, whatsoeuer the Iewes haue done heretofore. So that it is no maruell, that she hath of her selfe set vp so many newe ceremonies, and sacrifices, and brought in so many Patrones & Baa∣lims,* 1.229 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 ap∣peare, 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,* 1.230 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 Infi∣dels, as well Romanes as other, whereso∣euer 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.* 1.231

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 e∣uen 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, Al∣bertistes, Occamistes, Realistes, Nomi∣nalistes, 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 conclud••d: That Aristotle hath bene Prae∣cursor Dei in naturalibus, sicut Iohānes Baptista in diuinis: that is to saye, Aristo∣tle was the forerunner of God in al things naturall, as Iohn Baptist was in thinges diuine and supernaturall. And for this cause,* 1.232 amongst other, hath the holy Church condemned Martin Luther, for that the do∣ctrine of Aristotle (which is the verie mo∣ther of the diuinitie of the Louanistes, Sor∣bonistes, and Colenars) was by him re∣iected,

and nothing set by. After this doth the worthie Bishop Durādus testifie,* 1.233 That the holy church did learne of Nabucho∣donozor, 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 na∣tions to pray vnto.

So that it ought not to seeme straunge to anie man, that the Church (according to his example) doeth likewise cause Here∣tikes to be burnt, which will not praye to her images, considering that he caused the three yong men of the Hebrewes, Si∣drach, Misach, and Abednago, to be throw∣en into the hoate burning ouen, because they denied to praye vnto his consecrated golden image. But what neede I to trou∣ble my self much with these matters? The children in the streetes doe knowe well i∣nough, that a great many of the ceremonies of the holy Church of Rome, are gathered out of the ordinances and religion of Nu∣ma Pompilius king of Rome. For the de∣crees,* 1.234 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 Nu∣ma

Pompilius caused his high Priestes so to be named.* 1.235 From thence likewise the ge∣neration of Priestes hath issue. For like as Numa Pompilius had his Flamines,* 1.236 Ar∣ches••amines, and Protos••amines appoin∣ted: euen so nowe hath the holy church her Sacerdotes, that is, her Priests, her Archi∣presbyteros, that is, her high Priests: and her Protonotaries:* 1.237 as by plaine wordes is to be seene in the booke of decrees. So that Eberardus Bishop of Saltzburgh, a∣bout 200. yeres ago, at a general assemblie (called a Rii••x day) did verie wel & right∣ly, in naming the Priestes of Rome, Fla∣mines Babyloniae,* 1.238 that is to say, Babylo∣nish Priestes. And hath not our beare mo∣ther 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 Em∣perour Augustus?* 1.239 And likewise the other saint Peters day, which is commonly cal∣les Saint Peters Seate: is not that come in place of another bonefire daye,* 1.240 which the Heathen did obserue at the same time? And Cādlemasse▪ (I pray you) what is that els, but a kind of Candlemasse which the Hea∣then did vse, whereon they, euen at the same

time of the yeare, vsed fire with burning of torches and candels, in the worship of Ce∣res, Proserpina, and Flora? And of whome haue they learned (I pray you) that euerie man must serue God, according to the v∣sage of his owne countrie, & as his fathers haue done before him, but only of Pythago∣ras, and of Plato?* 1.241 A thing directly contra∣rie to the cōmandement of God, who saith by the mouth of his Prophete Ezechiel: You shall not liue after the commande∣ments 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 com∣mandements, and you shall obserue my statutes, and followe them. Where haue they fished out the Legende of Saint Mar∣garete, but only out of the fable of Andro∣meda, or Hesiona, the daughter of Lao∣medon? And what is their S. George,* 1.242 but a dumbe or mumming Perseus, or an Her∣cules on horseback?* 1.243 And her Chrystopher is a newe Polyphemus or Nessus. And her seuen Sleepers, are not they of the kin∣red of Endymion? After al this, what doth this meane, that they haue so specially cō∣manded, That all their altars shoulde bee

set toward the East, but that they will di∣rectly 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 to∣warde•• the East? Considering especially, that God had for the same cause forbidden the Iewes, to be like vnto the Heathen in that point, as to turne their faces towards the East. But the holy Church (as tou∣ching this matter) was much wiser tha•• God:* 1.244 for shee w••ll hereby giue to vnder∣stande that Christ is risen or sprong from the highest: and that af••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 gathe∣red all these before named pieces together, and taken out of them, what shee ha••h thought good, which are called [Traditiones Romanae Ecclesiae] that is to saye, The traditions of the church of Rome, and the foun∣dation of our beleef••.

BVt if I should now bring in all things particularly, to pro••e,* 1.245 h••we that our deare mother hath (verie finely and subti∣ly) brought in & mingled the Philosophie and Poetrie of the Ethnikes, with her Re∣ligion, 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 to∣gether 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 que∣stion, 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 Pro∣phetes and Apostles,* 1.246 (like as Paul would in his time haue mainteined:) much lesse then vpon the Councels, Fathers, and de∣crees: but it is partly founded vpon the Scripture, being first well glosed and so∣phistically handled: partly out of the chie∣fest writings of the olde fathers: partly out

of the scomme of the Councels and decrees: partly out of the fine flower of olde Here∣tikes: partly out of the Caballa of the Iewes Rabbines: and lastly, out of the Theologie of Numa Pompilius, the Phi∣losophie of Aristotle, and out of the exam∣ples of the Heathen.

* 1.247Now 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 damna∣tion 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,* 1.248 as Eckius, Piggius, Hosius, Bunderius, Aso∣tus, Ruardus Tapparde, Iohannes La∣tomus, Iohannes a Louanio Franciscus Sonnius, Gulielmus Blindasinus, Iodo∣cus Rauestein a Tileto, and other more, are finely set forth and brauely decked with feathers of all colours after the Indian fa∣shion, and trimmed vp with all costly stuffe, euen like Saint Iames wi••h his shelles:

and sometime they fetch a witnesse or au∣thoritie out of the Scripture by the necke, sometime out of the fathers: then a Coun∣cel 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 tri••le out of the Thalmoode: and nowe and then a sy••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 ••••••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 ta∣ken 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 Cle∣mens, 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 Areopa∣gita, 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 Pe∣ter de Broda, to keepe him companie. And lastly, for a sawce, they bring in vpon that their Legendum Aureum, and then Dor∣mi secure, and so make thereof a Compost, or, as it is called at Louen, a Brodium, such as the Heretikes must needes bur••••, if they taste but one spoonefull of it. And this is the inuincible Panoplia, or Stratagēma, that is, The defensible furniture & figh∣ting weapons of warre, which the right honourable Bishop Guilielmus Blinda∣sinus vseth. This is the Verbum nō scrip∣tum, the vnwritten worde or veritie, which all Catholike writers doe alwayes stande vpon: this is Consuetudo sanctae Romanae Ecclesiae, that is to say, The v∣sage

and old custome of the holy church of Rome, whereon they boast them∣selues a great deale more, than anie towne doeth of their priuiledges. This is Tradi∣tiones patrum, The traditions of the fa∣thers, of which the children do boldly boast and bragge: In summe, this is the ground and foundation of the hellish Catholike Ro∣mish beliefe, wherevpon our dearely belo∣ued mother the holy Church doth stande so fast, as it will be verie harde for all the di∣uels of hell to blowe her off with all their bellowes.

The xi. Chapter. VVhich teacheth, how that vpon this foundation, Here∣tikes must be examined. And what questions are to be proponed vnto them in the inquisition.

THerefore the order and maner to dis∣pute with Heretikes nowe adayes,* 1.249 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 in∣tents, 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 o∣uerthrow 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 Scripture: for that is but one witnes. And it is a common pro∣uerbe: Vnus testis, nullus testis, One wit∣nes, no witnes: but they must proue it to be directly against all these before rehear∣sed, or else they remaine in the sacke: and by this meanes shall we (without doubt) get the victorie and vpper hande ouer all our enimies. For by this foundation are al the Lutheranes, and Huguenotes, con∣demned, banished, and accursed. Vpon this grounde they are deliuered ouer into the hands of temporal officers, as ranke Here∣tikes. Vpon this foundation are they at the last pitifully murthered & burnt. And wher∣fore? For this is the verie foote wherevpon men do condemne for Heretikes, all such as do not beleue al, whatsoeuer the holy church beleeueth. It skils not out of what grounde

they haue fetcht this: whether out of S. Francis vineyard, or out of the goldē Le∣gend, & liues of the ancient Fathers, or out of the Decrees & Decretals: that is all one, so that it tend to the benefi••e & esta∣blishment of the holy Church of Rome. For as it is before declared, that is onelie the foundation of the holy Catholike and Ro∣mish Christen faith. Therefore whatsoeuer dependeth therevpon, must (of necessitie) be esteemed, receiued, and taken for a special article of our beliefe: and whosoe∣uer will not so accept it, they are damned without mercie: yea, although they had both Paul and Peter ten times for their ad∣uocates: and ten dozen of Bibles on their side will not serue: for they shall neuer be demaunded, whether they do beleeue the Scripture and the Bible? or whether they holde the writing of Paule for the woord of God? or whether they doe not acknow∣ledge themselues to be poore, miserable, lost, and condemned creatures, by the fall of Adam, and the children of wrath and damnation? And that God of his meere mercie and pitie (without any desertes) hath loosed and redeemed them? For all this is but brabbling, it shall not be deman∣ded

of them, whether they do not stedfast∣ly beleeue, that they onely (through the one∣ly oblation of the bodie and bloud of Iesus Christ, once offered vpon the crosse) are iu∣stified before the face and iudgement seate of God? For that is of no importance. And much lesse shall it bee demaunded of them, whether in time of their neede, they do call onely vpon the onely liuing God, through the mediation and intercession of our onely mediatour and intercessour Iesus Christ? For that is altogether Lutherall. What shall be demaunded of them then?

* 1.250First, and before all, whether they doe not beleeue that the holy Church of Rome, is the Ladie and Queene ouer all Chur∣ches, and that the Pope of Rome is the heade of the same? And whether they doe not beleeue all, whatsoeuer this Church beleeueth? After that, if they do not beleue in the holy Masse, in Purgatorie, in the mi∣racles of men Saints, and women Saints? Also, what they doe thinke of the holy Re∣liques? As for example, If they do not be∣leeue in the foreskinne of our Lord Iesus, which is at Antwerpe? in a second, which is at Rome: in a thirde, which is at Be∣zancon: in a fourth, which an Angel

brought once from Hierusalem, into the towne of Aken: and lastly; in one whiche is seene and worshipped in an Abbay at Poytears in Fraunce?

Item, whether they do not beleeue in the Cribbe which is at Rome in our Ladies Church, and in our Lordes shooes, which are likewise at Rome, in the holy place called Sancta Sanctorum?

Item, in the Dice wherewith they did play vpon his coate, whereof some are at Triers, and some at S. Sauiours in Spaine? In the Sponge wherewith they gaue him vinegre to drinke, which is at Rome at S. Iohns de Laterane? And in the tayle of the Asse, whereon hee rode, which is set foorth with great deuotion at the town of Genuen in Italie, &c? What accompt they make of the three Kings which lie at Colen: & yet are likewise at Milane in Italie: of S. Iohn•• head, which is to be seene at Ghent: notwithstanding that they of Ameens con∣••ende, that they haue it?

Item, what they esteme of Iosephs bree∣ches which are at Aken, with our Ladies smocke? And further, what they thinke of our deare Ladies needles, her sowing thred, and her workebasket, which lie in

her siluer chist at Halle, where many good∣ly miracles haue bene shewed: and of her girdle, which is there likewise: by vertue whereof so many women haue conceiued with child: & of her milke which is so plen∣tifull in manie places, that seuen of the best kine in Holland are not able to giue so much milke in ten yeres. Of the holye bloud at Bridges, of the holy Sacrament, of miracles at Bruxols, at Saint Goels church, which is a pre••te litle round thing made of very bone of iuorie: and yet our deare mother beleeues, that it is very flesh and bloud. After this shalbe demaunded of them, what they do beleeue, of all the glori∣ous Saintes. As Saint Lieuen, S. Gom∣••er, S▪ Rombol••, S. Goele, S. Iob•• of W••semale, S. Ioyce in Flanders, where men get children, and mo such other like Saintes and Patrones of the holy church▪ which haue wrought so manie miracles, as in very deede no man can tell. And if the•• doe not beleeue al this, then the matter is cleare, that they beare the whole burden on their backes. And wherefore? Because they do not beleeue al that the holy church doeth beleeue, and therefore they can be no good christen men. Therefore is Maister

Gentianus, worthie to be shrined in golde, and set vpon an altar, seeing that hee hath with fewe wordes so substantially taught the very right way to bridle and bring vn∣der these heretikes, and to put them all in a cloake bagge: specially those which doe not beleeue whatsoeuer the Church beleeues: all such are vnbeleeuing and damned He∣retikes.

The xii Chap. VVherein is declared, that the Lutheranes are with this foundation so valiantly assalted on all sides, that it is not possible for them to escape any way: and what is the last argument to be obiected against them: is, de∣clared and proued by the example of Transubstantia∣tion.

WHat maruel is it then, that a sim∣ple yong man, whom hee calleth Brother Ligier, durst not dispute against Master Gentianus? For who dare bee so bold as to looke such a stout Goliah in the face? I let alone speaking to him: no, and I would not counsell the Huguenotes to take vpon them so to do. For whereas they thinke perhaps, with a sling to hit this Gi∣ant in the forehead with the corner stone of Gods worde, and to fell him downe to the grounde: yet must they knowe, that all the matter is not ended there. For in place of

one, there will starte vp by and by, and innu∣merable companie of stout and valian: Champions, which will assault them on all sides. For besides all the holy fathers, the Popes of Rome, besides all the noble and right honourable Cardinals, all forkehea∣ded Bishops, all fatte Abbats, and proude pra••ing Prelates, there will yet come (as Gentianus here doeth bragge) a great companie of men Saintes, and women Saintes, glorious Martyrs, comlie Con∣fessours, and excellent Doctours of the Church, which the Pope him selfe hath ca∣nonized, 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 siw••her, there will come such a com∣panie of goodly miracles, which surely are so perfectly and also vnreproueably regi∣stred in the golden Legend, that the Here∣tikes must nodes be packing away, if they will do wisely, and followe good counsell. For if it were se••, 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,* 1.251 and they will bring in al their Syllogismes, their Sortes currit, their Quidditat••s, Realitates, Formalitates, Ecceitates, Identitates, Secundas inten∣tiones, 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 qui∣uer, a strong and a swift bolte or argument, which the scholemen cal a 1.252 Argumentum a fasciculis, that neither Bible nor Testa∣ment, neither Peter nor Paul,* 1.253 shal be able to helpe the poore heretikes: & so they must altogether daunse into the fire, and be burn•• to ashes. This is most true and apparant, and needes no proofe or witnesse. Notwith∣standing, seeing that Gentianus him selfe▪ to shewe his stoutnesse and noble courage, doeth alledge and bring forth a certeine ex∣ample▪ as it were for an attempt or skir∣mishe: therefore will I take the same vpon me, and explane it further: ••o the ende, that euerie man may see, with what strong wea∣pons our deare mother with all her souldi∣ers, 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,* 1.254 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 Catho∣like, Apostolicall, Papisticall, Romishe Church, with her Pontificall seate and crowne, with all her Cardinals ha••tes, Bi∣shops myters, Abbats slaues, Priestes crownes, Monkes cowles, and Doctours hoodes, doe not onely beleeue so, but like∣wise do specially commande, & will so haue it in dede: that al other persons shal so like∣wise beleeue, and that vpon paine of deadly sinne? Wel then, it is a sealed ••loth▪ there is no more to saye to the matter▪ For Io∣hannes Scotus hath him selfe said abso∣lutely, That if those fiue woordes should

be spoken in a market place,* 1.255 or in a Ba∣kers 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,* 1.256 and heare at Brux∣els, in Saint Goels Church, where the Iewes stand painted, which did sticke the holy Sacrament there through with dag∣gers, and the red bloud came running out. For you may yet see red spottes painted vpon it.* 1.257 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,* 1.258 did fall verie deuoutely vpon his knees, and did open his mouth so wide, that Saint Anthonie of Padua did est••eme the same for such a great miracle, as doth who∣ly confound these Heretikes with hide and haire thrust in their throtes: as is in his Legend set forth more at large▪ 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 Gen∣tlewomans sake, which could not well be∣leeue that it was fleshe. Likewise, it is written,* 1.259 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 lear∣ned of the Priest: and soudenly all the doaw was turned into flesh: and the water, wher∣with 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 mat∣ter, would gladly haue pla••ed the like pa••el to the intent to haue made of the cra••tes of bread which they had begged, with the say∣ing

of these fiue wordes, a good flesh hotch∣potch or gallemawfrie:* 1.260 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 shri∣uing her. Now is it not plainly written in the booke of that holy Monke Leander Al∣berte 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 Thal∣mood, & stoutly defend our transubstantia∣tion. The Ethnik poets (& specially Ouid) would likewise follow all a flant to help vs: for they will neuer suffer their cunning (whereby they caused their Hecate & their Iupiter, Elicius with certeine woordes in their sacrifice to come out of heauen in spite of their teeth) to be plucked frō them. And beside that, they would likewise ioyne with vs, to defend their Metamorphosis, that is, their Transubstantiation. And they would bring at their tailes, a band and noble sup∣plie of 113. Bishops, who altogether in a Councel•• at Rome, haue concluded, That it must be so: And that it is the verie flesh of Christ, not onely sacramentally, but the verie bodie in deede, and as they terme it, Sensualiter, that it to say, That men may feele and taste it. It is broken with handes, and with teeth torne, eaten and digested. Herevpon they haue accur∣sed all those that doe not so beleeue. And with them should be coupled all the great,

wise, and profound Doctours, and senten∣tious writers, to wit, Paschasius, Lācfran∣cus, Thomas de Aquino, Scotus, Inno∣centius, Comestor, Amarcanus, Gerson, Gabriel Biel, Durandus, Alexander de Ales, Occan, Petrus Hispanus, Albertus Magnus, Raimundus Lullius, Petrus Lō∣bardus, Petrus de Aliaco, Petrus de Bella pertica, Rabanus, Panormitanus, Bricot and Halcot. And these would drawe forth with them, al the good Catholike men, that haue bene in our time. And these noble Cardinals specially would make a great stirre in the field, as Thomas Caritanus, Reginaldus Polus, Stanislaus, Hosius: and these deepe Doctours, Master Sylue∣ster Prierias, Thomas Radinus, Ambro∣sius Catharinus, Iacobus Hoochstrata∣nus, Iohannes Cochleus, Iohannes Ecki∣us, Iacobus Latomus, Magister noster de Quercu, Iohānes a Louanio▪ Iodocus Ti∣letanus, Ruardus Tappard ab Enchusia.

In summe, all the Doctours of Paris, of Louen, of Collen: yea, all the Licentiates and Bacchelers, all these would set so stout∣ly on euerie side vpon these Heretikes, that they may thanke God, if they get frō them without leauing a limme behinde them:

For they would (vndoubtedly) teare them in pieces, with their teeth, and swallowe them vp whole haire and hide, euen as they do with their god: Or if it were so, that they could not well bring that to passe, by rea∣son that the Heretikes are more heauie to digest, than their god in the Masse is, then there would come to helpe them, Maister Deane Romist, the Procurour Generall, with a great companie of Catchpolles, & hangmen, with staues and stakes, with fire and sworde, with strawe and fagottes, and would set them on fire, and so burne them vp by clusters: and then their disputing were at an end. Then also were S. Paule packt vp in a male with all his Prophets & Apostles. Would not the matter go well then with these Heretikes & Lutheranes? No, no, it is much better for them to tarie at home with their Paule, than to deliuer him againe a freshe into the handes of the Iewes. In summe, our Maister Genti∣anus hath great reson, that he, like a strong and inuincible Goliah, doeth so stoutly o∣uerbragge and outface all the whole heape of these Caluinistes, Zwinglians, and Hu∣guenotes: yea, so couragiously, that they dare neuer be so bolde, as to come againe

in their sights, to dispute against the fa∣gots. So that nowe his conclusion & knit∣ting vp of the matter, ramaines f••••st and vnremoueable, as specially, That they are misbeleeuing Heretikes, seeing they do not beleeue all what soeuer the holie Church beleeues, and so consequently do denie the xii. Articles of the faith.

Notes

• * 1.1

  Lutheran•••• & Hugue∣notes are Heretikes▪
• * 1.2

  Church of God and Heretikes.
• * 1.3

  Ioh. 10.3, 4, ••, 14, 25.
• * 1.4

  Iohn 10.1••
• * 1.5

  Mat. 15.9.
• * 1.6

  Ioh. 10.9.
• * 1.7

  Iere. 7.4.
• * 1.8

  Ephes. 2.20.
• * 1.9

  Esai. 59.21.
• * 1.10

  Ephe. 4.15, 16.
• * 1.11

  Colo. 1.18. and 2.19.
• * 1.12

  Iohn 15.6. which wit∣nes is to this pur∣pose set foorth of Iohn Audre as Panormi¦tanus, Ho∣stiensis, Ber∣nardus Lut∣zenburgen. in the 4. boke of the Heretikes in the 5. part, and by other moe Catholike wr••ters.
• * 1.13

  Iohn Patri∣arch of Cō∣stantinople.
• * 1.14

  Bonifac••us ••. the first head of ho∣ly Church. Phocas.
• * 1.15

  Popes ac∣co•••••••• for Antichrists
• * 1.16

  The Grekes against the Pope of Rome.
• * 1.17

  Iohannes the 23. pope.
• * 1.18

  The Grekes do answere pope Iohn. This doth Iohn Man-deuil write of in his 7. booke.
• * 1.19

  E••genius 4
• * 1.20

  Constanti∣••us. Leo.
• * 1.21

  Images forbidden & despised.
• * 1.22

  The cause wherefore the Popes did diuide the Empire
• * 1.23

  The Grekes and the Ger¦manes did withstande the forbid∣ding of prie∣stes to ma∣rie, ••il Bo∣niface 8. did set it vp by force. Berthramus
• * 1.24

  Nota.
• * 1.25

  Io. Scotus.
• * 1.26

  Berēgarius.
• * 1.27

  Huldricus Bishop of Auxburge.
• * 1.28

  Bernardus.
• * 1.29

  Iohannes Sarisburien.
• * 1.30

  Petrus Bloix.
• * 1.31

  Deuilish Griphines.
• * 1.32

  Petrus Val∣do.
• * 1.33

  Petrus de Vinea.
• * 1.34

  Guilielmus de sancto Amore.
• * 1.35

  Petrus Cass.
• * 1.36

  Dulsimus.
• * 1.37

  Iohn VVi∣clef.
• * 1.38

  Iohn Hus.
• * 1.39

  Hieronym. de Praga.
• * 1.40

  Nicholaus Clemangis.
• * 1.41

  Oldecastell.
• * 1.42

  VVight.
• * 1.43

  Paul Cravv
• * 1.44

  Hieronym. Sauanerol••
• * 1.45

  Okam and Dante.
• * 1.46

  The Pha∣riseis glo∣ses.
• * 1.47

  The church is aboue the Scrip∣ture.
• * 1.48

  Deut. 4.1, 12, 32. Pro. 30.6. Apo. 22.18. This is thus set forth by Ioh. Ecki••s in his book called En∣chiridium loco. com. Guilielmus Blindasinus
• * 1.49

  The ten cō¦mādemēts falsified. Look in the Catechisme or the sūme of our be∣leeue, prin∣ted at Ant∣werp by the commande∣ment of the King of Spaine. Item, look in Thomas de Aquino vpō the ten commande∣ments, and vpon al the catholike doctours euerie one of them. All which haue cleane left out the se∣conde com∣mandemēt▪ in the lett∣ting foorth of the ten commandements. Mat. 26.27. Ma••. 14.23. Lu. 22.17. 1. Cor. 11.2•• 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.
• * 1.50

  This stan∣deth in the third booke of the Coū∣cels, in the Councell of Constance, in the 14. ses∣sion.
• * 1.51

  1. Cor. 7.9. and 2.
• * 1.52

  1. Timo. 3.4. A charge to the bishops Heb. 13.4. 1. Tim. 3.4.
• * 1.53

  This is set foorth in plain words in the De∣crees 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 like∣wise in the book of the Sentences, in the 17. dist. ••n the 4 chap.
• * 1.54

  In the 4. Epist. of Pope Cere. in the first book of coū¦cels fol. 422 col. 2. and 423.
• * 1.55

  This stan∣deth euen thus word for word in the booke of Decrees in the chap. Sors nō est, causa. 26. quaest. 2.
• * 1.56

  Math. 5.32.19, 7. Mar. 10.4. Luke 16.18. 1. Cor. 7.10,
• * 1.57

  Christning breakes matrimonie of the com∣mon & laye people.
• * 1.58

  Deus dedit.
• * 1.59

  In the chap. Peruenit, causa 31. quaest. 1.
• * 1.60

  Conc. Trib. the 6. chap. & in the de∣crees in the cap. Impu. & in the ca. Si quis sacr. caus. 27. quaest. 1. In the chap. Hac ratione cau. 31. qu. ••.
• * 1.61

  Rom. 7.2.3. 1. Cor. 7.9.28. 1. Tim. 5.14.
• * 1.62

  Strange languages in the Church.
• * 1.63

  1. Cor. 14. the whole chapter thorough.
• * 1.64

  E••lcius in his Enchei∣redion.
• * 1.65

  Figius in libro cont. Hosius in a certeine boke which he set out of this matter onely.
• a 1.66

  Deu. 4.2.5 32.12.4, 8.13.32. Iere. 11.4.8. Esai. 1.12.2••.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 tho∣rough. Deut. 16••22 Esai. 40.41 42. whole through. Iere. 10. Abacuk. 2. Ps. 115. and in other in∣numerable places.
• * 1.67

  1. Iohn. 5.21 Leui. 19.26 De••t. 18.10, 11.
• * 1.68

  Con. Lao∣dicen ca 30 Con. Cart. cap. 39. cap. Non opor∣tet. cap. Au∣guris. caus. 26 quaest. 5. L. Vnica co. de thesauris lib. 10 cap. illos. 26. quaest. 2.
• * 1.69

  Coniuring.
• * 1.70

  This con∣iuratiō you shall find worde for word in the Masse booke.
• * 1.71

  More con∣iurations.
• * 1.72

  Nota.
• * 1.73

  Senora Maria Osorio.
• * 1.74

  Christning and coniu∣ring of Belles.
• * 1.75

  Bonifa. 8. C. alma ma¦ter F. adijci∣mus, de sen∣ten in sexto And Gre∣gorie 9. Ea permittim, in decreta. 4 de Senten∣tia excom∣municat. Peruse like wise Philip¦pum Fran∣cum vpon the saide Cant. Alma mater. F. ad∣ijcimus nu. 4. & other Canonists. Caldar. in tract de interdictis. in par. un. ••7 Iohn Cald. Albert. de Rosat. in dictionario sup••r verbo Campane.
• * 1.76

  Processes for the knol¦ling of Aue Maria.
• * 1.77

  Christning of ensignes.
• * 1.78

  Iodocus Tiletanus not conten∣ted with the Gospel.
• * 1.79

  In his booke writ¦ten agaynst the confessiō of the prea∣chers of Antwerpe.
• a 1.80

  This is al¦so specified▪ in ••ecisio∣nibus rote, in decisio. 1. num. 3. in nouis & Anton. Ma∣ria in addit. 1 decis. rote nouas de Bigamis nu•• ••. & is like∣wise defēded by the Iurist Ca••olo rui∣no in cons. 109. num. 1 in the 5. booke, and of Sigismū∣dus Neapo∣litanus.
• b 1.81

  Eckius in Encherid. Locorum communi••, in the chap. Ecclesia.
• * 1.82

  2 Tim. 3.15.16.17.
• * 1.83

  1. Gal. 8.9.
• * 1.84

  Cap so••s. non est. 26. qu••st 2.
• * 1.85

  Col. 2.2.3.4 5.6.7.8.9.10. and 20.21.22.
• * 1.86

  The rules or 〈…〉〈…〉, Domini••ke, 〈◊〉〈◊〉, & Barnarde.
• * 1.87

  1. Pet. 2.2. Iohn. 14.29 Iohn. 15.15. This is specially written in the 5. booke 〈◊〉〈◊〉 de••re. in the Bul of Pope Nicholas 4. beginning exiit qui se∣nec his. 1. de verborum signis.
• * 1.88

  This stan∣deth plainly in their Le∣gends▪ and in the booke made of the might of our Ladie Rosa Crans which Ala∣nus did make by the inspira∣tion of Ma∣rie the E∣gyptian or of Egypt.
• * 1.89

  To die in a gray friers habite.
• * 1.90

  Conformi∣ti••ies.
• * 1.91

  Iesuits.
• * 1.92

  Egnatius Leguiola.
• * 1.93

  Garaffa.
• * 1.94

  This is spe¦cially writē in the 5. booke Sacri De••re in the Bull of pope Nicholas 4 beginning: Exi••t qui se∣mina••. Nec his quis. ••. de ve••b. signi••.
• * 1.95

  Pauline. Gastaline.
• * 1.96

  Iulia causes the yong men & mai∣dens to lie in one bed together.
• * 1.97

  〈◊〉〈◊〉 old wife of Venice.
• * 1.98

  A subtil fa∣shion of a Bible.
• * 1.99

  Names of diuers or∣ders of reli∣gion.
• * 1.100

  Of mens cloisters.
• * 1.101

  Orders & cloisters of women.
• * 1.102

  Brother∣hoods.
• * 1.103

  Knight brethren.
• * 1.104

  It is sinne against the holye Ghost, to do any thing against the Popes de∣crees.
• * 1.105

  Iohannes Blindasinus
• * 1.106

  Iere. 23.29.
• * 1.107

  Hebr. 4.22.
• * 1.108

  Iohn 5.34. Iohn 7.19.
• * 1.109

  2. Pet. 2 19. Psa. 119.1••3
• * 1.110

  Esai. 8.20.
• * 1.111

  Ephe. 2.20.
• * 1.112

  Capitulo. Si Roman. parag. quib. ad hoc. dist. 19.
• * 1.113

  Iohn 2, 27.
• * 1.114

  Euangeliū aeternum at Paris.
• * 1.115

  This doth Mat Pa••••s. write being in those dayes a wri¦ter of Histo¦ries.
• * 1.116

  In the foresaid ca. Si Roman. dist. 13.
• * 1.117

  In the 3. ••••oke and 〈◊〉〈◊〉, be∣ginning: Fra••••••scu•• sublin. ••ur.
• * 1.118

  Confirmi∣tes of Saint Francis bet¦ter than the Gospel: yea S. Francis is set in Lu∣cifers chaire aboue An∣gels.
• * 1.119

  Iodocus Rauesteyn Tiletanus in his book written a∣gainst the cōfession of the prea∣chers at Antwerpe, printed in Anno. 1567
• * 1.120

  1. Pet. 1.23.
• * 1.121

  This hath also amōgst other bene openly de∣fended by Siluester Pr••erias chief••st ••ard of the popes court in his booke writ∣ten against Martin Lu∣ther.
• * 1.122

  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 ne∣sciat 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 meri∣tis. l••b. 1. cap. 22. In the booke de natura & gratia. cap. 51. and in his▪ 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 1.123

  August. vpon these wordes of Iohn, who∣soeuer hath the bride. c & Athanasius in the begin¦ning of his booke a∣gainst the infidels. Origene in the 7. ho∣milie or ser¦mon vpon the prophet Ezechiel, and in the 7. homilie vpon Esaias, Hilarius vpon Matthaevv. Irinaeus in his 2. booke Cap. 56. agaynst Valenti∣nus. &c. and in his 72. Epistle.
• c 1.124

  Tertullian in his boke de Praescrip∣tionibus Haereticorū. Cyprianus in his ser∣mon of the baptising of Christ, and in his 3. Epistle ad Ce••i••i••▪ and is brought in in the chap. Si••olus. dist. 5. where∣with doeth likewise agree Cap. Si frustra cadem distinct. Chrysostomus in the 4.9. Ser∣mon 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. Ambro∣sius vpon the 4. chap. of the epistle to the Corinthians.
• * 1.125

  The holy Church is aboue all auncient fathers.
• * 1.126

  Bookes of the ancient fathers fal∣sified.
• * 1.127

  Cap. Si Ro∣man, dist. ••••.
• a 1.128

  Monarchy is to say a realme or region, go∣uerned at the wil and discretion of one man onely.
• b 1.129

  Augustine in his boke de Praedesti∣natione sā∣ctorum, in the booke de bona per seuerantia, de natura & gratia, de fide & ope∣ribus. de per¦fectione iu∣stitiae, tho∣roughly. Item in his retrac∣tations. Itē vpon the 70. Psal. and vpō the 31. Psal. and in many other places mo.
• c 1.130

  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 1.131

  Augustine in his booke of true Religion, and in the Booke called Con∣fessiones. In the 10. Booke and 42. chapter. Item in his 4. booke to Boniface in the 4. chapter.
• e 1.132

  Agustinus in his first book of the vse and pro∣fessiō of holy Church. 34 Chapter, and in the 44. Epi∣stle writen to Maxi∣minus.
• f 1.133

  Augustine vpon Iohn in the 24. treatise. Leo in his fiftenth E∣pistle to the Palestins.
• g 1.134

  Epipha∣nius in the the thirde part of the thirde Booke of Heresies, in fiftie and one Heresie. This doeth Epiphanius set foorth, in the Epi∣stle 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 1.135

  Ambros. vpon the e∣pistle to the Romanes, the 1. chap. of the death of the Em∣peror Theo¦dosius, in the 3 part of his bokes August. in his 49 epis. to Deo gra∣tias presb. & vpon the 113 Psal and whole tho∣rough in his booke de ciuit. dei. Lactantius whole tho∣rough in al his bokes and special∣ly 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 explana∣tion 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 1.136

  Cyp in tract de simplicitate praelat. and is rehersed. cap. loquī. dom. 24. quaest. 1. Hier. vpō the epist of Tit. 1. cap. Chrysost. hom. 35. and the 20. chapter of Matthew, and standes cap. vlt. dom. 40.
• i 1.137

  Gregorius in the epist. ad Eulogiū Patriarch of Alexan∣dria, and in the 35. epis. to Iohn Bi¦shop of Cō∣stantinople, and in the 6 booke of the epistle to Maurice. ca. 94. Pelagi••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 Do∣tius, in the thirde chapter, saying▪ Let no man take vpon him to be bishop of bishops. Tertullian in the 4. booke agaynst Mer••io Augustinus. against Amantius, in his first booke 12. chapter Cy∣prian 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 ▪3. chapter vpon Sophanius. Gelasius in the cap. compe••imus de consecra. dist 2. and many other mo.
• * 1.138

  Irinaeus in his 5. booke against he∣resies, which is of Are••as, and Andreas, bi∣shops of ••e¦saraea after∣wards fol∣lowed. Tertullian. in his boke against the Iewes, in the 3 booke agaynst Merchio Hierony∣mus, in his epistle to Marcellus.
• * 1.139

  The Holy Church a∣boue all Councels.
• * 1.140

  Generall councel ne∣uer came to any good ende.
• * 1.141

  Cap signifi. ffaiunt, & de electione & electi po∣stea.
• * 1.142

  In the coū¦cel of Late∣ran 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. sessiō.
• * 1.143

  Councel of Trent.
• * 1.144

  The holy Ghost shut in a male.
• * 1.145

  "Or, Ty∣rannicall torture.
• * 1.146

  Capi. Non decet. dist. 1••
• * 1.147

  In the Booke of the Coun∣cel in the 14 15. and 16. quest.
• * 1.148

  Loke in the leafe follow¦ing.
• * 1.149

  In the coū¦cel of Con∣stāce, in the 15. session.
• * 1.150

  Iohn 17.
• * 1.151

  Read here∣of Pet. Pau. Ver. who was a gret while in that coūcell him selfe.
• a 1.152

  That is, Touch not the head:
• b 1.153

  That is, For so it pleaseth vs
• * 1.154

  Wherefore the Coun∣cell is called General.
• * 1.155

  In the Bull De editio. of the coun∣sels which begin thus, quum prop. and was set forth an. 1545 the 6. of De¦cemb. in the name of pope Paul the third.
• * 1.156

  These are the words of the Buls of Indictiō
• * 1.157

  Bulla Indi∣ctionis.
• * 1.158

  Read the Bull of the Councell of Laterane, set forth in an. 1512. in name of Pope Iul. 2.
• * 1.159

  This is written in the book of Councels in the 2. booke and in the De∣crees chap. multis den. dist. 17▪
• * 1.160

  Chap Imo dum, in the 17. dist.
• * 1.161

  Looke in the fo••••said Councell Lateranen. in the 2. ses.
• * 1.162

  The Coū∣cell of Man∣tua.
• * 1.163

  Simonie of the Clergie
• * 1.164

  Councell of Rome.
• * 1.165

  Simonie of Bishops
• * 1.166

  Triburine.
• * 1.167

  Burying.
• * 1.168

  Coū. of Ba∣sil the 21 ses.
• * 1.169

  Councel of Mentz.
• * 1.170

  Con. of La∣terane.
• * 1.171

  The Pope an•• heretike and Apo∣stata.
• * 1.172

  In the▪ 36. chapter of the councell Eliberi.
• * 1.173

  Images forbidden.
• * 1.174

  In the first booke of Councels. ••oli. 627. chap 3.4.5.6.7.8.9.10. and so fol∣lowing to 25. Con Affric. can. 81 82.83. Mileuitano can. 3.4.5. and in the decrees, can placuit vt quicun{que} ca. quisquis dixerit gra∣tiam de cō∣secra. dist. 4.
• a 1.175

  Read the Churchly historie of Socrates, the 11. Cap. of the first booke▪ and Sozomen. in the 22. chap. of the 2. booke, & the decrees Cap. Nicena Syno dist. ••1. & Con.
• b 1.176

  Gan. Can. 1.4.9.10.14. and in the decrees Si quis discernit. Di••••incti. 28 ca. Si quis nuptias. cap Si quis vel virginitatem. cap. si quis proprer Deum. dist. 30. & cap. Si quis vitupera••. dist. 31.
• c 1.177

  Read the decrees▪ ca. quoniam in Romano. Dist. 31.
• d 1.178

  Con. Gā. can. 2. and in the de••crees. can. Si quis car∣nem dist. 30
• e 1.179

  Con. An∣cyrano. 27.
• f 1.180

  Con. Grā. in the con∣clusiō of the Councel.
• g 1.181

  Con. Nice. in the▪ 6. Ca¦non, like as Ruffi▪ doth set it forth in his hy∣storie.
• h 1.182

  Con. Cō∣st••••t. can. 2. beginning Qui vl•••• a quamque Dioc••sim sunt Epis∣copi &c.
• i 1.183

  And per∣use the coū∣cel of Affri∣ca, in the first booke of the coun∣cels the••e you haue these orders can. 92. and at the end of the coūcels, are the let∣ters of the coūcel writ¦ten to the Popes, Bo∣nifacius and Cele••tinus.
• l 1.184

  Con. Can. •• Can. ••.
• k 1.185

  In the cō. of Mil. ca. 21. Read also can. prisb. 11. quaest. 4. and can. psal. 4. vt presb. 2. quaest. ••.
• m 1.186

  Con. Aff. can. •• and in the decrees ca. 1. dist. ••9. Cap. Con. di 10. ca nul∣fas est dist. 1••.
• * 1.187

  Ca. Consi∣dimus 25. quaest. 1. ca∣nulli. 25. quaest. 1.
• * 1.188

  The coun∣cel of Basil aboue the Pope.
• * 1.189

  The Ro∣mish church & the Pope aboue a••ca∣nons and decrees. Cap. 4. Cap. viola∣tores. 25. quaest. 1. ca. nemini. 17. quaest. 4. ca. de libel••is. dist. 20. cap. nul. fas est. dist 19. This is set foorth with plaine wordes in the chapter Ideo perm••t tente ff. his i••a. 25. quaes. 1. Read like wise cap. preceptis. dis 12. & ca. Si quis. 17. quaest 4.
• * 1.190

  Popes a∣gainst their owne de∣crees.
• * 1.191

  Philip. De∣cius in ca. 1. no▪ 49. de constit.
• * 1.192

  Cap. confi∣dimus. 25. quaest. 1. ca. constit. dist. 10 ca. con∣tra statut. ca. sunt qui∣dā 25. quaes. 1. ca. ideo permittente 25. quaest. 1. ca. Iusticiae. 25. quaest. 1.
• * 1.193

  Vpon the before writ¦ten chapter, const. dist. 10.
• * 1.194

  De consecr. dist. 2.
• * 1.195

  The sacra∣ment a spi∣rituall food.
• * 1.196

  Bishops like in au∣thoritie.
• * 1.197

  By this the lay peo∣ple ought to receiue in both kinds.
• * 1.198

  Cap. cōpe∣rimus de const. dis. 2. Fra Petrus ca. lacrimae. ca. sacrifici•• ca. dici ca. magna pi••∣tas. ca. faci∣lius. ca. con∣uertimin. & mo other de penis tent. dist. 2.
• * 1.199

  Ca. Si quis docuerit. ca. Si quis discernit. dist. 28. & ca. Si quis nu∣ptias. dist. 1••▪ 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. glo∣ria episcopi. ca. concesso 12. quaest. 2. & cap. duo sunt genera ca. cleric. 13. quaest. 1.
• * 1.200

  The holy Church of Rome the verie knot of all wri∣tings de∣crees & coū¦cels.
• * 1.201

  This is so set forth in the coūcell of Nice in actione 4. and is like∣wise set out by Eckius in his Man.
• b 1.202

  This for¦bidding stā¦deth in the first booke of the ••oun∣celles Con. Afric. can. ••2 and the let∣ters of the popes whi∣che had pro¦cured to haue all ap∣peales sent to Rome, are set out in the end of the coūcels.
• c 1.203

  Ca. Plac. vt Pres. 2.4.6.
• d 1.204

  Ca. Comperimus de con. dist. 2. & the glosse vppon the worde aut integra.
• e 1.205

  Euen so doth the glosse answere vpon the demaunde in the Cap. Constitutio∣nis, dist. 10. whereas is saide, That no Decrees are of value, which dissent from the good seede.
• * 1.206

  These by∣textes doth the glosse bring vpon the decrees, That euery man shall receiue the Lords sup∣per inconti∣nent as the consecratiō is done, cap. peracta de consecrati∣one. dist. ••.
• * 1.207

  holy church helpes her selfe with the opini∣ons of here∣tikes.
• * 1.208

  Reade Au∣gu••t. in the boke of He∣resies, and where he writes a∣gainst the Pelagians Ephes ••.8. Phil. 2.13.
• * 1.209

  Rom. 3.24.
• * 1.210

  In the coū¦cel of Trent in the 7. sess. Can. 10. & in the 14. ses. can 8.
• * 1.211

  Theodoret. in the 4. boke of the Heretikes.
• * 1.212

  Cap. omnes fideles. dis. 3. cap. ••. de poe¦nit. dis▪ and in the 4. boke of the Sent. in the 14. dist. ca. 1
• * 1.213

  Theodoret. in his 4. booke cont. haeret.
• * 1.214

  Apolloni∣us in his booke a∣gainst the Montani••s. and Euseb. in his 5. boke, cha. 1••
• * 1.215

  Theodor. in the 3. booke Epipha••. in the seconde part of 3. boke in the 51. Heresie. Theodor in the 1. booke
• * 1.216

  Irinaeus in the 1. booke against He∣resies in the 24. Chap.
• * 1.217

  Act. 8.19.
• * 1.218

  Azoar. 1.
• * 1.219

  The holy Ro. church borrowes many thīgs of the Iew¦es.
• * 1.220

  Petrus Ga∣latinus in his booke Of the Se∣crets of the Catholike truth. in the 6. chap. of the 10. boke
• a 1.221

  This you shall ••••••de written in one of their bookes cal∣led Midiasc••h••l••t, which is▪ to say, The ex¦planation of the Eccle¦siast••s, or sen¦tences of Salomon. Eccle. 7.13.
• b 1.222

  In the boke called Galirasepa, which is to say, The ex¦planer of the hidde or secret thīgs
• * 1.223

  Reade Munster in his Hebrewe Dialogue of Messias.
• * 1.224

  Cap. Ieiunio. dist. 76.
• * 1.225

  Read ouer and peruse the de∣crees through∣ly in the 1. dist. de co••secrat. and speciall•• the 2. chap. Item the dist. 21.23.77. throughly, and many other mo. Item peruse throughly the booke of Du∣randus, and spe∣cially where he speakes of sa∣crifices and altars.
• * 1.226

  Touching this lo••ke vpon the scripture. Iohn. 12.12. Matth. 23.7.
• * 1.227

  Mat. 27.6.29.31.32.
• * 1.228

  Cap. consecrat. Si qualiter ergo de consec. dist. 1.
• * 1.229

  Baalim, is as mu••ch to say in Hebrew as a Capteine, a defender, a master, or such like: and there∣fore they did name dead per∣sons and other creaturs which the people did choose to be the••r patrones or capteines, and aduocates, Baalim.
• * 1.230

  The holie Ro∣mish Church doth followe many examples of the heathen.
• * 1.231

  All Saints in place of all heathen gods.
• * 1.232

  This doeth P. Barnardo of Luxenburgh witnes in the booke called Catalogus Hae∣veticorum.
• * 1.233

  Durandus in the booke called Rationale diuino∣rum of••icior▪ in the first booke in the Rubrike De Dedicatione Eccle.
• * 1.234

  You may reade this in the boke of Decrees cap. Clericos ff. pont. dist. 21.
• * 1.235

  In the 4. booke of the Sente••. ••etri Lombardi in cap 10.
• * 1.236

  Numa Pompilius.
• * 1.237

  In the 7 booke of the 〈…〉〈…〉 at 〈◊〉〈◊〉, an 54 cap. 2. dist. 21.
• * 1.238

  Petras de natali. lib. 7. ••ap 3. D••ran 〈◊〉〈◊〉 di∣uino of••••. b 7. Rubr. de festo S. Petri.
• * 1.239

  Iohannes de Vo∣ragine in h••stor. ••ombar••i, cap. 105. Bapti. man∣••uan. fast. 8.
• * 1.240

  Durand. rational diuino of••i. lib. 7 Rubr. de ca••••ed. Petrus de catho. lib. 3. ca. 140. Bap. Mant. f••••t. 414.2.
• * 1.241

  Pythagoras in the first verse of his golden ver∣ses, or aureorum carminum.

  Plato in his boke called Ti∣meus, whom manie as well Greekes as La∣tines haue here in followed. Ezech. 20.18.19.
• * 1.242

  S. George.
• * 1.243

  Chrystopherus.
• * 1.244

  This doth Gui∣do de monte Ro∣cheri•• write in his boke called Enchei••id. sacer∣dot im, that is to say, The Ma¦nuel of priestes in titulo de Sacra¦mentis Eucharist.
• * 1.245

  Traditions of the holy church
• * 1.246

  Ephe. 2.10.
• * 1.247

  This was euen thus concluded at the last coun∣cell of Trent, in the 3. session. where as the determination of the Church was made e∣quall with the Scripture.
• * 1.248

  The Indians haue in one part of the coun¦trie a maner of garment made of the feathers of Popingates of all colours, & the more fanta∣stical & change∣able that their garment is, the more it is esteemed.
• * 1.249

  The examina∣tion of Here∣tikes.
• * 1.250

  Howe men shall examine He∣retikes.
• * 1.251

  Sortes currit, is as much to say, Argumentes: & wordes called also, for that Pe¦trus Hispanus & other writers of the Louens Sophistrie doe for the most part vse those exāples in their Dialectica, and are alway busie therewith.
• a 1.252

  This is an ar∣gument or pro∣phesie of fag∣gots.
• * 1.253

  Sortes currit in these are all fei∣nid names, which the di∣uines alway vse in their subtile disputations, to the end no man shall vnderstād them, but their owne scholers.
• * 1.254

  Thom. de Aquin. in the 3. patte Summar. Item, in the 4. booke of the Senten. and in the Extrauaga••▪ in titulo de cons. missar. all tho∣rough. And ca. Ego ••ereng. through the cō. dist. 2. & in the Clementines, de reliq. & vene∣ratione Sanctor. and by all Ca∣tholike doctors
• * 1.255

  I••hannes Scotus in the 4. booke of sentences.
• * 1.256

  The sacrament of miracles at Bruxels.
• * 1.257

  At Padua.
• * 1.258

  This doeth Thomas de A∣quino set forth: and the Legend of Gregorie, and Vincentius Liri∣nensis, and all other Catho∣like writers.
• * 1.259

  A miracle of the fiue words.
• * 1.260

  This he writes in his booke called the de∣scription of I∣talie. in the 184 leafe▪ the copie whereof was printed Anno 1550. and the same booke is priuiledged by the Pope of Rome.