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.

The second parte. Now doeth followe the exposition vpon the second parte of the Epistle of Gen∣tian Ha••uet, wherein is disco••••sed the ••ight and suf∣ficiencie of the Scriptures, and specially of the exposition of the same. And fu••••her, al the points of the Romish beleefe, are approued by the Scripture. (Book 2)

The Preface, wherein this treatie is diuided in two partes.

NOw followeth in order the second part of this epistle which Master Gentianus doth 〈◊〉〈◊〉 be a fastidi∣ous s••rup••se, that is to say, A morse•• which he can not wel swallowe without chewing, as speci∣ally,

that the Heretikes will mainteine, That we ought not to receiue any doctrine besides the worde of God, set foorth in the holie Scriptures. But nowe there resteth no more difficultie in this matter: for wee haue prepared for him in the former arti∣cle such a pill, that he will lightly slappe it vp, considering what a wide throte he hath. For wee haue substantially and stedfastly herevpon concluded, and also pronounced sentence irreuocable, That the Scripture cannot ouerrule our deare mother the holie Church, nor bring her vnder subiection. And therefore we wil not breake our heads about this matter, but will referre & leaue it to the iudgement of our Maisters of Lo∣uen: intending now to intreate of the vn∣derstanding and meaning of the scripture: wherein we haue two principall pointes to set forth and determine vpon.

The first, that we declare what is the power & authoritie of the holie church, in setting forth the Scripture, and to applie it to her aduantage. The seconde, That we by plaine examples declare, and proue, that she hath finely set foorth this power and authoritie, in the establishing of all the commaundements of her doc∣trine,

ceremonies, and all manner of de∣uotions: so that she doeth not enioy in her seruice anie one thing great or small, but she knoweth finely to fetch the foun∣dation of them out of the plaine texte of the holy scripture, & out of that to make the matter so cleare & manifest, that you may see it euen as well in the darke, as with a candle. These two pointes wee will set forth plainly before the eyes of all men, with the helpe and assistance of the sweet deare Ladie of Halle, & al the sweete hee Saints & shee Saintes at Antwerpe, being there placed vpon the hie altar: and thereto we will call for the helpe of the ho∣lie Ghost, deuoutly saying an Aue Maria. Oremus. Aue Maria, &c.

The first Chapter. That the holy Church of Rome onely hath power to ex∣pound and set forth the Scripture after her will, and as shee doth vnderstand it. And of the keyes and key∣bands which shee hath receiued to that end: and that euerie man ought to be content with her exposition.

NOwe, as concerning the first part, our famous Doctours and Licentiates of Louen & Paris, do ioyntly teach,* 1.1 That the holy scripture is a dūmbe teacher, a boke of dissentiō, a dark, vncertein, doutful, & dead letter, a nose of wax, & a leaden rule.

Which is as much to say,* 1.2 that a man may pull it, bow it, winde it, and turne it which way it shall please him. And therefore they conclude thus, Ergo, the ground and letter of the Scripture is no direction or guide, but that office belongeth only to the right vnderstāding & meaning ther∣of. Now, the interpretations of them ap∣pertein to our deare mother the holy church of Rome onely: And because she hath it in deede, euery man shall be contented with her interpretation, wi••hout anie further canu••sing, ••i••ting, or examining of that which is written: yea, shee doeth plainly fo••bid the common sorte and Laie peo∣ple, to reade the scriptures in their mother tongue. For consider this, they haue found in effect, and by experience, that the Here∣tikes and Huguenotes haue alwayes the Scripture in their mouth, and take vppon them to defende and iustifie by plaine and euident textes, all that they say or beleeue. And they passe not a pinne for all the hidde and profound interpretations, which the holy Church of Rome hath finely founde out, and profoundly set downe, concerning the same.

Nowe, that spites them out of measure:

and to saye trueth, howe can they tolerate or suffer such a thing? yea, when al is said, what mischiefe do these Heretikes meane, that they thinke them selues wiser than all the holy Fathers, the Popes of Rome? with so manie Cardinals of excellent re∣nowme, and honourable Bishops, with such innumerable bandes of learned men of Louen and Paris? Or if so be likewise, that they doe not passe for all their My∣ters, Staues, Hattes, Crownes, Cowles Capes, and Liripippes: yet must they needes remember them selues, that holie Pope Pius the fourth, nowe lately dead, did in the confession of the faith, which he with the consent of the whole Councell of Trent published and set foorth, euen as a watche woorde or speciall marke, where∣by men might discerne true Catholikes from false Heretikes: as in plaine and ex∣presse wordes is written. And first: I acknowledge the holie Catholicall, A∣postolicall Church of Rome, to bee the true mother of all Churches and Con∣gregations. And after that:* 1.3 I beleeue the holie Scripture, according to such vn∣derstanding, interpretation, meaning & signification, as our mother the holie

Church hath alway allowed for good, & at this present doth allow: to whom on∣ly of right doth apperteine to giue vn∣to the Scripture, a right vnderstanding, sense, & interpretation. And herevpon I do promise, that I wil neuer vnderstand, nor interprete the same otherwise, than according to the interpretatiō of the Fa∣thers. This same haue the holie fathers at Trent irreuocably concluded: cōmanding, That no man shall otherwise vnderstande, nor interpret the Scriptures, than our mo∣ther the holy church hath in times past, and doth at this present vnderstand them. Now here you haue a full decision, a setled deter∣mination, & an irreuocable sentence, vppon our question: by vertue whereof, neither delay nor appeale can follow. For you doe heare, to beginne withal, that the worde of God is not of such value or dignitie, that it is of it self worthie to be beleeued: vnlesse it be deckte and set forth with the glosses and interpretation of the holie Fathers of Rome: So that hereof is to be gathered, as all Catholike Doctours also haue writ∣ten: That the Scripture and word of God is obscure, darke, variable, vncertein, vn∣eeuen, rawe, vnfurnished, and vnhand∣some:

but the glosses and interpretati∣ons of the holy father of Rome, and of the great Clerkes of Louen are cleare, lightsome, stedfast, sure, true, euen, plain, fullie furnished, and in all pointes verie handsome and sufficient. It is true, that the pretence of Christ & of his Disciples, was to vtter & declare to euerie man, their doctrine (or at least so much of it, as doeth apperteine to the saluation of man) in all plainesse, simplicitie, & trueth, without any dissimulation or darknesse. For to that end & purpose did Christ chuse simple fishers, and other plaine dealing laie people for A∣postles and Euangelistes: and did therfore thanke his heauenly father, that he had re∣uealed his heauenly wisdome & knowledge to simple & plain mening men,* 1.4 & not to the sharpwitted & deeply learned philosophers of this world.* 1.5 In like maner also did Paule set forth his doctrine before the simple peo∣ple, in al simplicitie & plainesse: yea, he glo∣ried of his simplenesse. Wherevpon the chiefe of the old Fathers, were prouoked diligently to put the laie people in mind, that they should be diligent & readie to pervse & search the holy scriptures, & not to thinke that they did perteine onely to the learned.

And yet notwithstanding, we must now either say, that their intent and meaning was not well grounded: or else, that the chaunce is now changed. For we see, that nowe in these dayes the Scripture is hid frō the Laie people, as a thing dark, dout∣full, & of no sufficient foundation: in place wherof is intruded, & thrust in the peoples hands, glosses, & interpretations, decisions, and determinations of the holie Church: so that thereby it is good to consider, that the scripture is not only darke, but also rough, vneeuen, hard, & stonie: in so much that the Catholike children of the church of Rome might lightly stumble vpon it, and breake their shinnes: or else perhaps be seduced & drawne awry from their right Catholike beleefe. But the foresaid decisions, & glosses are as eeuen,* 1.6 smooth & plaine, as the rockes of S. Goddardes mountaine: yea, they are the very Planers, wherwith the roughnes of the Bible scriptures is shauen off, in such sorte, that they may serue for all pur∣poses of work, to the building vp & pulling downe of the Catholike faith. Therefore, a∣boue all things, we must sticke fast to their glosings, & cleaue close to their interpreta∣tions, & haue litle regard what the plaine &

cleare textes of the scripture bring with them. Now this is the first point that you haue to consider, out of the rule before spe∣cified. The second you may likewise ga∣ther out of this: That no man in the world hath power to interprete the Scripture a∣nie otherwise than as hitherto it hath bene interpreted, by the holie Popes and Bi∣shops, and by the Theologians & Bache∣lers of Louen: for else to what purpose were it, that men should bestow such cost on those same Magistri nostri, in making them pleasant bankets, to proceed Bachelers or Licentiats, if it were not that thereby they had free graunt and licence,* 1.7 to winde and writh the textes of the Scripture with so phisticall arguments, euen as they them∣selues thinke good? Then we may thereby well perceiue, that suche as are neither Bacchelers, Licentiates, nor Doctours, presuming of their owne wit and will to set out the Scripture, according to the letter, that is to say, after the single and profound ground of the plaine text, & so applie them to the detrimēt of the holy Romish church, are all ranke Heretikes: seeing they goe about to rob the holie Church of Rome, of her power & authoritie: which is a thing in

no wise tollerable. For it is most true, and without doubt: yea, as true as the holie Gospell of the Distaffe: as is plainely to be proued out of the bookes of all Catho∣like writers, That when our Lorde Iesus Christ did deliuer into the handes of the holie Church of Rome,* 1.8 the keyes of the kingdome of Heauen, he did yet giue her beside those an other string of sixe keyes, wherewith shee might open and shutte all the Cupbordes of the Scripture, euen as it pleased her, and as shee thought good for her owne aduauntage. And when as one key will not serue, she may proue another: In summe, and for a finall conclusion, so tra∣uell in that behalfe, that she get the locke open. Foure of these keyes, most chiefe and principall are called Imperatrices, because they will open all the lockes in the house.

The first is called Expositio literalis, that is,* 1.9 An interpretation according to the letter: which key our mother the holie Church hath least of all occupied: but ra∣ther had left it lying a long time behinde the Chest: insomuch that it was all rustie in a maner, and cleane marred. At last the Lutherans gat it into their handes,* 1.10 and set∣ting it before them as a paterne, made o∣ther

like it: insomuch that they haue opened all the lockes, and by that meanes haue brought all the secretes of the holy Church to light, and so haue of their owne priuate motion and accorde taken vpon them, to al∣ledge the scripture to their furtherance, and to the holy church of Rome her hinderance: so that she hath now quite lost that key.

The other key is called Expositio mo∣ralis, That is,* 1.11 A legall or morall inter∣pretation: or, An interpretation accor∣ding to the Law: with which key they haue locked vp fast all the Chestes and treasures of mercifull iustification through beliefe in Iesus Christ: and in place thereof, haue vn∣locked & set open the maledictions, cursses, and threatnings of the law of Moses.

The thirde is called Expositio Tropo∣logica, or Allegorica, that is to say,* 1.12 An hidde and allegoricall vnderstanding or interpretation, with which key, they lightly wreste all the Scriptures, that the Heretikes can bring in against them: for that therewith they finde out straight way, some figure or allegorie, wherewith they deck & set out the matter finely, & so couer it with a course carpet. And further likewise w^t this key she hath brought abrode the most

part of the Scripture, wherewith she hath fortified and made strong all her Catholike ceremonies, beautifull prunkings, & plea∣sant ordinaunces, as by proceeding from piece to piece we will declare.

The fourth key is verie like vnto this, but it is of more strength, and is called Ex∣positio Anagogica,* 1.13 that is to say, An in∣terpretation which drawes the Scripture by the necke, euen whither a man will: and it is the best and most beneficiall key, that the Church doth occupie for her ad∣uantage: for with this key she makes of the Scripture a Weathercocke,* 1.14 which turnes about with euerie winde: and a nose of waxe, which shee can bow euerie way: as by the examples hereafter set forth you shal plainly perceiue.

Now hath she besides these, two other keyes, which are not right Imperatrices, but do serue particularly, either of them to his owne seuerall locke: whereof the one is called Typica, and the other Physica, that is to say,* 1.15 figuratiue and naturall. For these two keyes shee doth vse most in the Scholes and Cloysters: and therewith she fetcheth (out of a corner) wonderfull sharpe witted Ppilosophies, & deepe speculations

wherewith she mountes aloft so hie into the aire, that shee neither toucheth h••auen nor earth. And with these, she hath (for the most part) opened all the Almeries of the Ca∣balla, & Thalmood of the Iewes, and out of them fetched all sorts of delicate meates and daintie iunckets, as (without doubt) there were wonderfull iestes and straunge mysteries shut vp in them.

All these same keyes (except the first,* 1.16 which lay behinde the Chest, being now in the handes of Heretikes, and in their custo∣die) she hath tied fast together with a paire of Keybands, which she calles Sophistica, that is to say, Sophistrie or babling, wher∣on they are so fast bound, that without that Keyband it were vnpossible to make them tarie together, nor to do the church of Rome any seruice: but would by and by fall a sun∣der, and so bee vtterly lost: for this Key∣bande is verie cunningly wrought, and of strong Buffe leather knotted together with manie subtile snarles and buttons, so that it is not possible to be vndone: which snarles and buttons the chiefe workemen of that art call Syllogismes, and Quotlibets, and they stand so thicke and so strongly fastened together, that manie cunning masters in

braiding of snarles and buttons, as well of Louen as of Paris, haue gone about, with all the wit they had, to vndo them, to the ende they might vse the keyes as they would: but they could neuer bring it to passe. For the holie Church of Rome, doubting least the Heretikes might yet catche from her anie more keyes, as they did once, causeth more newe knottes and buttons daily to bee made to them: yea, and giueth the maisters of that science great wages. For he that can best braide and make them vp, hee gettes for his re∣warde a Doctours hood, or a fat Prebend: and sometimes a Bishops miter, or a Cardinals hatte: so that it is a great o∣uersight of these Huguenotes, and Lu∣therans, that they thinke to make all thinges cleare, with their one key, and will with that onelie expounde the Scrip∣ture, all care and regarde of the other keyes put by and neglected. Yea, they make no accounte at all of this Keybande: but will vnderstande euerie thing as they are learned by the letter, none otherwise than they are sette foorth in the Scripture: rightly and agreeably to the sinceritie of the faith:* 1.17 and according to the iudge∣ment

of Paule. Where yet notwithstan∣ding is plainly written by the said Paule, That the letter doeth kill, but the spi∣rite quickeneth. Neuerthelesse it is true, that they bring in this testimonie of Paule against vs, saying, That Paule did there, by the letter, vnderstande nothing else but the Lawe, and the curssings of the Lawe: and by the Spirite, nothing else, but that by the mercie of God, we are quic∣kened and made aliue through faith in Ie∣sus Christ, which is in the Gospel by Paul and by all other faithfull ministers of the worde (plainely and without anie obscure and darke meaning, or hidde allegorie) set forth, and preached openly before all men, as Paule him selfe doeth giue plainely to vnderstande, saying,* 1.18 That hee was made able to bee a Minister of the new Testament, not of the Letter, but of the Spirite: and that the ministration of Mo∣ses was a ministration, of death and of the Letter: but his ministration was a speciall ministration of life and of the Spirite. But wee care not for all this. For the holie Churche will haue it to bee vnderstoode otherwise: as to say, That by the Letter is to bee vnderstoode,

the speciall, bare, and plaine text of the Scripture, euen as it doeth sounde in the naturall ground and setting forth literally vnderstoode, according to the sinceritie of our beliefe: and as by the Lutherans and Huguenotes it is alledged against vs. For this letter doeth kill, as you may well see,* 1.19 that those which will so vnderstand and sette forth the Scripture, are killed. But The spirit, that is to say, The ghostly, hid, and sharp witted interpretation, which our louing mother the holy Church hath made vpon it, (let it bee allegoricall, or anago∣gicall, or what it will,) this is onelie that which makes mightie and liuing: because this alone both agree with the iudgement of the holy Church of Rome. And all they which doe truely follow her, those are per∣mitted to liue in all libertie and wealth: yea, although they do not beleue that there is a God. Therefore, whosoeuer will not accept this interpretation of the holie church, and vnderstand the scripture ghost∣ly or spiritually as the Catholikes doe vn∣derstande and interprete the same, he is a damned Heretike, and his processe is at an ende, although he had all the textes of the scripture verie plaine, & the whole volume

of the Bible on his side: for the textes can not helpe him without the glasses, hee is but a dead man: yea, though he had an hun∣dred liues lying in a Chest: especially, if he come once in the handes of the holie In∣quisition, hee must abie for it: it is but lost labour to talke further thereof.

And for this cause I doe maruell, that our good master Gentian, will breake his head about this matter: namely to proue, That the Scripture alone is not sufficient for our mother the holie Church, as though that matter were not plaine and euident i∣nough, sithence we may daily both see and feele it. And yet notwithstanding commes he out here with his profounde speculation, in such sort as he hath almost therein for∣gotten himselfe. I cannot iudge otherwise, but that the vnmeasurable zeale which hee beares to the welfare of his deare mother the holy Church, must haue perforce tum∣bled him topsie ••uruie ouerthwart the field, that he did not well see what he said: he is like to kine, which are st••ung and chaced with a waspe or horseflie, they runne on fol∣lowing their noses like mad beasts, & shun neither stock nor stone. For here it seemes that his wittes be rauished. For where hee

doth say, That the doctrine of the holy Tri∣nitie,* 1.20 cannot be proued by the Scripture: that is farre too grosse. Otherwise, wee must condemne the foure first Councels of falshoode, who did by approbation con∣clude vpon the same out of the holie Scrip∣tures, verie strongly, and with vndoubted testimonies of truth: yea, and if we could as well defend the Masse with plaine textes of the Scripture, as the blessed Trinitie may thereby be confirme••: a great manie priests (no doubt) shoulde not eate so leane brewes as now they do. It is true, that this worde Trinitie, neither this worde Consubstan∣tiall,* 1.21 that is to say, Euangelicall, in being & substance, is not so printed in the scripture. But the Huguenots say plainly, that they will not make anie brabbling about these wordes, but will simply followe the true ground, meaning, & substance of the Scrip∣ture. Now it is plainly wri••ten, That there are three in heauen which giue witnes,* 1.22 to wit, the father, the worde, and the holie ghost: & that these three are al one. There is likewise written, That there is but one Baptisme, and one God: and yet notwith∣standing, we are cōmanded that we shall be baptised, In the name of the father, & of

the sonne, and of the holie ghost. So that it is apparant, that the doctrine or appro∣bation of the Trinitie, was not sowed out of the Popes thumbe, as purgatorie & the ho∣lie Masse were, but are plainly alledged in the scripture after the letter. The like is to be said touching the two sacramēts of Bap∣tisme, & of the Supper of the Lord. For al∣though this worde Sacrament is not found in the scripture: yet the substance, the being, and the ground of the doctrine is (without exception) cōcluded out of the scripture, ac∣cording to the letter & plaine wordes of the text.* 1.23 For the Circumcision and the Pascall lambe, are openly called, The promises of God, and doe signifie the promises of God left in liuely remembrance of his mercie, & to the cōfirming of our iustificatiō by faith. And now doth Paul teach,* 1.24 that Circumci∣sion is signified in Baptisme: and that the sacrament of the Lords supper is likewise appointed by Christ, in remembrance of his death & passion. Whervpon it is called The new promise in the bloud of Christ,* 1.25 and ministred in place of the Pascall lamb. In∣somuch that heretikes (out of that) do teach, That baptisme, & the supper of our Lord, are onely sacraments, that is, holy tokens

of Gods promises, made in the bloud and passion of Iesus Christ.* 1.26 Which we cannot say of that holy oyle, nor of their holy con∣firmation, and other Sacraments which our deare mother the holie Church hath in∣stituted of great deuotion, and ioyned them to the two first for an help or assistance: yea, and the same likewise established and de∣fended, That Confirmation by her insti∣tuted,* 1.27 is much more worthie than bap∣tisme, which Christ himselfe cōmanded: And why? Forsooth because it cannot be ministred or executed by any simple or common Priest, as baptisme may: but only by a Suffragane or Bishop, and that it makes one ful christned, and doth giue the holy ghost more plentifully & effec∣tually, than baptism doth, which was in∣stituted by Christ. As in her decrees and booke of Sentences is in plaine wordes written.

Now, besides all this, the heretikes doe also say, That wee are not able to alledge or bring out of the holie Scripture, so much as one worde, which speakes of the Masse, nor of annoynting of priests, nor of their sinne offrings, of their priests office, of their pardons, & Popes bulles, no nor of

the Pope himselfe, nor of the praying to Saints, & images of our Ladie, nor al those saints, which do so many goodly miracles, nor of their purgatorie, nor of their auricu∣lar confession, nor of their whorish chastitie of Priests, Monks, & Nonnes. In summe, they will say, it is nothing else, but mens inuentions, and deuises of diuels, which the priests haue called to remēbrance, to bring in monie by heapes, and to pamper their panches with daintie dishes: but is not this a spiteful matter? And yet our master Gen∣tian letteth that slippe vntouched, where he should haue proued, That all these pointes, are aswell concluded out of the scripture, as the twelue articles of the faith. He saith in deed, that Ieremie had said before,* 1.28 That the new lawe of the Gospell should bee written in mens hearts: whereby we will conclude, that men ought not to seeke them in the scripture, but in the head and heart of the Pope of Rome, & of his holy Prelates: for that the Pope hath all lawes, both of God & man, shut vp in his bosome & breast, as hereafter shalbe declared more at large. But this serues to no purpose against the Heretikes: for they are so lustie, that they would make M. Gentian ashamed hereof,

if he had anie shame in his bodie. Which I do not iudge of anie such great doctor, who hath long ago put off his shamefast shooes, and laid them aside: nay ••ast them cleane a∣way. But yet in verie deed, they will proue out of Paule,* 1.29 that this new law of the Gos∣pell, whereof Ieremie doth speake, is no∣thing else but the ministration of the Gos∣pell, which Paul did minister in his prea∣ching, and set forth aboundantly in his wri∣ting, which remaines & continues for euer. And that did Paul openly witnes, That he had neither forgotten nor kept secret a∣nie thing, of that, which might serue to saluation: but that he hath vttered & tru∣ly set forth all the same before the Con∣gregations ioyntly together. Insomuch that he, before the holy Pope, which came afterwards, should not haue left one iot be∣hinde. Wherevpon should follow, that the law of the Gospel, which the Pope doth ca∣rie in his bosome, is altogether of an other Gospell, much differing frō the law of that Gospel which Paul did preach, or whereof Ieremie did speake: & then should the Pope be accurssed, by the saying of Paule to the Galathians:* 1.30 Whosoeuer doth preach any other Gospell than that which I haue preached vnto you▪ let him be accurssed:

yea, although hee were an Angel out of heauen. But yet the Pope of Rome doeth not thinke, that this doth touch him: for that he is something greater than an Angel of heauen, as we shall giue you to vnderstand in due time & fit place. Now, that which he brings forth out of Iohn, to wit, that Christ said▪ That the Apostles could not yet vn∣derstand all,* 1.31 & that the holy ghost should descend and instruct them further: is somewhat more apparant. But yet for all this, he is neuer the neare. For he cannot with this stop the mouthes of Heretikes, by reason that they wil stil obiect & say, that this was spoken before the Apostles had re∣ceiued the holy ghost: but after they had re∣ceiued him, then did they put al the instruc∣tions which they had learned of the holie ghost, in writing, to the end that through that which is written, all men might bee sa∣ued, by faith in Iesus Christ (as by the said Iohn is precisely written) w^tout this addi∣tion,* 1.32 that they shoulde haue neede to watch anie longer after the Popes Buls, or Mas∣ses of Requiem. But it is euen as I haue told you, our master Gentian hath bene so wildely prickt forwarde with that zealous spirite, that hee did not see well what

he said. For he is a man that hath whole dri∣fattes full of wit: marie the bottoms are out. And therfore will we helpe him againe out of his dreame, omitting all such vnpro∣fitable tittle tattle, and purposing for the se∣cond part of this matter which we haue in hand to teach, That whatsoeuer our mother the holy Church hath brought to light, stu∣died, inuented, or found out, since the Apo∣stles time, is altogether so surely & substan∣tially grounded, timbred, bricked & walled vpon the plaine text of the holy scripture, (so farre as they be spiritually vnderstood, according to the interpretation of our mo∣ther the holy Church) that it were not pos∣sible to erect any castle or tower more sure∣ly vpon the highest sandhill in all Hol∣lande. And this (I assure you) will bee a goodly peece of woorke, whereby I shall deserue muche, and bee partaker of a great manie goodly pardons and indulgencies: and shal besides that become verie necessarie and seruiceable to the com∣forting of our sorrowfull mother the holie Church, and to the extirpation and roo∣ting out of all erronious opinions of newely vpstart Sectaries and Heretikes, whiche doe yet thinke, that they haue

the Scripture on their side. But they will haue but foolishe countenances, when they shall see, that the whole Scripture, with the interpretations of the holie Fathers, doeth at the least close vp as well with our doctrine, as a ring in a Swines snowt.

The ii. Chapter. Declaring, that the sonne offring of the Masse, and the or∣der and office of Priestes, and Masse Priestes, is gathe∣red out of the Scripture, if it be rightlie vnderstoode, according to the interpretation of the Church of Rome.

THen, to begin withall,* 1.33 we will digge the holie sonne offering of the Masse, out of the holie Scripture, and proue, that shee hath thereon a deepe and sure founda∣tion. Consider nowe, it is plainly written, That when Christ had broken the bread, & giuen it to his disciples, he spake thus, and saide: Take, Eate, This is my bodie,* 1.34 which shall be broken for you: Do this in re∣membrance of me. Do you wel perceiue nowe (yee poore Heretikes) that Christ doeth here commande to singe Masse? for that same worde, Doe this, is iust as much as if he had saide, Offer my bodie in the Masse to God my Father, for the liuing and for the dead. And that is first strong∣lie

set forth by the Poet Virgil, who saieth thus: Cum faciam vitula, that is to say, When I shall doe it with a calfe. Looke nowe by this worde Doe, he vnderstandeth nothing else, but onelie To do or offer a sa∣crifice and sonneoffring: Ergo, it must needes folowe, That Christ did vnderstand it no otherwise, than the worshipful Catho∣like Doctours of Louen & Paris haue very well declared, and irreuocablie concluded. For our deare mother the holy church hath receiued, approued, & strongly established their doctrine, institution, and prescript for an article of our faith.

So that it appeares, that the Masse is verie ancient, seeing it was vsed in Vir∣gils time:* 1.35 sauing onely that they did offer either Calues fleshe, or Oxe flesh: whereas nowe our Priestes doe celebrate their Masse with mans fleshe and bloud. And herevpon you may note further, that these short and sweete wordes, (Doe this is re∣membrance of me) hath a wonderful em∣phasis or force: For out of the grounde of the same hath the holie Catholike Church of Rome fished, That the Apostles were Priests or Prelates with shorne crownes, and did sing Masse: and thereof it is,

that all our Priestes are created. For, Doe this, is as much to say in their language, as, Become Priestes: and see that your fingers bee annoynted, with holie oyle, that you may deuoutly say Masse.

And for this hath the holie Church of Rome commaunded, That none of the La••e people shall receiue the Chalice, because our Lorde did not here speake to anie of the Laie or common people, as the Apostle Saint Paule did in his time, when hee willed the whole Congregati∣on and Church of the Corinthians, to doe as Christ Iesus had done. But the A∣postle Paule did meane simplie, and onelie those, which were able to sing the holie Masse, as our Priestes and Prelates are, who onelie ought and may drinke out of the Chalice: as you may more perfectly and plainlie perceiue, by the writers vpon the booke of Sentences, and by all the be∣fore named Doctours of Louen, of Paris, and of Colen.

Moreouer and besides this, wee can stronglie confirme the Masse offering, out of the Prophete Malachie, who (in the 1. Chapter, and 11. verse) saith thus:

From the rising of the Sunne,* 1.36 vnto the setting of the same, is my name honou∣red amongest the Heathen, and in all places is my name sacrificed, & a pleasant offering offered vp: that is to say, The of∣fering and sacrifice of the holy Masse. For that can not faile, so long as it pleaseth our mother the holy Church to haue (and will haue it) thus vnderstoode. And although it be so, that Peter hath otherwise interpre∣ted it, saying, That all faithfull are that holy Priesthood, to offer vp spiritual off∣rings, wherwith God is pleased, through Iesus Christ: yea, they are the chosen ge∣neration, the kingly Priesthoode, & the holie and elect people, to set foorth the worthines of him,* 1.37 which hath called thē out of darkenesse vnto his wonderfull light: Wherewith Iohn the Apostle doeth also accorde, saying, That Iesus Christ hath made all faithfull Christians, kings and Priestes to God his father: and ap∣plies this sacrifice to their prayers, and Psalmes: And although it be so, tha•• the Apostle had so saide to the Iewes,* 1.38 That we should offer vp vnto God the offring of thankesgiuing, which is the fruites of our lippes and tongues: yet notwithstan∣ding,

the holie Church is not therewith sa∣tisfied, because greate disorder might followe: for that then there shoulde be no mo priests which could serue in the Masse: & therfore she hath strongly concluded, that this place of the prophesie of Malachie, may not any otherwise be vnderstood, than by the second councell of Nice, the coun∣cell of Constance, the councell of Trent: & further, as by al Catholike men, as Tho∣mas de Aquino, Scotus, Durandus, and by all the Doctours of Louen, it hath bene vnderstoode, & interpreted. Iudging with∣out doubt, that all these profounde learned Doctours, together on a cluster, as hauing greater measure of wisedome and learning than the rest, did vnderstande Malachie farre better than Peter and Iohn, who were but simple fishers,* 1.39 and had neuer bene Studentes in the famous and renowmed Vniuersitie of Louen. And yet, if it were so, that Peter were not content, yet hath the holie Church giuen him to vnderstand, that his foresaide reason must bee vnder∣stoode & meant of the Priests only: and not of the generall congregation of Christ.

Moreouer, and beside all this, these wordes of Paule, where he saith,* 1.40 That we

should deliuer or offer vp our bodies, a liuing, holie, and an acceptable sacrifice vnto God, which is our dutiefull seruing of God, &c. hath she violently & forceably wresled to the Masse, and the offering of the Priestes: cōmanding, that those words should do dailie read in the Canon of the Masse▪ & that at euerie word, a crosse should be made, to the ende that they, by the power and vertue of the crosse, might altogether transforme and change their naturall vsa∣ges, and so serue the turne of the holie Masse. For, if men will vnderstande them, according to their nature, after the letter: to wit, That all perfite Christians must of∣fer vp to God, their bodies, in all holinesse, by that it should seeme, that Paul hath o∣therwise vnderstoode Malachie, than the holie Church doth vnderstande him. And then should S. Peter haue done euill, when he soung his first Masse at Rome, vpon the altar, which is yet there to bee seene in the holie place at Saint Iohns de Laterane. And nowe our Lord hath saide, Oraui pro te Petre, ne deficeret sides tua▪ O Peter, I haue prayed for thee, that thy faith shuld not faile: So that Peter then can not haue done amisse, when he did sing Masse. And

herevpon is to be concluded, that the Masse is founded & grounded vpon the scripture.

And yet we see further, That in the scrip∣ture there are two sortes of Priesthoodes spoken of:* 1.41 The one is the order of Mel∣chisedech, and the other is, The order of Aaron, who came of the tribe of Leui. Nowe, both these two orders seeme to haue bene a figure of our Priestes. Which doth appeare by this: That our Priestes haue in their Masse (by vertue of the fiue wordes) changed the bread into the bo∣die of Iesus Christ: then they go and of∣fer him vp to God the Father: praying and beseeching him, that he (with a mer¦cifull and pleasant countenance) will be∣holde the offring vp of his onely begot∣ten and liuing Sonne Christ Iesus: and that he will accept the same, euen as hee accepted Abels offring,* 1.42 and the sacrifice of Abraham, & of the hie Priest Melchi∣sedech. Who will nowe cast in any more doubts, whether they be the right Priests, placed in the roomes & seates of Melchise∣dech & Aaron? Nay, they do far passe both Melchisedech & Aaron: seeing that they do pray for the Sonne of God him selfe, & are a meane, not only betweene God and man:

but also betweene God the Father, and Christ Iesus his Sonne, which in an E∣uangelical degree, they do resemble to the sheepe and the lambes. So that by this it is apparant, that the meaning of our mo∣ther the holie church, is, That Christ is to be accounted for nothing els, but the sheepe which Melchisedech did offer vp: Contra∣riwise, the Priestes are the true Melchise∣dechs, which do offer vp Christ, & pray for him. For when all is said, what other thing did Melchisedech (I pray you) foreshewe, but onelie the figure of the holie Pope of Rome? who is the chiefe Priest, the Sum∣mus Pontifex,* 1.43 The high Bishop, which doeth create all Priestes and Deacons, & set vp all spirituall orders, giuing and ap∣pointing to euery one of them their charge what they shall doe. Then must he needes be the right Melchisedech, whose Priest∣hoode is not to bee resembled to other priestes. For this is set forth in the Decre∣talles, euen thus in plaine wordes: & Du∣randus hath set out the same at large, in his booke called Rationale diuinorū of∣ficiorū. Therefore, that which the Apostle would say to the Hebrewes,* 1.44 That as Mel∣chisedech was a figure of Christ: And

accordingly,* 1.45 as Melchisedech hath neither had anie successour nor lieftenant, that e∣uen so Christ had neither successour nor lieftenant, but should him selfe in his owne person exercise his euerlasting Priesthood, being once entred into that heauenlie holi∣nesse, through the power of that one offe∣ring, to witte, his owne bodie and bloud: which offering being once fully accompli∣shed for the remission of our sinnes, can ne∣uer be renewed nor done againe. But all this doeth not serue the purpose, touching out matter: for if that were true, then the Masse would be nothing worth, and our Priestes might go with emptie stomachs, and in the end be glad to get them into some hospitall for a refuge, or at least to gette their liuing with painfull labour: which would be a pitifull case, considering that they haue neuer bene vsed to anie labour, but simplie to say Masse, sing Euensong, and to mumble ouer their Mattens, and therewith to deserue first a liuing here on earth, and afterwardes heauen for them∣selues, their pretie wenches, and their yong bastardes. Therefore doeth our mo∣ther the holie Church conclude, that the Apostle, in his Epistle to the Hebrewes,

did not well consider the pith and ground of the matter: for otherwise, if he had well knowen, howe that Melchisedech had offe∣red vp bread and wine, he would then with∣out doubt therevpon haue concluded with the Church of Rome, That there must bee Priests to sing Masse, and to offer vp Ie∣sus Christ in fourme of bread and wine, vn∣to God the Father. For if this were not (as the Doctours of Louen doe teache) then could not the offering of Christ Iesus endure and last for euer,* 1.46 after the order of Melchisedech: as our Maister Gentianus hath verie wittilie here noted. Consider (I pray you) if Christ had no Vicar nor Liefe∣tenant, as the saide Apostle pretendes, how could he be an euerlasting Priest, and con∣tinue his Priesthoode euermore, in the person of the most holy Pope of Rome? Howe could he offer vp his bodie a newe dailie in the Masse? Therefore, hee may thanke the Priestes greatly, that they, af∣ter his departure hence, haue taken vppon them his place. And for so much as his offe∣ring could not of it selfe sufficiently serue the turne: therefore haue they founde out another sonne offering of the Masse, where∣by they applie or ioyne his offering to men

as with a plaister: notwithstanding, they doe not name it onelie Sacrificium propi∣tiatorium, that is, A sacrifice of mercie: but also, Sacrificium applicatorium,* 1.47 that is, An offring plaistered, or put to. Was not that a great ouersight of our Lorde, that he had suffered such paines, and yet al his suffering could not haue helped vs, if the Priestes would not haue giuen vs that same addition by their Masse offering?* 1.48 Therefore must the Apostle needes haue bene much ouerseene in his Epistle to the Hebrewes, when hee tooke vppon him so earnestly to prooue, that Christ had no neede of anie Deputie, and that his sacri∣fice or oblation could not bee renewed nor offered againe: but that it is giuen to vs, & made ours through faith: or perhaps hee was so busily occupied with the Hebrewes & Iewes, that he did not once thinke vpon our holie Masse, no nor had not the leasure to reade ouer the bookes of the Catholike Doctours of Louen, nor the ordinances of the holie fathers of Rome. For if hee had read those, he should haue lerned something else: as speciallie, that the principal point of the priesthoode of Melchisedech, did rest in the bread and wine which hee set before

Abraham and his Souldiers, to stake their hunger and thirst. For of this bread, and of this wine, hath our deare mother the holie Church of Rome made a sacri∣fice: and out of that concluded, that the Priestes must likewise haue bread and wine to chaunge the same into fleshe and bloud, and so to offer it vp. But the Apo∣stle had neuer heard anie such newes: and therfore he is to be borne withall: but these Heretikes, who haue read ouer all these things, with our Doctours: yea, they haue it at their fingers ends: and yet they make but a mocke at it: those felowes truelie, are worthie to be looked at vnder the browes, and to haue their heades set betwixt two eares.

Proceeding now, as touching the order of Aaron,* 1.49 he (without doubte) was a figure likewise, not of Christ, but of our Priestes. For there is written in the Decrees, and in the booke of Sentences, That as well the hie Priestes, as the Pater noster priestes, were all ordeined by Moses, when as he, by the commaundement of God, did in∣stitute Aaron an high Priest, and did an∣noint his sonnes vnder priests. The coun∣cel of Aken, or Aquisgrain, hath also plain∣lie

concluded out of Isidore: That the or∣der of Priestes haue their beginning of Aarons children:* 1.50 and that those which in the old Testament were called offring Priestes, are the verie same which nowe are called Masse priests. And those which at that time were called Hie priestes, are nowe our Bishops. So that it is easie to be noted,* 1.51 that they are all of Caiphas his progenie.

For as touching that, which the Apo∣stle doeth say to the Hebrewes:* 1.52 That by the comming of Christ, the order of Le∣uie was cleane taken awaye: that can not be true: considering that yet at this day, the holie Church hath her Leuites: as out of the 7. Chapter of the said Councell,* 1.53 and out of the 2. Chapter of the 21. Distinction doeth plainlie appeare: where it is saide, That the Leuites are in Greeke called Diaconi, and in Latin Ministri. And now these must needes bee our Deacons. And therefore in the third Councell of Braca∣ren, it was concluded in the 5. Chapter of the saide Councell: That onelie the Le∣uites,* 1.54 and not the Priestes, might be par∣doners, and carrie about with them on their shoulders, the reliques of Saint An∣thonies

swine, and such other like, ha∣uing on their Albe, which is to witte, a long shirt aboue vpon their coates, as was permitted to the Leuites only, in the olde testament, to carie or driue the Ark of the promise.

Is not this a sufficient proofe? you are welcome home.* 1.55 And likewise, that the other Priestes are also come out of the order of Leui, doth sufficiently appeare out of that which is before rehearsed.

Therefore is the Apostle much ouerseene in his Epistle to the Hebrewes, where hee will take vpon him, to mainteine, that the order and succession of the Leuites should be wholy taken away and adnihilated, or at least, he must be thus vnderstoode, as that the order of Leui is not taken away, anie otherwise, but that in place of the Iewish Leuites are entred in the Priestes & Par∣doners: & in place of their sacrifices, is the Masse crept in. For consider, that which he doth write in his 5. and 8. Chapter,* 1.56 con∣cerning the Leuite priestes, saying, That euerie hie Priest is ordeined to offer gifts & sacrifices: pretending thereby to proue, that then Christ must also haue something to offer: that the holie Church of Rome

vnderstandeth to be her Priests,* 1.57 as though the Apostle would haue saide flatlie, That the Romish Priestes are ordeined to offer giftes and sacrifices. And for that cause the catholike Doctours haue that text con∣tinually in their mouth, for the verifying of their Priesthoode. So that it is euident, that the Leuitical Priestes are risen vp a∣gaine in our Priestes. And although the Heretikes do mocke at al such allegations, saying, that that text is directly against vs, because the Apostle wil thereby proue,* 1.58 that by the offering and Priesthoode of Christ Iesus, all other offerings and Priesthoods are taken away and adnihilated, conside∣ring that Christ could not be a Priest, so farre as there were anie other Priest that did represent & patronize him: yea, and al∣though he were now here on earth, we passe not for that. For we will by and by bring out against them the plaine texte of the de∣crees, out of the Councell called, Sexta Sy∣nodus, where it is said, That Iames, the brother of Christ, after the flesh:* 1.59 & Basi∣lius the Bishop of Caesarea, did ioyntly bring in the Masse, and ioyned it to the scripture. Surely, if Iames the lords bro∣ther did establish the masse, thē it appereth,

that it is come from the Apostles: & there∣fore neede we not anie more testimonies of scripture or other authorities. For where∣as the Heretikes wi••l seeme to ouerthrowe this, saying: That it is an euident and de∣testable lie: considering that Basilius was Bishop of Caesarea,* 1.60 wel nigh three hundred yeares, or there about, after the death of S. Iames: so that by reason thereof, he cannot haue established the Masse with S. Iames: Vnto that we answere, That they are too much nosewise for vs: our deare mother the holy church goeth not so preciselie to work. An inch breakes no square: It skilles not for three or foure hundred yeeres, more or lesse, when otherwise it serueth her turne. Notwithstanding that, she hath two diuers wayes to answere their demaund. For shee may ••ay, that there fortuned a great mira∣cle, to wit, that S. Iames the Lords brother, did rise againe frō death, about 300. yeres after he was buried, to come & helpe Basili∣us to sing Masse: or she may likewise say, That Iames did in his time establishe the Masse: but because there were no altars to be found, by reson there was not yet as then any reliques of Saints, which had wroght miracles: and that men might not without

being furnished with certein reliques,* 1.61 erect anie altars to serue Masse vpon: it may be, that the Masse knitt•• vp in an Atturnies bagge hanged vp vpon a pinne in some cor∣ner, till the cōming of Basilius, which was about 300. yeres after: like as otherwhiles they hang vp some processes at Machelin vpon a naile a hundred yeares or two. In summe, let it be as it wil, it is all one. Once we cōclude hereby, that the Masse was or∣deined by Iames the apostle. And it is to be thought, that Iames had learned it of Cle∣ment pope of Rome,* 1.62 who had written two pleasant letters vnto him, wherein he doth specially treat of the seat of the B. of Rome: and that Peter through his desertes or me∣rites, was become the foundation of the Church: and so forth declares at large, how the Masse shall be deuoutly done, what ap∣parell, what hallowing, and what other ne∣cessaries shall be vsed in the doing of it, in what clothes the Sacrament shall be laid, that it may bee kept cleane from Mouse dongue, and that no wormes nor mothes come at it: as in the first part of the coun∣cels, in the second letter of Clement, is by expresse wordes specified. Whereby may be noted, what great and heauie troubles

this good Clement had, and what maner of Prophet he was, considering that hee set out in writing, all the ceremonies of the ho∣lie Church, which were not founde yet in 700. or 800. yeares after Clements time. And therefore it is, that our deare mother the holy Church doth make so high an ho∣liday of these decretall letters of Clement, and of other his companions, that she h••th out of the same established a great manie of her ordinances and holy ceremonies. In summe, it is plaine and euident, that the ho∣lie Masse hath her ground and foundation without the Scripture.

The .iii. Chapter. That the name and Ceremonies of the Masse are fished out of the holie Scripture.

* 1.63NOwe, as touching the name of the Masse, that hath likewise her begin∣ning, vndoubtedly out of the holy scripture: notwithstanding, that there are manie and diuerse opinions of the same. For it is not verie long ago, that certeine great doctours of the Sor••onish schole at Paris, did (out of that, that is alway written at the end of all the Epistles which Saint Paule hath

written, from whence they were sent, soun∣ding in the Latine tongue, Missa est,* 1.64 &c.) conclude, saying, That Paule did thereby giue to vnderstande, whither men should goe to heare high Masse on the Sun∣day.

And nowe besides this, there was a Magister noster, which said, that the Apo∣stle Andrew had a Masse booke, and had spoken of the Masse: for Iohn reherseth that Andrew said to Peter his brother,* 1.65 That he had found the Messias, or the annointed Christ, of whom Moses doth beare wit∣nesse. And this soundes in the cōmon trans∣lation in Latin thus, Inuenimus Messiam quod dicitur Christus: which wordes this wise doctour did expounde thus,* 1.66 We haue founde out the Masse which Christ hath done. Is not that well hit? God helpe vs. Who dare now from henceforth be so stout, as to say, That the Masse standeth not in the scripture? But now, bycause that these Heretikes will needes be so nosewise, & wil vnderstand all languages: insomuch that they do mocke hereat, saying,* 1.67 that Messias doth not signifie a Masse▪ but The Messias, that is to say, The annointed: Now Peter Lombard, the writer of the sentences doth

set downe another opinion and iudgement, saying: That this name Missa, is as much to say, as Sending: & is so named, for that at all times there is an Angel sent out of heauen, to consecrate the Corpus domini, that is, The Lordes bodie, by whom the Priest doth send his consecrated God for∣wardes towardes heauen, at such time as he hath vsed these wordes following in the Masse: Omnipotens Deus, iube haec per∣ferri per manus sancti Angeli tui, in sub∣lime altare tuum, &c. that is to say: O al∣mightie God commande that this may by the handes of thy holie Angel, be ca∣ried vp to thy high holy altar, &c.

And out of this he doth further conclude, that whersoeuer that Angel doth not come, it cannot be said that there is a Masse. But truely this must be but meere dalliance, for if that were true, that they must tarie for the Angel, there woulde not be one Masse to be founde in the whole world: where not∣withstanding there are Masses soung daily by heapes. And therfore hath our deare mo∣ther the holy church driuen in another naile here, and concluded in the Councell of Senona,* 1.68 that Missa is an Hebrewe worde: now, what it doth signifie is vncertein. For,

notwithstanding that the same Councell saith, that it betokeneth a cleane offering: yet doth not that well agree with the He∣brewe tongue, vnlesse it were so that it were named Nisset.* 1.69 But it appeares much ra∣ther, to haue come of Massah, which in the Hebrewe doeth signifie Heauinesse, or Curssing: or else of an other Massah,* 1.70 which is interpreted, Seeking: bycause the Priestes doe with fiue wordes seeke God, to see if hee will come into the bread. Euen as the children of Israel did seeke God in the wildernesse Raphidim,* 1.71 to know also whether he were with them, or no: by reason whereof the place was cal∣led Massah, that is say, Seeking: notwith∣standing, that it may be much more strong∣ly founded out of Daniel,* 1.72 who speaking of the Romish Empire, saith, That they shall haue a newe God Maosim, to whom they shall pray, and do worship, with golde, sil∣uer, and precious stones, that is to say, A God of strength, and of force.* 1.73 Wherein without doubt, he doth speake of the Masse-God, which is a God of such power, that he causeth all them that will not honour him, to be burnt. In summe, it is apparant, that the name of the Masse is fetched out of

the Scripture.

* 1.74Nowe further, whereas the Masse may not be long, but vpon a foure cornered stone well foreseene with crosses, and coniured with holie wordes: all that is likewise fet∣ched out of the scripture. For Paule spea∣king to the Corinthians, saieth, That they ought not so to glorie in themselues for the sacrament: cōsidering that the people of Is∣rael, (who notwithstanding were pitifully destroied by the hand of God) had also euen the like sacrament in the beginning,* 1.75 & were also baptised, and had likewise receiued the spirituall meat, to wit, Manna, and dranke the spiritual drinke, which did flow out of the Rocke: and saith further there, in most plaine wordes: And the stone was Christ, that is to say (after the spirituall interpre∣tation of the holie Church) That the Masse must be soung vpon a stone. Item Christ is also called A corner stone: and (which is more) his graue was hewen out of a stone, as Marke doeth wi••nesse: Ergo, it must needes follow, that no Mas••e may be soung without a stone. And because he was wound in white linnen clothes, therefore must white linnen be vsed in the Masse.

And so forth, concerning all such Cere∣monies

as are vsed in the Masse: you may (touching these) read the booke of Duran∣dus, or of Innocentius, de officio Missae, or the booke of Guido de monte Rocherii, called Encheiridion Sacerdotum, that is to say▪ the manuel of Priests. For there you you shall finde plainly set forth, that all the partes of the Masse are finely founded and established vpon the scripture. And to begin withall,* 1.76 you shall find the times appointed for the Masse, that it must be done at three of the clocke: because it is written, that the Iewes did at three of the clock crie, Cruci∣fie him, crucifie him: or at sixe of the clock: for that at sixe of the clocke they did crucifie him: or at nine, because that then he gaue vp the ghost. For although it be so, that the Iewes at that time did reckon their houres otherwise than we do now: so that three of the clocke was with them, as viii. or ix. of the clock before noone, is with vs: and their sixe, as our xii. at noone: and their ix, as our three, at after noone: yet notwithstanding, our deare mother the holie Church doth not g••e so narrowly to worke with her recko∣nings. It is sufficient that simplie the names do agree, and then she lettes the rest go where it will.

After this now as touching the apparel, and other consecrated or hallowed stuffe,* 1.77 you shall finde her Albe, or long white gar∣ment in the Scripture, specially where it is written: But he that continueth to the end shall bee saued.* 1.78 For that long gar∣ment doth signifie long lasting, or long con∣tinuance. Concerning the girdle, where it is written: He that feareth God, shall pre∣pare his heart,* 1.79 &c. By the girdle which doth tucke vp the clothes, is ment the feare of God. Item, the Maniples are fetched out of that saying, in the Psalme: Those that sowe with tears,* 1.80 shall reape with ioy, and bring home their sheaues with glad∣nesse, &c. For the sheaues are called in the Latine tongue Manipuli, so that Dauid did there speake of the Priests maniples. And the stole which they haue about their neckes, commes out of the saying of Paule: Beare in your bodies the dying of our Lord Iesus Christ,* 1.81

And last of all the head is founded out of the saying of Peter:* 1.82 But aboue all things haue perfite loue among you. Let vs liue a perfite life. Which is as much to say, ac∣cording to the exposition of the holy church: Let vs put on a Cassuffle,* 1.83 when wee sing

Masse.

And yet, besides all this, you shall per∣ceiue, that the most part of all that which is read in the Masse, is fetched out of the Psalmes, and other places of holie Scrip∣ture, here and there, by patches and peeces swept together, and trimly tied on a heape, as if a man of a great manie peeces of golde, as of Ducates, Crownes, Roseno∣bles, and Portagues, glued together with dirt, woulde make a goodly doore for a Swinestie: yet it is most true, that e∣uerie particular peece, hath a particular Pope, whiche did ioyne it to the rest, and so were sewed together, insomuche, that it is a right beggers cloake: as is well knowne to all men, and as may easi∣ly be proued by the Decrees and Catho∣like Histories. And to be plaine, there is not anie thing, great or small, but they are able to bring in Scripture for it: as wee can lightly proue by the foresaid Au∣thours, if neede were. But wee had ra∣ther, that those that long for such meate, shoulde goe to the Market themselues, and buy that they like best, and let it bee dressed at the Tauerne, or Tippling house, according to their owne di••t. It is y∣nough

for vs, that wee haue giuen them to vnderstand, who can serue them of such vitaile, and then further as the case shall re∣quire, to proue plainely, that the Masse is founded wholie on high, euen vpon the flat Scripture.

The .iiii. Chapter. Teaching that the transubstantiation of chaunging of the bread into the verie bodie of Christ, and the wine into his bloud, is grounded vpon the Scripture, after the in∣terpretation of the Church of Rome.

* 1.84NOw, as touching transubstantiation, that is to say, the plaine chaunging of the bread into the verie bodie of Christ, notwithstanding the same was by the holie father Pope Innocentius 3. first set forth for an article of our beliefe, about the yere of our Lord 1198. as by the Decretals is apparant: yet haue we plaine proofes ther∣of in the Scripture. For first, Christ in the sixt Chap. of Iohn saieth thus:* 1.85 My flesh is verie meat, and my bloud is verie drinke: that is to say (after the interpretation of our deare mother the holie Church) My flesh is truely, sensibly, and bodily taken and eaten, vnder the accident of the

bread: and my bloud is certeinly recei∣ued and dronken vnder the accident of the wine.* 1.86 For although Christ indeede doe otherwise interpret it, teaching that this eating and drinking, is to be vnderstoode, of comming to him, and of beleuing in him:* 1.87 I am (saieth he) the liuely bread: Who∣soeuer cōmeth to me, shall not hunger, and whosoeuer doth beleeue in me, shall neuer be athirst. Againe, It is the spirite that quickeneth, the fleshe profiteth no∣thing: The wordes which I speake vnto you are spirite and life. Yet all this not∣withstanding, so long as the holie Church of Rome will haue it to be vnderstoode of her transubstantiation, as Syluester Prie∣rias high Steward of the palace of Rome, hath specially noted in his golden Rosarie, wherein hee hath gathered all the pleasant Roses and floures of the Catholike inter∣preters together vpon one heape: and con∣sidering that the holy Church cannot erre: Christ must haue patience, & transubstan∣tiation must take place. But we haue yet a much clearer text, to witte, where Christ himselfe saieth: This is my bodie: for by those wordes doeth the holie Church of Rome plainely vnderstand, that the same

which before was breade, is nowe no more breade, although Paule woulde call it breade a thousande times: but is chaun∣ged into the verie bodie of Iesus Christ, as long, and as broade, as it was han∣ging vpon the Crosse. And for that cause it is, that shee doeth disallowe all the expositions and interpretations, which Basilius, Tertullianus, Theodoretus, Au∣gustinus, and other holie Fathers haue sette foorth vpon the same: saying, That those woordes must bee figuratiuely and sacramentally vnderstoode, as Christ himselfe hath plainely saide: I am the vine: or, as Paule saieth: The stone was Christ: and as GOD spake to Abraham, saying: This is my promise, Cut off the fore skinne, &c. Which is as muche to say, that the breade shoulde not chaunge his nature, nor the verie bo∣die of Christ bee there present, but one∣lie that it shoulde bee a true and holie to∣ken, a Sacrament, a warrant and pledge, a Seale and assuraunce, whereby wee are assured and fullie certified, that hee hath giuen vppe his bodie and bloud for our saluation. And for this cause doe they call it, a figure, or token, and in the

Greeke Typus, and Antitypa, that is to say, Speciall tokens. But I doe tell you, that the holie Church of Rome will not al∣lowe anie such interpretations: vnlesse it were so, that men woulde vnderstand them as Damascenus doeth interprete them, and as was in the seconde Councell of Nice concluded by the Fathers: to witte, That the breade shoulde bee such a seale, pledge, figure, and holie token, onely before it be consecrated: which is to say, It should be a Sacrament, before it is become a Sa∣crament.

For, that this is their conceite and meaning, it is apparaunt out of this, That long before the breade and the wine bee consecrated, or made a holie Sacra∣ment: they doe offer vppe the same vnto God, for remission of sinnes, as well of the liuing, as of the dead.* 1.88 For in the Ca∣non of the Masse: yea, before the bread bee turned into fleshe, or the fiue holy wordes of consecration be heard, the Priest doeth pray, That God will accept that offe∣ring of breade,* 1.89 and through that deli∣uer him from eternall death: And then, That hee will blesse the saide offering of breade in all pointes, and make the

same, holie, profitable meate, and ac∣ceptable: That is, may become the bo∣die and bloud of Iesus Christ. Yea, and before hee hath yet put the wine into the Chalice, immediately after the Offertorie, he saith thus:

* 1.90O holie Father, almightie and euer∣lasting God, take and receiue this vn∣spotted sacrifice, which thine vnworthie seruaunt doeth offer vppe vnto thee for my sinnes, and innumerable misdeedes, for my forgetfulnesse and vnthankeful∣nesse: yea, and for all these which are here present, and for all faithfull Christi∣ans, as well those that be liuing, as those that be dead, that it may bee acceptable, auailable, and effectuall vnto the salua∣tion both of me, and of them, vnto eter∣nall life, Amen.

And in one of the secretes which is commonly read vpon the 24. Sunday after Trinitie Sunday, he saith thus:

O Lord, take and receiue mercifully this offering,* 1.91 through which thou art pleased, contented, and pacified, and hast receiued vs againe vnto saluation, through the almightinesse and vnspeak∣ablenesse of thy mercie, &c.

Consider now, here doeth our deare mo∣ther the holie Church, ascribe vnto this bread, all things which may be attributed vnto our Lorde Iesus Christ, the onely be∣gotten sonne of God: as to say, That God is become mercifull to vs, for the bread sake, and hath pardoned vs our sinnes: and that before the bread bee consecra∣ted, or in anie point transubstantiated or changed. What maruell is it then, that they doe make a God of it, after the fiue wordes be spoken ouer it, and yet make a Sacrament of it, before it can be a Sa∣crament? For as they can of a peece of breade make God himselfe, and of nothing create something: wherfore should not they likewise be able to make of no Sacrament a Sacrament: and of a Sacrament, no Sa∣crament? That is to say, that a simple peece of bread shoulde bee a holie token and seale of the bloud of Iesus Christ, euen before it bee made holie and consecrated. And then Econtra, that the Sacrament of the bodie of Christ, shall bee no more ei∣ther a Sacrament, or token, but euen the verie bodie of Christ it selfe? So that the holie Fathers must needes haue vnder∣stoode it so, especially, when they say that

this Sacrament is but a token, a seale, and a pledge, specialy before it is become a Sa∣crament. For after that it is once a Sacra∣ment, then (no remedie) our deare mothers will is, that it shall bee fleshe and bloud, and not anie longer neither bread nor wine, to signifie the fleshe and the bloud. And therefore doeth she not make anie account of the exposition of Christ Iesus himselfe, who (after he had saide of the bread) This is my bodie: and afterward of the Cha∣lice of Cuppe: This is the new Testament in my bloud: thereby declaring, that those words, This is my bodie, must be so vnder∣stoode, as if hee had saide:* 1.92 This breade is the new promise in my bodie, which shall bee broken for you. For of that shoulde followe, that the breade, after the consecration, and likewise after the spea∣king of the fiue wordes, should still remaine breade, and so bee but simplie a Sacra∣ment, and true token of the bodie of Iesus Christ: as shewing vnto vs the promise of God, made in the breaking of the bodie, and shedding of the bloud of Christ Ie∣sus our Sauiour, as was saide of the Circumcision: This is my couenant which I doe make with you, to witte, for that

the Circumcision is a sure and holie pro∣mise, a pledge, and seale, through which the promise of God is verie stronglie and sub∣stantiallie made vnto the faithfull. No, no, I assure you: that liketh the holie Church of Rome nothing at all. She will lay fast holde vpon the first wordes of Christ, and not seek after anie exposition or glosse, how necessarie soeuer they bee. And for that cause shall Paule go without anie Audi∣uit, when he commeth in with his inter∣pretation, and saith, That the bread which we do breake, is the communion of the bodie of Christ. For thereby it should also seeme, that it remaineth bread still after the consecration: and that it is not the bodie it self, but a remembrance of the bodie▪ which thing the holie Church in no wise admit∣teth nor alloweth, for life nor death. But es∣peciallie, she will not accept nor like of the interpretation following, wherein Paule proceeding doeth declare, how and where∣fore the bread is the communion of the bo∣die of Christ, saying, For al we which eate of one bread, become one bodie.

Nowe truelie, that soundeth not well: for we do not al becom one bodie in substance, as the holie Church will haue the bread be∣come

the verie body of Christ in substance. But then the similitude, which after that he introduceth or bringeth in, is to farre out of the way. For hee saieth, That those which feede of the altar, are partakers of the altar: and that those that offer vp to idols, are partakers with the diuell. And so making a comparison of the table of the Lord, and the table of the diuell: as though the Priestes could not eate vp that bodie of Christ otherwise, than as idolaters eate vp the diuels: and as though these wordes, Eate that bodie of Christ, did signifie no∣thing else, but this, through the power of the holie Ghost to be made one bodie ioynt∣lie with the bodie of Christ, as the vngodly idolaters, by power of the wicked spirite are vnited with the diuell: That is to hey∣nous an heresie: and therefore wee may not stande vpon this similitude: for it soun∣deth di••ectlie against our Transubstan∣tiation.

But when you will haue a substantiall similitude, you must search and seeke it out of Scotus, and Thomas de Aquino, or Panormitanus, and such like. For they bring in for this purpose, a goodlie si∣militude of a Tauerne, or common Inne,

where they sell wine: For as there is com∣monlie a potte, a garlande,* 1.93 or Iuie bush hanged out, betokening that to be a Ta∣uerne: and the Tauerne doeth signifie, that there is wine plentie: So likewise you see here the outward accidentes of bread, to witte, the roundnesse and the whitenesse, which doe signifie, that vnder the same is conteined the verie bodie of Christ, which is to bee resem∣bled to the Tauerne. And this bodie of Christ doeth further signifie the holie Church of Rome, which is made one with the bodie of Christ, which they call Mysticum corpus Christi, that is to say, The spiritual or mystical bodie of Christ: and this is that sweete wine which the Priestes drinke in that Inne or Tauerne. And after this they doe likewise bring for a similitude, the water which in Cana of Ga∣lilie was plainlie turned into wine: which similitude doeth so wonderfull well serue for this purpose, as to set a fift wheele in a wagon. But it is pitie that the Priestes haue not other fiue wordes, whereby they might do that too. For then should the si∣militude serue their turne much better, if that they might (when they woulde)

conuerte and turne the water into good wine: for that they might therewith the better scoure and refresh their drie throtes, when they are become verie hoarse with singing of their seruice. And it is verie true, that they doe what they can for that purpose: for on Saturday, being Easter eeuen, they praye vnto God, that hee will also do so much as to turne their Beere, say∣ing,* 1.94 O Lord, holie Father, almightie and eternal God, which hast made both hea∣uen and earth, wherein the water is con∣teined: I pray thee, and instantly beseech thee, in the name of Iesus Christ thy on∣lie begotten Sonne, that thou (of thy goodnesse) wilt blesse and make holie this Beere, as thou diddest blesse the din∣ner of Abraham and Isaak: and as thou diddest blesse the sixe pottes in Cana of Galilie, which were chaunged from wa∣ter into good wine: euen so change (for thy seruantes sake, which do beleeue in the Catholike faith) this substance of Beere into pleasantnesse and mirth,* 1.95 tho∣rough the same, &c.

But alas, what can all this helpe, when it will not so come to passe? For they haue not this cunning: and therefore they must

needes haue bene deceiued, and so drinke vp the bloud vppon rawe fleshe. For men may say all what they will, and Paule: yea, Christ him selfe, may bring forth what interpretation they list, but the holy church will stande to the first wordes, This is my. bodie: and vpon that will she liue and die The texte is plaine ynough for her, shee hath no neede, either of glosse, or inter∣pretation. And therefore vnto all the inter∣pretations which these Heretikes bring in, whether it be out of the Scriptures, or out of the auncient Fathers, wee will an∣swere, This is my bodie: and sticke as sure to that, as the Cuckoe to her song.

The v. Chapter. Treating of the great st••ife and difference which is a••mongst the Romishe Doctours, concerning the words of the Sacrament: and yet all they agree and stande fast touching the Transubstantiation. Herein are like∣wise set forth some textes of Scripture, whereby Tran∣substantiation is established.

IT is verie true, that our Catholike Doc∣tours and subtile maisters of Diuinitie,* 1.96 can not (euen they them selues) finde anie good resolution of these words, neither can make them serue the turne well, touching their Transubstantiation, but that there

doeth alway fall great difficultie and disor∣der therin. The bookes sticke out in euery side like a spindle in a bagge: in so much that they snarre and iarre amongst them∣selues in this matter,* 1.97 like dogges & cattes: yea, Quot capita, tot sensus: How many heads, so manie opinions. And yet not∣withstāding, they all ioyntly crie together, This is my bodie. The text is cleare, and needes no glosse: yea, they cleaue as close to Transubstantiation, as claye to the cart wheele. Although they can not tell which way to frame this plaine text. For to begin withal, they all flatly flie from that which was concluded in the foresaid Councell of Rome, that is, That the verie bodie of Christ shuld be Sensualiter, that is to say, Sensiblie, and visiblie eaten, and with the teeth chewed in morsels. For to that they all affirme flatlie, No: and that it is a false lie, notwithstanding it is set out in the De∣crees verie substantially. For (say they) the bodie of Christ can no more bee bitten, eaten, nor digested: he can not now die nor suffer anie more, nor bee broken in pieces: he doth liue eternally. Which is apparant by this token, that yeerelie vpon Corpus Christi day, our deare mother the

holie church doeth in her vsuall Hymne or Sacramental Carroll sing these words fo∣lowing:

Sub diuersis speciebus, Signis tantùm & non rebus▪ Latent res eximiae: Caro cibus, sanguis potus, Manet homo Christus totus▪ Sub vtraqué specie: A sumente non concisus, Non confractus nec diuisus▪ Integer accipitur: Sumit vnus, sumunt mille, Quantum isti, tantum ille, Nec sumptus absumitur, &c.

That is to say:

Vnder signes most plaine to see, Substance none which seeme to be, Things lie hid most excellent: The flesh is meate, the bloud is wine▪ A perfect Christ in either signe, Remaineth of the Sacrament. He is not dealt in morsels small, Diuided, cutte, nor hurt at all, But whole he is receiued: A thousand taste, a thousand eate, And all alike feede of one meate, He wastes not though digested.

Nowe see here, thus do they deface their owne Councels and Decrees, and make al the holie Fathers of the Councel of Rome liers. After this, come in Scotus and In∣nocentius the fourth, and they will defend (a Gods name) That it consisteth not in the fiue wordes, to hang the vell about the cattes necke: but that it is much rather done through the benediction or blessing that goeth before. So as the Transubstan∣tiation and verie changing doeth not pro∣ceede through these wordes, Hoc est cor∣pus meum, This is my bodie: but through the benediction or blessing which went be∣fore.

* 1.98And Peter de Aliaco saith likewise verie plainlie, That if it were so, that the con∣secration should be by vertue of these fiue wordes (as the holie Church of Rome doeth say and beleeue) then should not Christ Iesus haue spoken the truth, when he said: This is my bodie: considering that it was not yet his bodie, but must first become his bodie. The other are ear∣nestlie against this.* 1.99 Nowe Armacanus verie willing to please both parties, saieth, that they both haue reason, namelie, That our Lorde should not haue spoken the

trueth, and yet that it should be euen so as he had spoken and said. Occam in his Quodlibet questions, hath found out won∣derfull sharpewittie testimonies and au∣thorities, which a blinde man should hard∣lie haue sene without a paire of spectacles: for he saith, That when Christ said: This is my bodie, he ment then to speake the same of his bodie: yet notwithstanding vpon certeine exceptions & conditions, to wit, That the Priest which should vtter and speake such wordes after him, as soone as he had said the first pretie word (This) should then immediatlie vpon a sodeine thinke vpon two things at once: the first, This is my bodie, which now at this present shalbe secretly hid vnder the substance of bread, shall become mine owne bodie hereafter: the seconde, This bodie which is nowe hid vnder the sub∣stance of bread, that is my bodie, euen now at this present time. And this onely should proue true, after he had thought vpon these two propositions both at one instant. And it seemeth, that Armacanus was also of the same opinion. Petrus de A∣liaco, hauing first verie subtilie pratled of the matter, doth notwithstāding yet at last

fall out of the cart, and findeth faulte with the opinion of Scotus, grounding him selfe fast vppon this pointe and purpose, That the fiue wordes are those which make the sporte, and transubstantiateth or turneth the bread.

Alas (saith hee) it is a sentence which is not true,* 1.100 and yet notwithstanding it is no lie: but is neither fishe nor fleshe. In summe, it is as much to say, as, Giue the Doues drinke.* 1.101 Thomas de Aquino saith, That our Lord, by that first worde, Hoc, This, did not teache anie thing cer∣teinlie: but meant to say simplie & in a grosse maner thus: That which is here vnder the substāce of bred, let it be what it can, it is my bodie. And whereas some will withstand this, saying, That the same is nothing else, but bread, till such time as it be transubstantiated or chaunged, vnto that hee answereth, Not so. For this sen∣tence (saieth hee) is not fullie conclu∣ded, till the last syllable, to witte, Vm, be pronounced.* 1.102 And therefore no iudge∣ment can be geuen of the veritie or falsitie, till such time as the fiue woordes be fullie pronounced. For then is the matter first cleare, and the bread perfectlie chaunged

into the bodie of Christ.

Richardus de sancto Amore saieth,* 1.103 That these wordes, This is my bodie, is iust as much as to say thus, The thing, whereinto this bread and wine shall bee chaunged, is my bodie. Other againe will saie, that Christ did not by this worde Hoc, This, meane the bread: but simplie, the accidentes or qualities of the bread, to witte, The whitenesse, The thicknesse, & The roundnesse: and that these words, This is my bodie, is as much to say, as, My bodie is here hidde vnder the acci∣dentes or qualities of the bread.

The holie Bishop Durandus is of ano∣ther opinion, namelie,* 1.104 That Iesus Christ did once consecrate, by his secret pow∣er, which is hidde and vnkowen vnto vs, and not by power of these woordes. But yet should hee (notwithstanding) af∣ter that haue set foorth by the fiue wordes, the fourme and manner that men should vse to plaie this parte of Transubstantia∣tion after him. In so much that the Priestes should nowe consecrate by an o∣ther power and vertue, than Christ Ie∣sus did.

Contrarie to this, Comestor is of opiniō,* 1.105

That Christ consecrated with the same words, but that he did first whisper them out secretlie betweene the teeth, and so changed the bread into his bodie, & the wine into his bloud, which being done, he spake the same wordes alowde to his Apostles.

Nowe let see what good Beere you can brewe of this, and ioyne al these wise heads together, to trie which of them is the wi∣sest of all, and who hath shotte downe the Popingaie. Truelie, for my parte, I be∣leeue neuer a one of them all. For the Ca∣tholike Doctours of our time, haue bene forced nowe againe a freshe to fetch out of a corner, other newe, and vengeance wise fetches and strange trickes wherewith to mainteine the matter and make it good a∣gainst these Heretikes: and yet are not at this present agreed amongst them selues: neither can they tell wherevpon to settle & ground them selues.* 1.106 For that good Gar∣diner (a Goliah amongst the Catholikes) did set forth a great booke vppon this mat∣ter, & hath found out manie quickwittie re∣sons, saying, That our Lorde, when hee spake these woordes▪ did meane a thing which is not to be found: and he doeth

name it, Indiuiduum vagum, that is to say, A litle incomprehensible winde, or moth, which flieth hence awaye in the aire. In summe, it is euen as much as a litle nothing, hanging by a small silke thred. And then hee saieth further, That this worde, Hoc, must bee vnderstoode of such an Indiuiduum vagum, or flying moth.

I beleeue verelie, that hee hath drawne this out of Democritus well, who saieth, That trueth lay buried in a deepe hole: and so in the meane space doth teache for a veritie, That there are manie litle waue∣ring things, alwayes shaking and flying in the aire, which he doeth call in Greeke A∣tomi, signifying Indiuiduum, or Inseca∣bile in Latin. And out of these flying or wild vesekens shuld the world, by operatiō of it selfe, be made and brought together. Which fantasie that good man Epicurus, and all Epicuristes haue likewise follow∣ed, and stoutlie defended. And euen so will our Gardiner likewise mainteine, That this holie breadgod should bee made of an Indiuiduum vagum,* 1.107 and that Christ knewe well to speake of that matter: al∣though the Bakers might verie well

protest against that, and say, That they haue made it of good wheate meale: yea, of the finest wheate flower with dogges grease, and not of a wild veseken, which is no where to be found. But Iohannes de Louanio, that woorthie and profounde learned Magister noster,* 1.108 who hath so long caried the wisedome of Louen in his head, that in the ende his braine did waxe feeble, and he starke madde, that man in his booke which hee did write vppon this matter, saieth, That herein chaunced a great mi∣racle, to witte, that the bread is no more bread: but that there doeth remaine onelie the qualities of the bread hanging in the aire, without grounde or bottome, as if a Cow should hang vpon a cherie tree: and that yet likewise there remaines amongst these qualities a perfect substance of bread: so that it is still bread, and yet not∣withstanding it is no bread.

In summe, you shall finde as manie peares as plummes. Yea, is no: and No is yea. Chickens eate haie, and with them horse turdes and good sweete figges are all one.

There are manie both hie and lowe spe∣culations, amongest our Doctours, who

yet trauell continuallie (like Asses) to vn∣do this knotte, and yet can not bring it to passe: For the deeper they wade in the matter, the more they are wrapped and entangled therein. For they perceiue verie well, that it will not come to anie good per∣fection, so that the bread should become the verie bodie of Christ: for that then it must needes followe, That the bread died for vs, and that a dead and liuelesse creature should be our God and Sauiour: and yet would they verie faine bring the matter to passe, so that they would seeme to sticke to the word of God: and yet for all that, main∣teine and vpholde their Transubstantiati∣on also. They do well consider, that they can not iustifie the wordes, vnlesse they do expound them sacramentallie, and figu∣ratiuelie, as the Heretikes doe, who make no great matter of vengeance wittie que∣stions. But our Doctours and faithfull Ca∣tholikes wil neuer come to that baite, they will rather spend both hide and haire, than they will recant & giue ouer their opinion: yea, it were also an eternal slaunder for our deare mother the holy church, and a meane wherby she shuld susteine to great damage. For Transubstantiation is the verie best

fisheponde and shambles that belongeth to her kitchen: and therefore will shee de∣fende that with tooth and naile, and in no wise suffer it to bee plucked out of her handes. Wherefore it is no maruell, that our Doctours had rather inuent newe mi∣racles one vpon another, and make newe and straunge glosses neuer hearde of be∣fore: yea, turne all topsie turuie, neither touching the heauen, nor the earth, and brall and chide one against another like whoores, knaues, and cutpurses, than they would consent and agree to doe such a spite∣full displeasure to their entirelie beloued mother the holy Church of Rome, as to ioyne with the Heretikes, her mortall eni∣mies, to fetch out of Paule, or out of the old Fathers, a sacramentall exposition, and thereby to doe iniurie to the worthie Tran∣substantiation. They are yet besides this, in great difference & dissention about ma∣nie questions depending vpō the same mat∣ter:* 1.109 for they cannot conceiue whervpon the qualities of the bread are founded or groun∣ded, considering that it is no more bread: & then, that it cannot be said, that the bodie of Christ it self shuld be round, white, sauour, & weigh, as bred: then, whether this weight,

this roundnesse, and this colour remaine hanging in the aire without anie prop, or that they are cleane consumed, or where they remaine? Item, when the offertorie or Oste is broken, what is there broken, whether the accidents and substance of the breade, or the verie bodie of Christ it selfe? Item, whether this transubstantiated body is so quickly gone,* 1.110 when there commeth a Mouse or a Ratte to gnawe vpon it, or when Mothes or wormes do breede in it? Thereof they dispute a pace, whether the substance of the bread doeth then, with his accidentes and qualities, get him home a∣gaine, or that the Rattes or Mice do gnaw vpon nothing else, but onely vpon the acci∣dents and qualities, without touching the bread. It is verie true, that the maister of the Sentences did leaue off this point very slenderly. For these are his wordes:

Verelie it may well be said, that vnrea∣sonable beastes do not eate the bodie of Christ, although it seemeth they doe so:* 1.111 but then, what is it that the Mouse ta∣keth, or what is it that shee eateth? That doth God knowe.

Yet notwithstanding, those other doc∣tours, which haue written vpon the booke

of Sentences, are not therwithall satisfied, but will yet haue a further consideration of the matter: especially considering, that the glosse of Henricus de Vrimaria,* 1.112 writ∣ten vpon that text, saieth thus: That the mouth of a Mouse is not so vncleane, as the mouth of a sinner, And all they ge∣nerally doe teache, that the sinners doe without doubt eate the verie bodie of Christ: Ergo Potlid.

Nowe besides this, yet can they not a∣gree amongest themselues, to knowe whe∣ther all the woordes which they of them∣selues haue added, which are not writ∣ten by the Euangelistes, doe serue neces∣sarily to the Transubstantiation, or no? For Thomas de Aquino, will stoutely de∣fende, That they are most necessarie there∣vnto, and that without them the Tarte cannot bee well baked. Now against this, Bonauentura, and maister Henricus de Gandauo, with diuerse other, writing vp∣on the fourth Booke of the Sentences, say that these wordes serue onely to beau∣tifie and set foorth the other for comelinesse sake: but it is needlesse for Scotus to write his opinion, considering that it cannot bee certeinly knowne, whether they bee verie

needfull or no. And yet notwithstanding, he doth conclude, that the Priest is bounde to say them, neither more nor lesse, than as if they were most necessarie to the framing or making of the Transubstantiation. And Guido de monte Rocherii, doeth flatly confesse, That he knowes not what to say to the matter.

Then further they are in contention,* 1.113 whether the water which they doe mingle with the wine in the Chalice, is first chaun∣ged into wine, and after that into bloud: so that there shoulde be two transubstantia∣tions at once? Or that it is incontinent and by and by turned into bloud, as well as the wine? And if it become bloud, as ap∣peareth it shoulde, by the example of the two Gosseps, of whome I spake before, by what power that can bee so, seeing Christ did not meddle with anie water, nor the Euangelistes doe not write anie thing thereof? And then, if the Priest shoulde putte more water into it, than wine, (whiche they doe not gladly,* 1.114 or willingly:) whether then the Transub∣stantiation shoulde take full effect, or that it would stay, for doubt of drowning in the water?

Item, if by chance, after that the wine be consecrated, & turned into bloud, one should put into the Chalice as much wine more, whether then the first wine shoulde bee no more bloud, but become wine again, or that it should be bloud and wine mingled toge∣ther: either that it shoulde all together bee turned into bloud? Item, whether a Priest may say and serue Masse with vinegre, or veriuce, or with must, or whether for neede with beere: and whether that the beere (af∣ter the fiue wordes spoken,* 1.115 and all parts of the transubstantiation well plaid) could doe his office as well as the wine, and leape soudeinly out of one substance into ano∣ther? Item, if there were thirtene or four∣tene Offertories, Ostes, or singing cakes, laid vpon the altar, and that the priest could tell no better than my maide, and so tolde but twelue, and vppon that intent doe pro∣nounce the fiue wordes, thinking that there were but twelue: then whether all the thirtene should be consecrated and transub∣stantiated: considering that the intent and meaning of the Priest, is wholie necessarie to the transubstantiation: or that neuer one of them should be transubstantiated, cōside∣ring that the one hath as much vantage as

the other, and not any one of them more base or bastard than an other, seeing that they all did heare and vnderstand the wordes of the Transubstantiation indifferently, one as well as another.

There are yet (besides these) manie o∣ther like difficulties, sufficient to make de∣uout catholike men to doubt, touching this foresaid article of transubstantiation: for (I assure you) they trouble the heades euen of our masters of Louen, and are oftimes oc∣casion that they must drinke two or three quartes of wine the more, and sometimes be so dronke, that they fall from the benche, and catch a redde nose: yea, and sometime that they dispute the haire from their heads, through the great zeale wherewith they are warmed, whereby they often fall into dron∣ken diseases, and sometime into Plurisies, whereof diuerse times they die: and so the Church of Rome doth faile of her best pil∣lars. And yet for all this, as concerning the highest and most principall article of tran∣substantiation, they al danse after one pipe, and agree as well in one, as Herode and Pilate. And as touching the rest, they re∣mit that to God, to take care for: for after that they haue brought forth many cunning

trickes, and deepe wittie speculations, and bralled about those a long time, and in v∣tramque partem, that is to say, pro & cō∣tra, to and fro, haue reasoned on both sides verie Magistraliter, that is, Maisterly in deed. In the end they make this cōclusion: Sed quomodo hoc fit,* 1.116 nescio, Deus scit: that is, I cannot tell what to say to the matter, I cannot conceiue how that may come to passe, God knoweth all: And yet notwithstanding, they doe alway conclude this to be an article of the faith, whereof no man must doubt. For our deare mother the holy Church will haue it so. And yet in the meane space, for the better stay of deuout cō∣sciences, & somthing to establish these great doubts, they haue ioyntly found out a newe practise to prop vp their generall building of Transubstantiation, to wit, first a great beame which they call Concomitantiae: & then a long rib, called, The stedfast intenti∣on of the holy Church: wherewith they do so strongly prop vp this building, that not only Christs bodie,* 1.117 but the whole Godhead may s••and vpon it without falling. And if it were so, that the priest did dreame, & had no regard to his Masse: yet haue they a reme∣die for that. For the good intent of the holie

Church is so sure and vnremoueable, that the intent of the Priest is not greatly to be accounted of, but may well inough go walk abrode, and see if there be anie good cheare toward, and that his maid keepe good rule at home, which is a iolly matter. For other∣wise, if the priest were yet half dronke with good cheare the eeuen before, or that his maid had chafed him, or that but only a flie did come & sit vpon his nose, he might per∣haps therby forget his good intent, euen as he was speaking the holy wordes, and then should not that bread bec••me a God: which were a perilous matter. For the simple peo∣ple should then pray to a peece of bread, in place of their God & creator. Therefore cō∣meth the holy Church now in for a helpe, & doth set forth for a perfit article of our faith, that it is likewise sufficient for euerie one to beleue, whatsoeuer the Church beleues, al∣though they know not what it is.* 1.118 And again it is sufficient that the holy church haue ge∣nerally a perfite determination, that where∣soeuer Masse is don, there is the bred chan∣ged into God, although it were so that the priest did thinke onely vpon his maid, or on his kitchen. In summe, there is not a hole, but the hellish Church hath a peg to stop it

withall, she can turne euerie thing to the best: so that there is no more difficultie. And if the Doctours and Licentiates, doe chide and brall among themselues, that makes no great matter: we ought to com∣mit all these weightie causes, to the iudge∣ment of the holie Catholike Church, and must simplie and ioyntly beleeue, That as soone as the fiue wordes are spoken, that which the Priest hath in his handes is tur∣ned into God, let it then be what it will, ei∣ther verie bread, or the accidents of bread, or an Indiuiduum vagum, that is, a wilde veseken. That is no matter at all to vs, it is sufficient that wee knowe it is our God, which we must pray vnto in the Masse. For the text is plaine: This is my bodie, there needes no glosse vpon it. And although it be so, that all the Doctours of Louen, of Paris, and of Colen, cannot vnderstand it: yet it is sufficient for vs, that we haue fetcht our transubstantiation out of it, and sette it forth irreuocably. Although we haue yet manie mo other plaine textes, whereby to defend it: which are verie plentifully sette forth by the worshipfull Eckius, and other worthie pillars of the holie Catholike Church: as specially that which is written

in Ieremie, That when the vngodly Iew∣ish Priests and false Prophets went about to bring Ieremie to death, because hee did earnestly condemne their vngodli∣nesse, they said thus one to another: Let vs marre his bread with wood, or let vs destroy the fruite together with the tree, & roote him out of the kingdome of the liuing. For this now hath our deare mo∣ther the holie Church turned for the best vnto our Masse priests, as though they had holden this Counce••l together, and saide: Mittamus lignum in panem eius,* 1.119 that is to say, Let vs cast wood into his bread, vnderstanding thereby, that they will coun∣terfeit (in their Masse) the passion & death of Iesu Christ, who suffred vpon the crosse, with a peece of bread. And to this end doe they cause these woordes to be soung yere∣ly in the Passion: wherevpon shee hath re∣solutely concluded, That the bread is chaunged into the verie bodie of Christ Ie∣sus: as is to bee seene in the foresaid booke of Eckius, and of other stoute Champions of the Romish Church. Yea, and likewise to proue that this Transubstantiation is neither so wonderfull, nor vnnatural, as the Heretikes exclaime, that doeth Eckius

teach out of the Scripture, where the diuel said to Christ:* 1.120 If thou be the son of God, commande that these stones bee made bread. Consider now, is not that a plain de∣claration, wherto no answer is to be made? And by this it is wel to be thought, that the diuell woulde gladly haue had a Masse in the wildernesse, but onely that it could not be for lacke of bread. And this may possi∣bly be the cause, wherefore our mother the holie Church doth (vpon all the altars, and in all thee bookes, where this storie is in hand and dealt withall) clothe the diuell in a friers cowle, to the end men may knowe, that he was an holie Heremit,* 1.121 or an Anker, which did verie deuoutly say Masse in the wildernesse, and therefore doth looke out so Masselike. But when he saw he did lacke bread, then he sought and made meanes to our Lorde, to see if he would erect a newe transubstantiation. And now, because this temptation of the diuell is in the Hebrewe tongue called Massah, (as is before rehear∣sed) therefore it is not to be thought vnlike,* 1.122 that our Masse hath thereof borrowed her name. For as Satan said: Commaunde that these stones be made bread: so say the priests in their Masse: Command that

this bread be made a bodie, or flesh.

Wherein the Priestes are something more likerish, than their maister was: for that they will not bee contented with drie bread▪ but that hath his vnderstanding and meaning. Howbeit thus much it is in ef∣fect, That our dere mother the holy church, hath out of this Massah, or temptatiō of the diuell, verie strongly established her Tran∣substantiation.

The vi. Chapter. Establishing the sufficiencie of the Sacrament vnder the substance of bread alone.

WE haue heretofore set forth, that the holie Church of Rome hath directly against the cōmandment of Christ against the vse of the Apostles, and against the long continued custome & maner of the primatiue Church commanded, That the Lay people should not receiue the Sacra∣ment of the Lordes Supper, but vnder one kind only, to wit, of the bread: as it is plain∣ly set foorth in the decree at the Councel of Constance, here before declared. But now because it shal not seeme that she hath much a do to wrest a text or twaine of the Scrip∣ture, & to bring them in to serue her turne, she doth therfore allege here manifest texts

wherewith she doth set all things net, fine, and in perfect frame.

* 1.123To begin withall, it is written in the 6. of Iohn, This is that bread which com∣meth from heauen, that he which eateth thereof should not die. I am that liuing bread which came downe from heauen: if anie man eate of this bread, he shal liue for euer. And the bread that I will giue, is my flesh, which I will giue for the life of the world, &c.

Note here, now doth he meddle but with the bread (saith Eckius) Ergo the Lay peo∣ple neede not the wine. That soundes as well, as if a man shoulde make this argu∣ment: Christ saith in the 15. of Iohn, I am the true vine,* 1.124 you are the braunches, &c. Here he speakes onely of the vine, and not of the bread: Ergo the Lay people need not receiue the Sacrament vnder the sub∣stance of bread, but only vnder the substance of a vine. Is not that verie well reasoned, to catch the Heretikes in a trap? After that we read, that Christ was known in Emaus vnto two of his disciples,* 1.125 by breaking of bread: & there is not one word of drinking: Ergo the Lay people may not drink out of the Chalice. And if anie man thinke that

Christ should not there haue ministred a sa∣crament (as the Heretikes will say) that is a lie: for our deare mother the holie church hath determined otherwise, declaring that he did minister the Sacrament two times, once at Hierusalem, for the Priests,* 1.126 at his last supper: & another time at Emaus, for the Lay people, after his resurrection. And although it is certeine, that these two dis∣ciples were Cardinals, & not Lay men, as Eckius in deede doth finely mainteine in a certein place: yet what is that to the pur∣pose? Did you neuer see Cardinals that were no Priests? That is no newes. There are now a dayes that are but young chil∣dren, & newly crept out of the shelles. And when all this is saide, there is no where written,* 1.127 that these two disciples had shauen crownes, or the priestly character or cogni∣sance: Ergo then must they needes be Lay people. Now thirdly, we pray thus in the Pater noster, Giue vs this day our daily bread, and we do not speake of anie wine: wherfore then should the Lay people desire to drinke wine in the Communion? And al∣though the priests thēselues sing the same wordes in their Masse, & yet notwithstan∣ding are not content with drie bread: that

cannot serue the turne. For the prrests must needes haue some prerogatiue, because they are the beloued children of our mother the holy Church. Fourthly, ••uke in the Acts of the Apostles writeth: That those which beleeued,* 1.128 continued in the Apostles doc∣trine and fellowship, and in breaking of bread, and in prayer: which streight-way after he setteth out more amplie, say∣ing: And sold their possessions & goods, and parted them to al men,* 1.129 as euery man had neede. And they continued daily with one accord in the Temple, & brake bread in euerie house, and did eate their meate together with gladnes and single∣nes of heart, praysing God. Out of this doth our deare mother the holie Church cō∣clude, That the cup ought not to be mini∣stred vnto the Lay people in the Supper of the Lorde, because that here is no mention made of wine, but onely of bread. For al∣though in manie other places of holy scrip∣ture, all kindes of meates and drinkes are vnderstoode vnder the name of bread and eating: yet that can not take place here, considering that our deare mother the ho∣ly Church hath otherwise interpreted the same. And Paul hath directly written, That

all men should esteeme the Apostles and Preachers as Ministers of Christ,* 1.130 and dis∣posers of the secretes of God. For out of this doth our dere mother the holie Church teach,* 1.131 That the Priests are to be resembled to God, and are mediators betweene God and the people, and so by this meanes may freely chaunge or alter the Sacraments, as they shall thinke good. Is not this a subtile and double dealing with the Scripture? Wherefore then doe these Heretikes say, That we haue no scriptures wherewith to defend this our doing, whereas we bring in sacks ful of Scripture, as all men may see.

And then, touching that they will beate vs with our owne rodde, saying, That the Church her selfe hath alwayes done other∣wise, as may appeare out of the ancient fa∣thers, Councels, and Canons, we care not a point for that: we hang that on the hatch. For all that is past and gone, the worlde is now in another state than it was then. For in those dayes, they were for the most part all readie to shedde their bloud for the chri∣stian beliefe.* 1.132 And for that cause did they drinke the bloud of Christ, as the Catho∣like Doctours haue written, according to the doctrine of Cyprianus, saying,

how can they shed their owne bloud for Christes sake,* 1.133 if they doe not drinke of Christs bloud? But now there is no more tidings of those matters: for the holy church of Rome wil not lose one drop of her bloud: considering that she hath ynough to do for the defence of the holy Catholike faith, to shed the bloud of the Lutherans and Calui∣nists,* 1.134 like water in the streetes. And there∣fore it is not any more needful that the Lay people should drinke the bloud of Christ out of the Chalice vnder the substance of wine. They can digest it well inough rawe, as it was shed out of the bodie of Christ Iesus: yet for all that, the priests haue this aduan∣tage, that they may drinke the bloud of Christ both waies. And yet is not the bloud of Christ in the Sacrament, taken quite a∣way from the Lay people. For when they do eate the whole body, with flesh & bones, it is certeine, that they gette in the bloud wall. For the before named Bonauentura doth make mention of a certein miracle, of one which would not beleue that there was any bloud in the holy Ost,* 1.135 or singing bread, vsed in the holie Masse,* 1.136 and sodeinly there came bloud rūning out. And likewise Alex∣ander de Ales doth declare, that vpō a time

when the people would haue receiued the Sacrament vnder both kindes, there was sodenlie before them a platter full of bloud, whereof the good deuoute people being meruellously abashed, were glad to content them selues with the one. And that the bloud (vndoubtedlie) is with the bodie, we haue here before by manie other mira∣cles declared, sufficientlie proued. There∣fore haue the Laie people no occasion to complaine, as though the bloud of Christ were denied them: for euen the Priestes them selues are contented with one kinde, on the good Fridaie next after the shire Thursday,* 1.137 when they haue had their sops in good Bastard or Romnay. For then the next day, being good. Friday, they sing a drie Masse, and keepe a Mouses banket, as well as the Laie people doe at Easter.* 1.138 Before time likewise, in the Iewish church the Laie people had no parte of the drinke offerings, but the Priestes onelie. For al∣though that Chrysostome saith,* 1.139 tou∣ching this matter, that this is now chan∣ged, and that in this Sacrament the Laie people must enioye the like meate and drinke as the Priestes doe,* 1.140 so as nowe the one hath no more aduantage than

the other, as they had in the olde Lawe: yet can not the saying of Chrysostome anie thing serue in this place. For against Chrysostome wil we set Brother Barnard of Luxenburgh, professour in Theologie, and Iohn Eckius, with all other good Ca∣tholike writers of our time, who haue o∣therwise written and determined of this matter. And as touching that which the Huguenotes do alledge out of Paule: yea, out of Iesus Christ him selfe, saying, That Paule did command all christen people, to do according as Christ had ordeined, and as Christ had saide: Drinke all of this: We do answere to that, That this was onelie a simple permission,* 1.141 and not a speciall commandement: as he saith in another place: Destroie this temple, and I will builde it vp againe within three dayes: for that is no commaundement, but onely a permission, as if he said: If it be so in deede, that you will destroie this temple of my bodie, I will not forbidde you, but I will builde him vp againe, &c. In like manner doeth our mother the h••lie Church saie, that these woordes, Drinke you all of this: And, As often as you

drinke this, you shall declare the death of the Lord: Those wordes are thus to be vnderstoode, as though he had said: I doe not will you Laie people to doe so, but the Priestes onelie: notwithstanding, if you will doe it, and that the Priestes are contented withall, I will not then bee a∣gainst it. Thus you see the game is won. Nowe let vs to an other matter, tending to the like ende.

The vii. Chapter. VVhich doeth treate of full satisfaction for sinnes, of the desertes of good workes: also of the merites of Chri∣stes passion, and of Iustification: of the difference be∣tweene mortall sinnes and veniall sinnes: and of the as∣sured hope of saluation.

NOwe,* 1.142 seeing that wee haue suffici∣entlie spoken of the holie Masse, and the Sacrament of the altar, and that our mother the holie Church of Rome doeth moreouer teache and set foorth for an article of the faith, That wee, by desert, hearing a Masse, and receiuing the Sa∣crament, may make full amendes for our offences, and sufficientlie satisfie for our sinnes: therefore it is now verie necessarie,

that we something treate of satisfaction for sinnes, and of deseruing by good works, the rather, because the Heretikes do with their scriptures so trouble vs, touching this point, as they turne both the spit and the rost meat into the ashes: in so much that wee shall loose both the sheepe and the fleece, if wee suffer this to be so plucked from vs. And therefore it is necessarie to put all good Catholike children in remem∣brance, that in no wise they doe giue anie eare to the Heretikes, touching this point, for feare lest therby they should be brought out of the right way, and so by receiuing their goodlie reasons & multitude of scrip∣tures, be persuaded from their due obedi∣ence to the holie Church of Rome. And to the ende that euerie man should be war∣ned, and not by negligence sodenlie taken in a trappe, therefore shall I set out (some∣thing more at large) their meaning tou∣ching this point, to the ende that euery one may see, whether our deare mother the ho∣lie Church haue not iust occasion so bitter∣lie to curse and banish their doctrine.

Then, to beginne withall, they do take vpon them to defende and mainteine by Scripture, That all sinnes are deadlie &

mortall,* 1.143 because that sinne is the brea∣king of Gods commaundements, as S. Iohn saith: And, That who soeuer doeth not obserue all, whatsoeuer God hath commaunded in his Lawe, is accursed.* 1.144 For S. Iames doeth witnesse,* 1.145 That who soeuer transgresseth in one point of the Lawe, is guiltie in the whole: considering that the same God which c••mmaunded the one, did also commaunde the other. In so much that all those which commit sinne,* 1.146 are through sinne alienated and estranged from the life which is onelie to bee had at the hand of God, and so must fall into the hand of heath, seeing that The recōpense of sinne is death,* 1.147 according to the saying of S. Paule, whereby all men (without a∣nie exception) which are vnder sinne,* 1.148 are likewise vnder the bondage of eternall ma∣lediction, death, and damnation: conside∣ring that all haue sinned & are fallen away from that life which is of God, into his wrath, and do thereby become (if the speci∣all mercie of God were not) the children of wrath, of cursing, and of death: yea,* 1.149 & iust∣lie may be called the verie enimies of God. Out of this they conclude, That in the wide world there is no mea••e, nor counsell

to be found for the payment & accomplish∣ment of our satisfaction,* 1.150 but that all must be discharged to the vttermost farthing: which is as much to saie, that all people are vnder the eternall wrath, curse, & dam∣nation of God: considering that the sen∣tence of God being once pronounced, must endure for euer: and a man being dead, and once taken away from life, can neuer restore him selfe againe to life. And thus (say they) there is no more to be said, but al fleshe are debters vnto God. But hereby is the mercie of GOD made manifest, that the punishment of our sinnes, is laide vpon our Sauiour Iesus Christ, the vn∣spotted lambe of God: that he hath suffe∣red for vs, and taken vpon him our sinnes: that hee, being become man, and hauing put on our nature, hath borne the burthen of this curse, this wrath of GOD, this death, and this hell and damnation, and through his diuine and eternall power (for that hee also was the onelie Sonne of God: yea, euen God him selfe, and the verie authour and well spring of eternall life) hath ouer come and clearelie taken a∣way the same, and hath freelie, and with∣out deserte, by his meere mercie, giuen vn∣to

all those which doe faithfullie beleeue in him, life and iustification. In so much that they nowe, in the person of Iesus Christ, as partakers of his bodie,* 1.151 boldlie appeare before the Diuine Maiestie of GOD, being assured, that God is their good, mercifull, and most louing Father: and doeth no more charge them with the burden of their sinnes, but most merciful∣lie forgiueth them their olde and odde debtes, and pardoneth them of the punish∣ment which they haue deserued, not tho∣rough anie of their good workes, merites, or desertes, but through the power of the merites and desertes of our Sauiour Ie∣sus Christ, wh•• hath made restitution for that which he neuer had: and hath not on∣ly taken vpon him to discharge our debtes, but also to suffer our punishment, and hath borne the same wholie in his owne person: so that hee is iusti••e called, Our raunsome, Our Pastour, Our pledge Our full sa∣tisfaction, and the costlie p••ice of our sal∣uation, without whom there is no saluati∣on, no raunsome, nor redemption in the worlde. And therefore say they, That who soeuer will beginne to account or reckon with God a newe, and make satisfaction or

payment vnto him,* 1.152 whether in whole or in parte▪ of that which they are indebted vnto him, those are wholie quite of Gods mer∣cie, and binde them selues soule and bodie to the full obseruing of the Lawe, and doe clearelie take away and renounce (as much as apperteineth vnto them) the merites of Christ: notwithstanding that (by the iust iudgement of God) sinne is so abhomina∣ble, that it can not by anie meanes bee re∣compensed, or fullie satisfied, but onelie by eternall death and damnation, or els by the sweete and most pretious offering of the bodie and bloud of Iesus Christ, which is (before God the Father) a sufficient satis∣faction and remission for the sinnes of all those that haue their full trust and confi∣dence therein.* 1.153 And also they doe acknow∣ledge, That God doth in the meane space correct his children in this worlde,* 1.154 and pro∣ueth their faith by manie and diuerse trou∣bles, crosses, & afflictions: partlie, for that they shall learne to knowe verie well their miserie and calamitie, and thereby be pro∣uoked the rather spedilie to flie to his mer∣cie for succour: partlie, that thereby they may become like vnto their maister & head Christ Iesus: and with him die from sinne,

and rise vp in newnesse of life, and hereaf∣ter liue and reigne with him eternallie: but they will in no wise consent, that these troubles, crosses, & afflictions, should serue anie thing for satisfaction or remission of sinnes, no not so much as for the least sinne that can be thought vpō. And likewise they clearely dissent & disagree from vs, saying, That al the good works that anie man can do, during all his life, can not serue him to anie purpose for the remission of the least sinne that euer he committed: considering that al men (without exceptiō) are of meere dutie bound to obey God, to loue him with all their hearts, with all their might, with all their power, in body and soule, with thanks, & in all that lieth in them: & to loue their neighbours as thēselues: in such ma∣ner, as though they had accōplished al this,* 1.155 (which is impossible for anie man to doe, for that we are dead in Adam, and that all the thoughtes of mans heart, & all the con¦ceites of his mind are meere mischiefe and malice against God, euen from the begin∣ning) in so much that they should yet re∣maine vnprofitable seruantes,* 1.156 and should haue done no more than they of verie dutie were bound to do: So farre doeth it differ

that they should be able thereby to satisfie God, & make amends for any such offences, as they heretofore haue committed. For if they should come in reckoning by works, then wee must make a perfect recko∣ning,* 1.157 & not halfe a reckoning (say they:) o∣therwise works were no works: but contra∣wise, when men do seeke for mercie, & not for iustice,* 1.158 then must they (w^t Paul) forsake all their works, all their righteousnes, their holines, & all whatsoeuer they haue done, & accompt the same as nothing, to obteine iustification by faith, through God mercy: for otherwise mercie were no mercie.* 1.159 And after this, they proceede on further, & con∣clude in this forme and manner:

* 1.160Now, seeing God will not accept any iustificatiō by those works which he him selfe commanded in his Law, how much lesse will he accept these workes which other men haue deuised, and fetched out of their owne heades, which hee neuer commaunded? As, to hearing of Masse, to runne from one Church to another, to trudge from one altar to another, to go on pilgrimage▪ to weare hairecloth, to whippe them selues, to pull a Friers hoode ouer their head, to make vowes,

which God neuer allowed, with such o∣ther like workes, which the holie church doeth esteeme for verie meritorious, & calleth them Opera supererogationis, that is to say, Superfluous workes,* 1.161 for that God neuer commanded them: & there∣fore men may hereby do more than they are of dutie boūd to do. These (say they) shall not onelie be vnacceptable before GOD, for good payement, but shall rather be esteemed for false coyne: yea, bee imputed for verie slandering and blaspheming of God,* 1.162 and for a flat for∣saking and despising of the shedding of the bloud of Iesus Christ. O what a mat∣ter is this! O helpe blessed Ladie of the 7. Okes! Help S. Lewen, S. Rombold, S. Iames of Cōpostell, with all your scallop shelles, and pilgrims staues: helpe all you sweet men and women Saints, whose re∣likes are deuoutly prayed vnto by our deere mother. How can it be, that she should be so ouerseene? should then all good catholikes haue hitherto reckoned, and still do reckon without their host? should our forefathers haue deserued none otherwise by building Cloisters, Abbies, Trentals, Masses, and such like deuotions? should all that be lost?

O no, I defie that. We will rather forsake the whole Scripture, Peter and Paule, with the whole rable of them, than that such a slaunder should rise and take place in the holy Catholike, Apostolike, Popish church of Rome. For if that were so, then should all our Decrees & decretals, all our Sen∣tences and Se••tentiaries, al orders & ordi∣nances, old customes, vsages, priuiledges, and old proceedings of the holie church, all masses, with the appurtenances, al priests and priestly doings, and so one diuell with another be cleane ouerthrowen. And then it must needes followe, that the Lutherans, Zwinglians, & Caluinistes, shal yet againe beare the swing, & all the shorne swarme of holie shauelings, with all the Sophisters & Theologians of Louen, with all the newe Bishops, Abbats, Monks & Prelats, giue place. To what purpose then (I pray you) should the Duke of Alba with his Spani∣ards serue, hauing taken so troublesome a iournie vpon him, to stand the Bishops in¦stead of Sargeants & hangmen: and to set vp the ruined Romish church in her autho∣ritie againe? O no, no, we will neuer be gi∣uen to vnderstand & beleeue, that the scrip∣ture doth teach this: for otherwise the scrip∣tures

must be heretical, & directly against the holie church: & then shuld the scriptures haue deserued to be burnt, aswel as the Hu∣guenotes. Wel, surely our Doctors of Lo∣uen haue likewise perused the scriptures, & our newe Bishops do daily reade their ser∣uice & Masse booke, at lest when they haue leasure: but they find not this written there: & therfore it is to be thought, that either the heretikes haue other Epistles & Gospels, than is written in our Masse booke, & read in the church: or there is more malt in the mill, than the miller will be acknowen of. For although our mother the holy church is content to graunt the heretiks, that Christ is our right redeemer, & hath sufficiently sa∣tisfied for our sins (because it shal not seeme they haue vtterlie forsaken Christ, & thrust him out of his seat) yet is not that so to bee vnderstood, that he onely must be taken for our ful raunsome and satisfaction, or that he should haue fullie made our peace w^t God the Father, through the offering vp of his bodie & bloud: so as we should now (through his merites) be esteemed for righteous, and the children of God, and haue an assured belefe, that God hath (for his sake) forgiuen vs all our sinnes, & is to vs a good & louing

Father (as these heretikes will needes proue by their Bible.) No, no, it wil not go so easilie to worke: we must go otherwise to worke: we our selues must paie our debtes with our owne monie, & satisfie God suffici∣ently for our sinnes, or otherwise all would be naught. For it doth not beecome the mercie of God (saith the councel of Trent) that he should forgiue vs our debtes for nothing,* 1.163 without anie former satisfactiō. And although it be so, that Paul doeth take on him to defend,* 1.164 that Abraham hath no iust occasion to presume of him selfe be∣fore God of any desert or former works: yea, & saith, That he that works not, but doth stedfastly beleeue in him that doth iustifie the vngodly, to him is his beleefe for righteousnesse: as Dauid also saieth, touching the iustification of those to whom God doth impute righteousnes without a∣ny works, by these words: Blessed are they, whose vnrighteousnes is forgiuen, and whose sins are couered. Blessed is that man to whō God imputeth not sin:* 1.165 yet, that holie ghost of the coūcell of Trent hath concluded the contrarie, saying thus: Who∣soeuer will defend & mainteine, that the vngodly are iustified by faith only, & that

for the obteyning of Gods mercie, his works are not needful, let him be accur∣sed. And our Doctors of Louen haue once for all acknowledged & iudged, That God may not impute righteousnes to any mā through faith, vnlesse he be righteous of him selfe. For consider, this is the conclu∣sion of the worshipfull & profound learned Magistri nostri, Ioice Rauēstein of Thielt in his booke which he now (a while agoe) did write against the Lutherans of Ant∣werpe.

This pretended righteousnes (saith he) doeth tend first against naturall reason:* 1.166 for it cannot stand with any natural rea∣son▪ that one which had no wisedome in his head, should yet notwithstanding be called wise: either else righteous, who hath no inwarde righteousnesse in him selfe.

Secondarilie, it is slaunderous against the holie Ghost, who hath testified and witnessed of manie men in the scripture, that they were righteous before God: & so should the holy Ghost be attached for a false witnesse.

Thirdlie, it doeth differ from the doc∣trine of the Catholike Fathers.

Consider now, here we haue a clere iudge∣ment & irreuocable sentence: wherevpon it must rest, That Paule hath spoken amisse, in saying, that God doeth ascribe righte∣ousnes to the vngodlie without any works. For, what is the meaning of this asc••ibing our alowing? Our sharpwitted Magistri nostri of Louen can not by their naturall reasons, nor w^t al then Syllogismes, Quot∣libets, nor other speculacions, conceiue the same: no nor will permit that God should impute righteousnes, or yet couer sinnes through the merites of Christ, to one that were not righteous of him selfe by deeds, & that had sufficiently satisfied for his sinnes by his deeds: so that God is not licenced to name things that are not, as though they were, as Paule ascribes vnto him: or to deck vs with a righteousnes and obedience which we haue not deserued our selues:* 1.167 our deare mother the holie Church of Rome doeth esteeme it for a foolishnes, vntoward∣nesse, and blasphemie against God, that Christ onelie should be our wisedome, our righteousnes, our holines, and our only re∣demption. Shee will haue it, that we shall euen of our selues, and by our selues, haue our owne wisedome, righteousnesse,

holinesse, and redemption before God, at least, if we will be esteemed for righteous. She doth esteeme it for a foolish and faith∣lesse trust, that one should trust to the righ∣teousnesse of anie other than him selfe. She will haue it, that euerie one shall be iusti∣fied by his owne righteousnesse, and by his owne merites, and therewithall satis••••e and pay all the sinnes and offences, wherewith hee may bee by anie meanes iustly bur∣thened. It is true, That originall sinne hath some preeminence, and that it may not be tried to the vttermost point. For not∣withstanding that originall sinne,* 1.168 is that which makes vs the children of wrath, and brings vs to death, yet will our mother the holie Church stay a little, and pale in Gods determination,* 1.169 and persuade the best be∣twixt both, saying, That it doth not well become the righteousnesse of God, that he should deale with those which before baptisme haue (through negligence) fal∣len into sinne, in the same maner, as with those which after the baptisme haue wil∣lingly and wittingly defiled the Temple of God, and made sad the holie ghost.

She doth plainly acknowledge, that e∣uen at the first houre of their birth, they

haue deserued death, and are fallen into the curse and wrath of God: yet for all that, she will take vpon her to be a meane betwene parties at variance, and be like vnto But∣ter which bettereth althings, & therfore wil haue this hold, That God as touching originall sinne, shall bee satisfied by wa∣shing away the same by baptisme, not re∣ceiuing or requiring anie other satisfac∣tion or raunsome for that matter, and for this hath shee also named Baptisme, The first plancke whereby we are saued in our shipwrack. But I assure you, as tou∣ching all other sinnes, shee doth sing vs a new song, as followeth:

* 1.170Si quis dixerit, peccata omnia, quae post baptismum fiunt, sola recordatione & fide suscepti baptismi▪ vel dimitti, vel venalia fieri, Anathema sit: That is to say, Whosoeuer will maintein, that all sinnes cōmitted after baptisme,* 1.171 should either be forgeuen, or at least may be forgeuen onely through faith and power of Bap∣tisme, let him be accursed.

Here you may see now, that this planke alone is too weake, to beare vs out of the water, so that Baptisme is not (in anie wise) the Lauer or bath of those that are

borne a newe, wherein Christ shoulde haue purged and cleane washed his spouse, that she might become without spot or wrinkle, as Paule goeth about to teach:* 1.172 but onelie forsomuch as doeth apperteine to the first spotte wherewith we are borne,* 1.173 and no fur∣ther. Neither is nowe anie more a Bap∣tisme of conuersion & penance, as it was in the Apostles time. For the holie Fathers assembled in the Councell of Trent, haue accursed all those that shall call it a Lauer or bath, and Sacrament of conuersion and repentaunce. And therefore haue they prouided an other planke for vs, where∣with wee may swimme out of this water, (as lustily as with a couple of Hogges bladders:) to witte, the Tree of penance, consisting of three braunches: namely, Confessio, that is Shrift: Contritio, that is Heartes sorrow: and Satisfactio,* 1.174 that is Full satisfaction, and a plenarie payment for our sinnes. For this is the Saint Christopher that can carrie vs ouer the Sea: and through this shall wee receiue once at our Baptisme the garment of in∣nocencie, and being afterwardes bespotted with sinne, wash the same off again, & bring all into the right way. Therefore it will

be said, according to the vnderstanding of our deare mother the holie Church, as ma∣nie holie Catholike Champions haue both said and written, That Christ hath made full satisfaction for originall sinne, and hath fed vs when we coulde not yet slie, but now that our fethers are ful growen, we must slie of our selues out of the nest, and helpe our selues: That is to bee vn∣derstood, We must from henceforth sa∣tisfie and sufficiently recompense for all our sinnes our owne selues, For this is the opinion and meaning of manie holie Champions and pillars of the holie church of Rome, as doth euidently appeare by the before written example of the two pillars. But yet notwithstanding, when all is well considered, this is not yet the verie right tune and harmonious noyse, which the holie Church commonly vseth in this daunse: for out of this might follow, That God should impute righteousnesse to those which are not righteous in them selues: and through Christs merites, and for his sake, forgiue sinnes without any other satisfaction. I tell you, our mother the holie Church will not meddle with this pretended righteousnes: She will not remaine in Gods debte, but

will clere the score, and cut off all the nicks of the tallie. Therefore hath she a little pat∣ched vp this, and concluded, That men shall likewise satisfie for some part of origi∣nall sinne, and so fully satisfie God, because he shall not hereafter report, that hee hath forgeuen and pardoned the same, for no∣thing, but for Iesus Christes sake onely. For weigh this wel, this is the vtter deter∣mination and conclusion of our maisters of the Sentences,* 1.175 That although the merits of Christ are the most speciall desert, through which Gods mercie, and the way into the kingdome of heauen is graunted vnto vs, yet this notwithstan∣ding, is in no wise to be reckoned for the only, whole, and full satisfaction and de∣seruing: Whereby it doth euidently ap∣peare, that alway with the merites of Christ, there must be ioyned some deeds and workes of those, which receiue the mercie and rewarde, whether it be for themselues, if they be of age: or for ano∣ther which is not yet come to full yeeres of vnderstanding: which deedes are cal∣led Meritum de congruo, vel condigno, that is to say, A deseruing worthily ob∣teined, or, A l••ke worthie deseruing.

* 1.176Consider then, now doth it followe, that for the redeeming of originall sinne, some meritorious works are adioyned: and spe∣cially the merites of the Sacrament, which (as our mother the holy Church saieth) doe giue vnto men mercie, Ex opere operato, that is to say, For the worthinesse of it selfe,* 1.177 and deseruing by woorkes. For whosoeuer will say and defend, that the Sa∣craments shoulde not Ex opere operato, or by their owne worthinesse, present and giue mercie vnto vs: but that faith or be∣leefe in Gods promises, should be sufficient for the obteining of mercy, (as Paul saieth that Abraham did beleeue the promise of God,* 1.178 and it was imputed vnto him for righteousnesse, and did then first re∣ceiue the Sacrament of Circumcision for a seale to this freely giuen righteous∣nesse) hee is by the Councell of Trent ac∣curssed, and excommunicated. And because it shall not seeme, that the Sacrament of baptisme is not sufficient to deserue the for∣giuenesse of sinne, Ex opere operato, consi∣dering that the childe which is christened, doth not there worke,* 1.179 whereby it may de∣serue any thing: therefore doth our dere mo∣ther the holie Church say, That the God∣fathers

deserue it for the child. And to the end that this deseruing may the more free∣ly be put in the reckoning against the accu∣sations of the diuell, therefore hath our mo∣ther the holy Church deckt it trimly, and hanged much costly ware about it, as speci∣ally strong and mightie coniuring,* 1.180 and commaunding of the diuell, wherethrough he is forced to remoue streight way, and giue place to the holy ghost. Item, with ma∣nie holie crosses, which the Priest doeth make ouer the foreheade, ouer the eyes, the nose, the eares, the mouth, the breast and the shoulders of the children so christned: by the might & power whereof, the diuell & origi∣nall sinne, are chaced seuen mile frō thence, so that his accusation is not esteemed worth a straw. After this is the child gresed on the nose and eares, with the priests snot & spit∣tle: which spittle doth bring a maruellous strength with it, as men may wel cōiecture: so that of necessitie it must thereby receiue the mercie of God. And in the end is giuen vnto it a white cloth, or a coyfe, and a waxe candle burning, which the Godfathers do receiue in the name of the childe, which surely is maruellous acceptable & welcome vnto God, as the holy Church doeth beare

witnesse, euerie Easter eeue, singing vnto the waxe Candle, whiche the Priestes do at that time hallow:* 1.181 Talia igitur Do∣mine digna sacris altaribus tuis munera offerimus, quibus te laetari religio Chri∣stiana non ambigit: That is to say, Ther∣fore Lorde doe wee offer vnto thee, such worthie presents and giftes vpon thine altar, wherein (as Christian Religion nothing doubteth) thou doest greatly delight and reioyce, &c.

How must he then reioyce herein, when hee shall see all these precious giftes and goodly ceremonies together, whereby de∣uout persons haue greatly refourmed, and trimly set forth the ordinances of his sonne Iesus Christ? Will not he with a good will forgiue both originall sinne, and also the rest of the whole debte, seeing hee is so w••r∣shipful••y pa••ed with wax, with tallow, with creame, and with spittle? And then doeth not hee forgiue for nothing, and onelie for the merites of Christ (as the Here∣tikes say) but he is satisfied with redie pai∣ment. And if he will not yet be therewith∣all content, then we will fill his hands with a heape of deseruings of holie Saintes of both kindes, for which onely he must vn∣doubtedly

forgiue the whole debt, yea al∣though it were asmuch more, insomuch as there shall not be left one iot vnsatisfied.

But howe nowe, may some deuout Ca∣tholike heart thinke, is Christ then nothing at all accounted of, nor regarded, by our deare mother the holie Church? O yes by Saint Marie, for shee doeth vse him speci∣ally to stoppe all holes withall. For if so be that neither our paiments and satisfac∣tions, nor the merits of saints would be suf∣ficient to discharge the whole debt, but that there should remaine some behind vnpaid, then that must be laide on his necke. But if we be of our selues sufficiently furnished to satisfie all that resteth, or if wee can by some of the Saintes, to whome wee haue good deuotion, get a good suretie or pledge which will answere for all: then wee shall haue no neede to trouble Christ much, wee can spare him well enough. Then onelie, if we hauing done our best to satisfie all our selues, or to finde a sufficient suretie, and yet can not bring either of both to passe, then saieth our deare mother the holie Church, that Christ must come foorth, Vt suppleat nostros defectus, that is to say, To supplie our defaultes, and to stoppe

all holes. But nowe, because all this doeth seeme verie vnhandsome, and that Christ might perhaps take this in euill part, and perchaunce forsake vs, and cast vs cleane off, and send vs back againe to our Baalim, and other Patrones, at whose handes wee haue first sought help, as he hath oftentimes giuen warning by his Prophetes,* 1.182 so as then by that meanes we should fall betwixt two stooles in the ashes, and so be forsaken on all sides: To auoid this daunger, the ca∣tholike doctors haue a little strengthned the rampier, and baked the cake after another maner, as may appeare in the said booke of Iodocus of Rauenstein, where he writeth:

Whereas men do charge vs, that we teach that Christ shoulde haue satisfied only for originall sin or other sinnes cō∣mitted before baptisme,* 1.183 & that then the Masse should satisfie further for the o∣ther sinnes, our meaning is not so: and if there be anie such which do so vnderstād, or haue any such opinion, we vtterly re∣nounce their doctrine.

And truely their particular iudgement ought not to be applied to any former iudg∣ment of the Catholike doctrine touching the Masse: for the verie meaning of the holy

man Thomas de Aquino, was neuer such: as appeares plainely out of that which hee writeth in the third part, vpon the first que∣stion in the 4. ••rticle whereof he writeth:

It is most true, that Christ came into this world, not onely to take away that sinne, wherein naturally all the posteritie of Adam are borne, but likewise to the cleansing of all other sinnes.

And in the 49. question of the said thirde part: Christ (saith he) hath released vs frō our sinnes, Causaliter, that is, Cōcerning the cause, to wit, for that he is the onely cause of our releasment, through which all our sinnes are to bee forgiuen, as well those past, as these present, or to come. And then againe: Forsomuch as the pas∣sion of Christ, is a sure▪ generall, or com∣mon cause of the forgiuing of sinne, it must needes follow, that it bee annexed to the washing away and purging of the sinnes which we our selues haue cōmit∣ted, which is don by baptisme & penāce, and other sacraments which haue power through the passion of Christ, &c.

In summe, this is their meaning, That as the sinnes wherein wee fell before bap∣tisme, haue not more aduauntage than

the other, but must all alike be holpen tho∣rough penance and Sacramentes: which are the right satisfaction, and true raunsom∣ming, through which God is made at one with vs, and hath forgiuen vs our sinnes. And yet they haue not gotten this power only of themselues: but for that Christ hath (through his merits and passion) deserued the same: so that by this order, Christ hath now his part in all things, seeing that he (in all the merites of the Masse, satisfac∣tions, and other good workes,) is alway by our deare mother the holy Church called to be one. And this office is committed vnto him, that hee shall alway trudge vppe and downe, to and fro, farre and neere, with the merites of good workes and satisfaction, as a common messenger, & trauell so as they may continue in their full estimation and worship. And for that cause it is, that in all their blessings, hallowings, consecrations, coniuring, and bewitching, in all Collects, Secrets, Complets, and in all Ceremonies of the holie Church, wherein they pray vnto God for the forgiuenes of sinnes, for euerla∣sting life, & for all other good gifts, either spirituall, or temporall, which she requires in consideration, & the power of her almes

deedes, fasting, and abstinence, through merites, keeping of holidayes, and by the strength and power of her hallowed wa∣ters, salt, candles, palmes, hearbes, oyle, tallowe reliques, holie clothes: and also through the might of the Sacraments, the Masse, and merites of Saintes, and such other like things: and yet alway in the end they adde this conclusion, Per Christum Dominum nostrum, that is, Through Christ our Lord. As though they woulde say, that those Ceremonies and creatures, which they offer vnto God, are the right marke to shoote at: but Christ must giue the aime: or else, that those are the true mint or coyne, wherewith they make paiment to God, and doe fullie satisfie for their debtes, and that Christ is he which doth value and allow the monie for currant. And that this is the verie meaning of the holy Church of Rome, it is plaine to be noted out of the de∣crees of the Councel of Trent▪ Wherin are accursed and excommunicated all those which wil mainteine,* 1.184 that the obedience and merits of Christ should be, Formali∣t••r, that is to say, Euidently, onely, & of themselues, our iustification, so that wee should be fully iustified before God, and

esteemed for the children of God onely through the obedience and merites of Christ. For this do they ascribe only to our own righteousnes, whervnto we are moued of God, whē we haue prepared & made redy our selues to re••eiue the same: which righ∣teousnes is our owne workes, former deser∣uings, & satisfactions, and say that we haue wo••ne this only out of the merits of Christ, that this our iustification by desertes, as penance, satisfaction, & other good workes which we do, are by God accepted, and so ••ntered in his reckoning booke for good wares, and sufficient paiment, with which iudgment Iodocus Tiletanus hitteth iump in this sort:

We denie vtterly that the righteous∣nes and obedience of Christ,* 1.185 should bee the onely cause▪ through which we are formaliter, that is euidently & throughly iustified. But like as the first man Adam, through his vnrighteousnes and disobe∣dience was the onely cause, that all wee which are come of him▪ haue euerie one his owne sinne within himself, through•• which he is of himselfe and apparantly a sinner, and an vnrighteous person: euen so likewise it is to be vnderstood, that the

righteousnes and obedience of Christ, is onely a meritorious cause, wherthrough all those which through faith and the sa∣cramentes of faith, are borne anew in Christ, doe now receiue to themselues a righteousnes of the father, to wit euerie one his owne proper and inward righte∣ousnes, through which he is iustified of himselfe, and hath obediently satisfied the righteousnesse of the Lawe, &c.

Whereby is notably to be vnderstood: first that Christ is not our iustification, and likewise that we must forsake and giue o∣uer our owne iustification (as Paul persua∣deth) to be partakers in the iustification by faith, which is in Christ Iesus:* 1.186 but contra∣riwise, we must iustifie our owne righteous∣nesse, as the Iewes did afore time, and so seeke our saluation at our selues, and in our selues, as before we haue had sinne and damnation vpon and in vs. Secondarily, out of the same we vnderstande, that wee are not borne anew, onely through Christ, but through belief and the Sacraments, in Christ▪ that is to say, That Christ is the only cause that our workes are our full ac∣coplishment, & satisfaction, which are vnder this word Sacramēts cōteined & vnderstod:

and yet of their owne might (as is before said,) Ex opere operato, can beare vs a∣new, and iustifie vs. For this (by our deare mother the holy Church) is the perfect and naturall description of the Sacraments, That a Sacrament is properly called, not onely that which is a signe or token of Gods mercie,* 1.187 but also, Forma, that is, the verie effect and substance of the hidde mercie, so that it doeth both signifie the same, and is cause of the same. So that the Sacraments do not onely signifie sanctify∣ing, but also of themselues sanctifie: and doe (as the glosse specially setteth forth) make vs righteous, Ex opere operato, that is,* 1.188 Out of the merites of our workes, and of our selues. So that the Sacramentes, conteining vnder them our deuocions, and our owne workes, are the only naturall and proper cause of our saluation, and do make vs Formaliter righteous: but Christ onely Causaliter, that is, for that he commeth in as a generall and farre fetched cause. They are the principall, they haue the rudder in hand, and stirre the ship: but Christ may yet help to row, as a gr••met or simple mariner. though this friendship bee vsed to him for his credite, that he is called to be one of the

Councell, to haue his aduice, howe is best to stirre the ship: yea, & m••n report by him, that he (amongst the rest) is one of the most principal occasions that the shippe keepes a good course, where otherwise it might either be lost vpon some sande, or broken in pieces against a rocke. And therefore, when any good and deuout Catholike man lies a dying, wee doe not vse to breake his head much with Christ, nor to trouble him greatly with faith & hope (which he ought to haue in the death and passion or Iesus Christ:) but he must specially be put in re∣membrance of shrift, to receiue his God; & to be annoynted: and then after to haue a waxe candle by him, with a Crucifixe in his hand, and so persuade him to the building of some Chappell or Monasterie, and to ap∣point a Trentall of soule Masses, and to re∣member Vigils & annuall or yerelie pray∣ers, and such like. And if Christ bee (by chance) spoken of, that doeth commonlie happen, to the intent the better to set forth and preferre the said Masses, Vigils, and annuals, and the rest of the baggage: for Christ of him self is not set by nor esteemed at all. In summe, Christ is onelie necessa∣rie and fitte to serue the holie Church of

Rome, her purpose in this point, & that is to coine good monie of bad & naughtie me∣tal. For if Christ had not died, God would without doubte, that all men shoulde haue fulfilled his Lawe fullie in all pointes: hee would haue iudged all things according to his woorde and Lawe, without hauing a∣nie respect at all to our deuotions and me∣ritorious woorkes, or to Saint Frauncis, or to Saint Dominikes order. And be∣sides that, hee would in the ende haue pu∣nished all breakers of his lawe, with eter∣nall maledi••••ion, death, and damnation, without hauing anie regarde at all to our merites or satisfaction.

But nowe, seeing that Christ died, the holie Church of Rome may nowe fill him a hood with hay, they may boldlie cast his commaundementes in a corner, and thrust in, in steade of them, their owne ordinan∣ces, good intentes, and deuotions, and with spittle, water, ashes and dust, salte and tallowe, oyle and waxe, fire and smoke, shelles and belles, leaping and running, springing and daunsing, satisfie and pay him: hee must take all in good part. Pro∣uided, that men continually make this the foote of their prayers, namelie: Per Chri∣stum

Dominum nostrum: for that is the butter that doth better all things. And here∣withall he is by and by satisfied and plea∣sed? Haue not the Catholikes then a good and a gentle God, which is content that they pay hi•• with mussell shelles? But that is not to bee maruelled at, seeing that when they haue plaid w^t him a good while, he suffereth them euen to eate him vp, and deale with him as the cat with the mouse.

Yet notwithstanding, for that he should not be herewith offended, as though men did mocke with him, because they do make so small account of the breaking of his lawes, they haue to eschew that inconueni∣ence, ••••elt his lesson to him before hand, & verie substantially & cunningly haue deter∣mined and iudged, That all sinnes are not deadlie,* 1.189 but that there are but senē dead•• lie sinnes onelie, which (together with their branches and fruites) haue deser∣ued death: The rest are altogether small, simple and venial sinnes, which he may not punish by death,* 1.190 but with a smal rod, such as doth serue to beate children withall. And herevpon she hath valued all hir deseruings & satisfactions, euery one ac∣cording to his price, to the vttermost penie:

and so hath committed the balance to S. Michael,* 1.191 with open commission & charge that he do iustlie weye all the sinnes and of∣fences of the Catholikes against the trou∣bles which God hath sent them, and like∣wise against their good deedes & merites, vpon this conditiō,* 1.192 that if the said troubles, good deedes▪ and merites, be but an ounce or twaine, or some small weight lighter than the other, then Christ shall make that good by his death and passion. But if the difference in weight should be great, so as it were to be considered vpon, then must he, to conterueil and make the weight euen, put into that scale some good deedes, &c. as building of Abbies, Masses, Pilgri∣mages, Pate•• nosters, and Aue Maries, waxe candels, holie ashes, holie water, Popes 〈◊〉〈◊〉, pardons, grey friers cowles, girdles, S. Iames shels, & other like stuffe: till both the balances wey alike. But nowe Econtra▪* 1.193 if the good deeds, meri••es, &c. be the heauier then shal the surplusage be kept against another time, to helpe a good friend withall, or to 〈◊〉〈◊〉 some 〈◊〉〈◊〉 soule one of Purgatorie. And our mother the holie church hath had much a doe •• this matter, to bring the balance to a iust ••••ight and

value, to make all things euen, betwixt the offences of men, and the punishmentes of God, and to approue that to be the right way which notwithstāding she hath strong∣lie fortified with plaine scriptures. And in especially where S. Iohn Baptist saieth, Facite fructus dignos poenitentia, that is to say, Bring forth fruites worthie of re∣pentance.* 1.194 For out of this hath she conclu∣ded, That the effect and nature of the pu∣nishment & scourge of God must be equall with the effect and nature of the crime. Well considered, that the operation of good workes is not needfull to be so great, or so manie in one that hath done ••esse sins, as in him that hath cōmitted a great deale more sinne, &c. And therefore, when as God doeth visit anie man in this world with po∣uertie, sicknesse, hunger, trouble, or anie o∣ther crosse, he must likewise haue those va∣lued against his sinnes and offences. And if it be found, that the crosse and punishment which God hath laid vpon him, be of grea∣ter importance than his sinnes haue deser∣ued, as our mother the holie Church of Rome will suppose that often times it is, then must the surplusage of that be by some honest meane recompensed: or if it be such

as cannot well be recompensed by God then it shal be shut vp and kept in the chest of indulgencies and pardon••, to serue the turne of such as shall haue neede of it: for that shal at some conuenient time be sealed together with a Bull, and then some profite will come of it: as our deare mother the ho∣lie Church hath concluded: alledging for that purpose a plain & euident text of Iob, saying: O that my troubles and sorowes might be weyed,* 1.195 & my paines deliuered vp in a paire of balance! They should be found heauier than the sande of the seas, therein is it that my wordes haue ouer∣slipped me. Consider now, out of this hath our deare mother the holie Church gathe∣red, that Iob was contented to come to a reckoning with God, and haue his crosse & punishment weyed against his offences: & if his crosse & punishment be greater than his sinnes, (as shee supposeth,) then will she that the surplus of the weight shall be shut vp in the Popes chest, to ••elpe s••me other good fellowe withall for a little mo∣nie, and so bring him out of daunger. And to the end that hereafter no brabbling, or processe, should happ••n in di••••inguishing which are light and ven••all sinnes, and

which are heauie and deadlie sinnes:* 1.196 and how euerie sinne is to bee esteemed: for that purpose hath shee fetched out of her cofer, with her keye, called Allegorica expositio, a trimme scripture,* 1.197 thereby to declare those things sufficiently, beginning thus:

That like as in the beginning the serpent did first intise the woman ofte to sinne,* 1.198 and then the woman brought the man to the same: so haue wee now like∣wise the wittinesse within vs, which is the serpent: and then more, the wise∣dome or the principall vnderstanding, which is the man: & last of all the know∣ledge or the simplest part of vnderstan∣ding, which is the woman: and this man is the same, which by witnessing of the Apostle is called, The image & honour of God: & the woman is the same which by the Apostle is called, The honour or beautie of the man.

Is not this well and profoundly philo∣sophied of our mother the holie Church of Rome? I can not thinke, but that the Maister of the Sentences, was some∣where in the bottome of a deep seller, when hee founde out this profounde speculation.

For otherwise it were not possible, that he should haue conceiued these profounde se∣cretes of his owne head. But nowe let vs heare further of the matter.

Nowe there is (saith he) a spirituall ma∣riage & a naturall coniunction betwene the man and the woman: and out of that is to be considered, which is a dead∣lie sinne, and which is a veniall sinne. For euen as the serpent did by persuasion a∣buse the woman, and the woman the man, euen so it falleth out with vs. For as the inward consent is the serpent, which accepteth the accomplishment of sinne, and so persuadeth the woman, that is the knowledge or least branch of accompli∣shing: and then, when as by such reasons they are brought to consent to the ac∣complishing, then it commeth to passe, that the woman doth eate the forbidden fruite, and then presenteth or offereth of the same to the man: and so, when she hath entised the vnderstanding, or prin∣cipall desire, that it doth giue consent to the same, then hath the man eaten of the forbidden fruit likewise. But nowe, if the full accomplishing remaine sticking in the minde and cogitation, and taketh

not full effect, then it is but a verie small veniall sinne: but when onlie the simple pretence is willing thereto, to witte, the lust and desire of the mind, or thought, without any further full pretence & tra∣uell, to bring the same effectuallie to passe, then hath the woman onelie eaten of the apple, and not the man: who hath by his owne strength subdued his will, that it proceedes not to the performing and finishing of the woorke: and yet in that case it is sometime a deadlie sinne, and sometime a veniall sinne, according to the continuance of the time▪ But if in the meane space there follow a perfect & resolute desire to accomplish the same, then hath the man likewise eaten: prin∣cipallie in cōsenting resolut••lie with pre∣tence of accomplishment: and in that case it is a damnable and an heauie sinne, &c.

Surelie this will trie Saint M••chaels wittes, and put him to his trumpe,* 1.199 howe to obserue this rule in weying and iudging these sinnes, vnlesse he come first for a while into the Vniuersitie of Louen, or to the Sor∣bonistes of Paris, there to loiter, read ouer, and learne to vnderstand the glosses and

expositions of the Maister of the Senten∣ces: I knowe no other meane for him howe to deale, vnlesse he can find out in one place or other, some subtil Doctour of diuinitie, and make him so much his friend, that hee will helpe him through with the matter: & yet notwithstanding, the principall know∣ledge and speculation may well be brought to passe and considered, as, That we are not (of dutie) bound to loue God with all our hearts, with all our minde, and with all our might: in such sort, as he by his lawe hath commaunded: seeing that the soule can se∣parate her selfe from him, and so giue ouer her selfe to sinne, and yet not plunge so deepe therein, as to fall throughly into Gods wrath▪ yea, there is great recōpense deserued at Gods hand, when as a man is prouoked to sinne, and to fall from God, & that by his wisedome hee doeth withstand the same: so as the serpent onelie doth eate of the forbidden fruite:* 1.200 as the Maister of the Sentences hath in another place writ∣ten.

Therefore it is that our mother the ho∣lie Church of Rome hath expounded that which our Sauiour Christ set foorth in the fift Chapter of S. Matthewe, (As to loue

our enimies, not to doe euill for euill, not to desire another mans wife, and such other like sayings more:) after the Phari∣saicall manner: As, that it is no speciall commaundement, but onelie a counsell and aduise: and that therefore no man is bounde to obserue and keepe the same, but such as haue professed and vowed chasti∣tie, as Monkes, Ankers, and other such like. Whereby doeth euidentlie appeare, either that GOD hath wholie created and shapen the soule, and hearte of man, or at the least, that his Lawe is not alto∣geth••r spirituall, considering that he hath not the full gouern••ment of the spirite, onelie through this occasion, that reason did not consent and agree wholie to sinne. For in conclusion, you may not esteeme sinne thus, as though all that is done a∣gainst Gods lawe and commaundement, were a deadlie sinne, and could not bee re∣compensed by dese••uing or satisfaction: but all sins & offences must be weighed in the balance of our mother the holie church of Rome, who saieth thus: That for all ordinarie and light sinnes and offences, a man may sufficientlie satisfie with say∣ing a Pater noster, and an Aue Maria,* 1.201

with knocking vpon the breast, and say∣ing, Peccaui, with holie water, and especi∣ally with hearing of a Masse: as for deadly sinnes, the like must be done, but yet with much more force, efficacie, and deuotion. And to say all in all, satisfaction is neces∣sarie and requisite for all sinnes, according to the qualitie and quantitie of the same. And although a man shoulde wholie re∣turne to God, yet can not that helpe, vnles hee make full satisfaction. For whereas these Heretikes doe say, That when soe∣uer a sinner doeth conuert and repent him of his sinnes, God doth pardon and forgiue him:* 1.202 yea, in such sorte, as he doth wholie forgette the sinnes committed, and casteth them as farre from him, as the East is from the West: yea, and sin∣keth them down euen into the bottome of the sea: yea, maketh them consume to naught, euen as smoke, or as a cloude, in so much as they are not once more thought vpon, euen like as he doeth also vtterlie forget all the good deedes that a man hath done, which in the end doth giue him selfe to mischiefe.

Take heede of that saying, for it smel∣leth of a faggot. For our mother the ho∣lie

Church of Rome hath speciallie con∣cluded, That GOD doeth not forgiue a∣nie sinnes, vnlesse a man doe first make full satisfaction and payment for the same to the vttermost and last farthing: shee can allowe that hee forgiueth the sinne, but not the punishment: and for that cause must hee likewise bee well recompensed, doing after this manner:* 1.203 As if a man should par∣don his debter all whatsoeuer hee did owe him, and giue him to vnderstande, that hee cancelled his obligation, and in the meane space caused him to be arrested and cast in∣to prison, there to remaine and lie till the whole debte were paide, euen to the vtter∣most mite. Were not that great mercie vsed, and a liberall pardoning of debters? After that manner will our deare mother the holie Church of Rome haue that re∣mission of sinnes vnderstoode, which wee haue obteined through the bloud and passi∣on of Iesus Christ. For the bloud of Ie∣sus Christ (saieth shee) hath washed away the sinnes: but holie water, the Masse, and such other like satisfactions, doe de∣liuer vs from the paine and punishe∣ment. Or rather, the bloud of IESVS Christ hath troden the path, by the

which Masses, Pilgrimages, Holie water, and other satisfactions may runne post after our Lorde God, to put him in re∣membrance, to pardon vs of the punish∣ment which we by our sinnes haue de∣serued. And if they perhaps should come to late, then are the merites of Saintes in a readinesse, to shut vp and make euen the rest of the reckoning and accompt. For our deare mother the holy church of Rome saieth plainlie, by speciall textes of the Scripture, That God doeth neuer cleare∣lie forgiue and pardon the punishment for sinnes, through the merites of the bloud and passion of Christ, without a former sa∣tisfaction. For all the Scriptures and ex∣amples, which the Lutherans▪ and Hu∣guenotes; alledge and bring in, to proue, That God doeth chasten his children with plagues and punishmentes, to the end, to bring them to perfect knowledge and vn∣derstanding of their miserie and calami∣tie, and to proue their faith, or that hee will (thereby) bring them from the diue∣lishe dissimulations of this worlde: all this doeth our deare mother the holie Church of Rome alledge, to proue; that God hath onelie forgiuen them the of∣fence,

but not the punishment: as appea∣reth by the example of Adam, who al∣though, after his fall, hee receiued com∣fort againe at Gods hande, yet was hee well punished, euen by bodilie death, and with manie calamities, sorrowes, and troubles, by the which hee made satisfac∣tion.

And likewise, take example of the Pro∣phet Dauid, who hauing grieuouslie of∣fended God, and afterwardes returned by repentance, obteined forgiuenesse of his sinnes: and was yet afterwardes, notwith∣standing this, sharplie punished, & so forth of manie other examples. For our mother the holie church wil in no wise allow, That God did so punish them, onelie to the ende they should so feele his mightie hande, as they should euer after walke in feare and o∣bedience: and acknowledging their owne weaknesse, should learne with more expedi∣tion to call on him for helpe: as the verie words of the scripture do set forth: for that is altogether Caluinistrie: but shee will haue it plaine, That those punishe∣mentes were as a raunsome and paye∣ment made, wherewith they did paye or satisfie God: and make full recompense

for their faultes and offences: yea, and that they thereby deserued, that such as now call vpon them, shoulde bee released from their punishment. So that it helpeth not now, what soeuer these Heretikes alledge out of the Scripture, to proue, that if God should enter into iudgement with men, by their deedes,* 1.204 no fleshe should be saued: nor that one man amongst a thousande were a∣ble to answere him: for that man doth dai∣lie: yea, continuallie and euerie minute, fall into so manie sinnes, ouer and besides those whereof his owne conscience doeth inces∣santly accuse him, if God shuld once begin to punishe according to the greatnesse or multitude of sinnes,* 1.205 there should be neither end nor measure in punishment: yea, that all the righteousnesse of the holiest men, is nothing else but as a stayned cloth: in so much that their good workes can not in them selues stande in anie steade before the iudgement seate of GOD:* 1.206 howe much lesse are they sufficient to make full satisfaction for sinnes and transgressi∣ons? Also, where they saie, that God doth not punishe vs according to the desert of our sinnes,* 1.207 thereby to make full satis∣faction for the same, but as a good father

doth chastise his child,* 1.208 to the intent he may be warned & amend: & many such like pla∣ces they bring in, to long to bee rehearsed: for they are all but litterall sentences, and therefore can not serue the purpose of our deere mother the holie Church of Rome.

And likewise, whereas these Heretikes doe alledge the theefe hanging vpon the Crosse, to whome Christ did not once make an•• mention of satisfaction and recom∣pense: and also of Paule, and of a multi∣tude of such other, which haue obteined only by Gods mere mercie forgiuenesse of their sinnes, through Christ, and for his sake, be∣ing pardoned as well of the punishment, as from satisfactiō for the same: for that Christ had not only taken vpō him our sinnes, but likewise the punishment for the same: We passe not a point for all that: for they are all nothing else, but particular & special exam∣ples and priuiledges, wherof we will make no account, nor esteeme them for anie per∣fect rule. For this rule established at the Councell of Trent, must needes remaine stedfast for euer, to witte, that God doeth not pardon any sinne entirely, vnlesse a man haue first made full satisfaction, and suffe∣red condigne and deserued punishment for

the same. And this will we proue wonder∣fully by an inuincible argument. Heare now a little and mark well, for here the ewe lambs. These Hexetikes must needs (whe∣ther they will or no) graunt this, That no mans sinnes are forgiuen him without pe∣nance. And now you must consider, That penance is nothing els but a punishment for sinne. For looke, thus the Master of the Sentences doth write: Poenitentia dicitur a puniendo,* 1.209 qua quis punit illicita quae commisit: that is, Penance commeth of punishment, or pyning, whereby a man doth punish the euill which he hath cō∣mitted. Ergo, this matter is clere, and the Heretikes catched in a snare. For whereas they will (perhaps) say, to wind themselues out of the nette, That this is a starke lie, & an asseheadly dulnesse, considering that this worde,* 1.210 Poenitentia is nothing else in good Latin, but Penitentnesse or repentance: and is deriued, not of the worde Punire, To punish, but of the worde Poenitere, that is to say, Penitent, or sorie: all this can not helpe them. For to that we answere, That our deare mother the holy Church hath no∣thing to do w^t their new heretike Latin, she hath Latin of herself, which is called Mon∣kish

Latin, or Scullarie Latin. In such la∣tin a Spanish chaplein of the Emperour Charles 5. did speak to a Germain at Aus∣burge, & said: Latinū nostrū non est sicut vostrū, Our Latin & yours is not all one. And therfore it is sufficiēt for vs, that Poe∣nitentia is so to be taken in our Latin, and so it must be, though the Crowe should be no bird. And therfore is this certein, & w^tout all doubt, as was cōcluded at the councel of Trent, that whosoeuer wil say,* 1.211 that aswell the punishment as the offences are forgi∣uen, & that ful satisfaction is nothing els but a perfit faith, wherby we faithfully be¦leue that Christ hath fully satisfied for vs, he is acursed & excōmunicated: so that in cōclusion no sin is forgiuē w^tout ful satisfac∣tion. And now cōsidering that so long as we liue, we are neuer assured, whether our satis∣faction is of our God fully accepted & al∣lowed, because it may happen that the Re∣ceiuers haue kept the same in their hands, or else that our paiments be not currant in heauen: or some other such thing, by reason wherof our tallie should not be allowed by Gods auditors: therefore hath our holy mo∣ther, vpō this point cōcluded, That no man can assuredly know, or say, that his sinnes are

forgiuen him, or that he shall be iustified before God without any doubt, or to be assured of his mercie. For this was the determination and conclusion of the holy fa∣thers at Trent, as followeth:

Whosoeuer saith▪ that to the remission of sinnes,* 1.212 it is needfull for all men stead∣fastly to beleeue, that all his sinnes are clearely forgiuen him, not hauing anie doubt of his owne weaknesse and insuffi∣ciencie, let him be accursed.

* 1.213For, notwithstanding that our Lorde hath promised this vnto vs, without anie doubt, and confirmed the same by his pro∣mise, that he will (for Christes sake) be our mercifull God and father, and that he will no more thinke vpon our sinnes, but will clearely forgiue and wash away the same, for his owne names sake, and not for any of our desertes: yet may not wee credite him fullie so farre. For, although he say plaine∣ly, That he wil not think vpon our sinnes to iudge vs according to the same: yet will the holie Church of Rome haue vs take good heede to the matter, least it should happen and chaunce otherwise: and therefore will haue vs to consider well be∣fore hand, and make good prouision of our

merits, and supererogatorie or superfluous good workes, to fill his hand with those, and so to content and please him, as men please children with puppets and counters. Not∣withstanding, all that Paule saith,* 1.214 That all they that are the children of God, haue the spirite of God, and are ledde by him, and he beareth witnes of them, that they are the children of God, and therby they crie, Abba, Father: and saith, That those which haue not this spirite, are not of Christ, considering that all those which are in Christ, and do faithfully beleeue in him, and haue their recourse to him, with per∣fect and steadfast hope through their be∣liefe in him:* 1.215 and That God who abounds in mercie, hath (through his inestimable loue wherewith he hath loued vs) when we were dead in sin, made vs aliue againe in Christ, through whose mercie wee are beecome holie: yea, and hath raised vs vp againe, and placed vs in the heauens by Christ Iesus, iustifying vs of his meere mercie through faith: not through our selues, but through the gift of God: not by workes, least anie man should boast himselfe: so that from henceforth none can charge or blame the elect of God:* 1.216

for it is he only which doth iustifie them, who therefore can condemne them, see∣ing that Christ hath suffered for them? So that they are assured, that neither death, nor life, nor Angel, nor rule, neither might, nor power, neither anie thing present, nor to come, neither hight, nor depth, nor any other creature, can sepa∣rate them from the loue of God, shewed in Christ Iesus our Lord: With manie such other like thinges which Paule spea∣keth of. But all that cannot helpe. For our mother the holie Church will haue that vn∣derstood onely of such,* 1.217 as haue and are assu∣red of the same by some speciall reuelation, and of such as trust simplie vpon Gods worde and promise. For she hath resolutely concluded, that such a manner of beliefe should be nothing else, but a flat and vaine-glorious presumption. But when a man doth trust to his owne merits, good works, and satisfactions, then he is assured to come out with his iust reckoning: or at the least, if there haue not bene ynough done here in this worlde, that shall bee after in ano∣ther worlde accomplished and paied to the vttermost farthing: insomuch that he shall not remaine one mite in Gods debt. For

to that ende and purpose, hath our deare mother the holie Churche of Rome ordei∣ned the blessed Purgatorie: whereof wee will nowe make further declaration, and proue it to bee as well grounded on the Scripture, as the merits and satisfactions, whereof we haue now alreadie spoken.

The viii. Chapter. VVherein Purgatorie is established, as well bp Scripture as by inheritance. And herein are likewise intreated the remedies and helpes whereby the sillie soules are relea∣sed out of Purgatorie.

HEre is to be considered,* 1.218 that Purga∣torie is founded and hath his ground out of the holie Scripture. For if Masses are founded vpon the Scripture, as wee haue alreadie certi••ied, then surely we may not make a bastard of the Masse of Requi∣em. And now, if it be so, that the Masse of Requiem is founded vpon the Scripture, then no doubt there must needes be a Pur∣gatorie. But nowe let vs bring forth (for the proofe hereof) speciall textes of scrip∣ture. First note, howe there is written by Paule to the Corinthians,* 1.219 That no man may lay anie other foundation but

onely vpon Iesus Christ.* 1.220 And so whosoe∣uer doth build on this foundation, gold, siluer, precious stones, timber, hay, or stubble, euerie mannes woorke shall ap∣peare: for the day shall declare it, and it shall be shewed in fire, & the fire shall de∣clare euerie mans woorke what it is, &c. This hath our dere mother the holy Church vnderstood, meant, and set forth of Purga∣torie: And although out of this it should fol∣low, That all manner of persons (without exception) as wel he Saints as she Saints which our holy father the Pope hath cano∣nized: yea, and the verie Popes themselues shoulde daunse in Purgatorie, as well as Iacke and Tom, with the rest. But consi∣dering how that doth not agree in one with the beliefe of the holie Church of Rome, in respect of the superfluous good woorkes, which those Saintes haue done for them∣selues,* 1.221 and for their good friendes, more than they were of duetie bound to do, there∣fore she properly & wisely concludeth there∣vpon, That those soules onely which de∣part out of this world without any dead∣ly sinne, and before they haue sufficient∣ly satisfied by penance, for their veniall and quotidian sinnes, shall remaine a

certeine space in Purgatorie, & be there broiled and sodden, til such time as they shall (with soule Masses, pardons, or in∣dulgencies) be hailed out of the pan or chaldron, as with a flesh hooke. The which is worthie to bee noted, considering that which is thereout concluded: as first, that (as heretofore is declared) al sinnes are not deadly,* 1.222 neither deserue euerlasting dam¦nation: and then againe, by this you may perceiue that which of late we did speake of: namely,* 1.223 That the death and passion of Iesus Christ,* 1.224 hath purged but onely our o∣riginall sinne, and not our daily sinnes, for which wee must make full satisfaction our selues. And whereas the Heretikes say, that Paule doeth not (in the foresaide text) meane any thing at all of Purgatorie,* 1.225 but meanes onely to speake according as the text importeth, & as many ancient fathers haue expounded & vnderstoode the same of the fire of the holy ghost, which doth in time trie & cause to appere plaine all doctrines: namely those which take their foundation of Iesus Christ. And they say that good doc∣trine and godly learning shal in this proofe remaine stedfast: but babblers and false teachers shall consume like hay, or stubble,

before the fire. With all this we haue no∣thing to do: for that is but an exposition af∣ter the letter, and not after the spirit or alle∣gorie. It is sufficient for vs, that our holie mother the Church of Rome, hath vnder∣stood Paul otherwise,* 1.226 and applied his text vnto Purgatorie: like as she hath applied the wordes of the Euangelist, where hee saith, That it was a custome amongst the Iewes, to weepe ouer the dead. For ther∣by she hath concluded, That the Iewes did beleue, that there is a Purgatorie, because (as she thinkes) it had bene a great follie of them, to weepe for the dead, vnlesse they did beleeue there was a Purgatorie: so that it is a thing verie credible, that those which wept so sore ouer Steeuen (as in the Acts of the Apostles is declared) did thinke none other,* 1.227 but that he was gone into Purgato∣rie, notwithstanding that he had seene Ie∣sus Christ sitting on the right hand of God the father, and sealed the testimonie and witnesse of him with his bloud. Thirdely, Purgatorie is clearely proued ••ut of the plaine textes of Paule, who saith, That in the name of Iesus al knees do bow,* 1.228 those that are in heauen, those vpon the earth, and those vnder the earth. Surely we wil

not haue this vnderstoode of diuels: Ergo then it must needs folow, that it is spokē of the souls which lay burning in Purgatorie. For thus saith S. Iohn in the Apocalypse touching the same matter:* 1.229 And all crea∣tures which are in heauē, & in the earth, & vnder the earth, & in the sea, & all that are in them, heard I, saying, Blessing, ho∣nor, & power, be to him that sitteth vpon the seat, & vnto the lambe for euermore. Where vndoubtedly he doth vnderstand & meane Purgatorie, according to the expo∣sition of our deare mother, the holie Church of Rome. And by this you may perceiue, that Pythagoras was not farre different or disagreing in beliefe from the holy Church of Romes beliefe, when as he saide, That mens souls departing from their bodies, did enter into beastes. Considering nowe that Iohn here, and Dauid in other places, do witnes, that the creatures vnder the wa∣ter: yea, the fishes themselues do laude and praise God, and that the same is vnderstood by our holie mother the Church of Rome, of the soules that be in Purgatorie, she hath not without great appearaunce of trueth concluded,* 1.230 That there is likewise a Pur∣gatorie, in the bottome of the Sea:

by which reasons it appeareth, that the soules of drowned men, place themselues in the bowels of fishes. And it is possible that this was the occasion which moued Pytha∣goras to forbid his scholers the eating of fish: considering specially withall, That S. Patriks purgatorie in Ireland, lies fast by the sea side,* 1.231 neare vnto a mountaine cal∣led Hecla, where our mother the holie Church of Rome doeth beleeue, that the sillie soules are as ill punished in yse, as in fire. So that by good reason, there might haue bene added vnto the same sentence of Paule, That the trying and shewing open∣ly of the workes of such as build vpon the foundation of Iesus Christ, is not onely by fire,* 1.232 but likewise by water and by yse. For so the holie Church vnderstands that place, where it is written. We haue passed tho∣rough fire and water. And Virgil the wise Poet, which had so good vnderstanding of the sacrifice of the Masse, as is declared before, hath likewise placed Purgatorie by a Sea,* 1.233 or by a great water called La∣cus Auernus, which lies not verie farre from Rome, in the Kingdome of Na∣ples, where hee describes to bee the entrie and forefront of Hell, and then setteth forth

Purgatorie, with all the paines and tor∣ments, which the soules doe suffer, so per∣fectly and well, that a man would thinke that our deare mother the holie Church of Rome, hath kindeled her Purgatorie with his fire, tongs, and bellowes. Insomuch that our Catholike Doctors did not amisse when they proued their Purgatorie,* 1.234 by the authoritie and testimonie of Virgil. Now, if it were so, that there were no Scrip∣ture to proue Purgatorie by,* 1.235 yet would the inheritance and possession of it, teache vs sufficiently, that there is a Purgatorie. And therefore we neede not to trouble our selues much, with bringing out the booke of the Machabies for a witnesse, and there∣by cause the Heretikes to mocke and ieast at vs. For they say, that that booke is so farre off from being allowed for an authen∣tike booke of holie Scripture,* 1.236 that the writer and Authour of the same, did desire to bee pardoned and borne withall, if hee had not written so sufficiently as he ought. And men may further consider, what account is to bee made of his writings, seeing hee did so greatly praise one Razis, who ripped out his owne vowelles and liue him selfe,* 1.237 because he woulde not fall

into the handes of his enimies: which vn∣vndoubtedly was a detestable deede, and directly against Gods commaundement. They declare likewise,* 1.238 that neither by Christ, & his Apostles, nor by the whole cō∣gregation, in three or foure hundred yeares space, that was neuer esteemed nor taken but for Apocrypha, to witte, for the wri∣ting and setting sorth of a man, and not for the vndoubted worde of God. And yet they say beeside this, that if they shoulde accept that Booke, yet is there nothing written therein touching Purgatorie, but onely a praying for the deade, in respect of the resurrection, and not in anie respect of satisfaction by Purgatorie. And there∣fore wee will not breake our heades great∣ly about this matter, but will establishe our Purgatorie strongly, by inheritaunce and possession.

Besides that, I leaue the Priestes pur∣ses vnspoken of, which is a souereigne, so∣king, and a drawing Purgatorie, as eue∣rie man may both say and feele. And yet be∣sides this,* 1.239 we finde by certeine & vndoubted testimonies of our auncesters, that many soules haue appeared, & haue plainly said, that they were extremely punished in Pur∣gatorie,

and therefore haue heartily desired that men would helpe them out of it, with Masses, almes, pardon letters, and bulles: as it is written of Pope Benedict 8. him∣selfe:* 1.240 and as the Legend and other Catho∣like bookes testifie, which are full of such worthie matters and notable examples: so that there is no occasion to put any maner of doubt concerning Purgatorie.

And further, we do finde diuerse euident and very true histories of Odilions Pur∣gatorie, in the kingdome of Sicilia,* 1.241 in the mount Aetna, which flames continually, where the sillie soules are burnt, and broy∣led like dried herring, or like Westpha∣ling hammes, or gammons of Bakon, whiche haue houng seuen yeares long in the smoke. And this was the occasion that moued Pope Iohn 8. through the great pittie that hee had vpon the sillie soules: and by the good and ripe aduise and counsell of the foresaide Odilion, which was a holie Father, and Monke of an Abbie called Clunie, to commande and ordeine,* 1.242 that alwayes the next day after Al-hallowes day, a solemne day of deuotion should be kept for all christen soules: which order is very precisely followed & obserued by

our dere mother the holy Church of Rome, and many yeares of pardon giuen & graun∣ted to all those which vpon that day doe de∣uoutly visite the Chantrie priests & Masses of Scala Coeli, vsing their purses liberally for that purpose, and to haue a trentall of Masses, a sackfull of seuen Psalmes, and three or foure pokes packt with Pater no∣sters, and Ane Maries, all well measured & filled, whereof to make a present to the sillie soules in Purgatorie, for that is euen fitte meat for their mouthes: and they are as wel refreshed with those dainties, as though they were wrapped about the head with a wet clout in a cold morning. And yet beside all this, the holie Churche of Rome hath sought all maner of meanes & wayes to re∣fresh, coole, & ease the pain of the silly poore soules, which lie in the great heat of Pur∣gatorie gaping for aire, as a Carpe doeth for water:* 1.243 all which meanes she hath dig∣ged out of the holy Scriptures.

For, to beginne, she hath appointed bur∣ning Candles, which must bee set vppe to light the poore soules in the darke places of Purgatorie: because it is written, Christ is the true light, and whosoeuer doeth followe him, walketh not in darkenesse.

And therefore hath our holie mother prac∣tised, that at euerie corner of the hearse, a candle shalbe set burning for that the dead should be forgiuen and pardoned of foure sundrie manner of sinnes: which hee hath committed, to witte, in thinking, in spea∣king, in doing, and in suffering.

Secondarilie, she doeth succour the poore sillie soules with censing: for thereby they are released of the horrible stinke which is in Purgatorie.

Thirdlie, shee doeth relieue them with holy water, which must be deuoutly sprink∣led vppon their graues, with a sprinkle, that thereby they may be cooled and refre∣shed of the great and extreame heate of the fire: for it is written: Asperges me Do∣mine Hysopo: Thou shalt sprinkle mee (O Lord) with Hysope: which is to bee vnderstood, that the Parson or Curate, shal all to water my graue with a holy wa∣ter sprinkle. For you may well consider, th6at Dauid was dead and buried, when he spake these wordes, and his soule was in Purgatorie: otherwise, our deare mother would not sing this dailie in the name of the soules departed.

Therefore must this holie water needes

as much profit them, as a couple of Egge shelles: which is apparant by the holie Scripture. For it is written in the Gospel of S. Luke, That the riche man, when hee laie burning in Hell, did require onelie a drop of water, to coole his tongue. Then consider nowe, if a droppe of water can suc∣cour and helpe the soules that lie in Hell, how much more shal the sweet holie water coole the soules that lie in Purgatorie, when it is so swashed and dashed ouer all the graue with a swinging holie water sprinkle?

Fourthlie, they are greatlie relieued by the offering of bread and wine: for through the might of such an acceptable offering, the soules are fedde and refreshed of God.

Fiftlie, with Vigils, of three, sixe, and nine lessons, with De profundis, with Requiescant in pace: and with such other like pleasaunt songes, as Iob and Dauid soung, when they lay in Purgatorie. For our deare mother the holie Church of Rome hath applied all such matters vn∣to Purgatorie.

Sixtlie, they are relieued by fatte offe∣rings: for that the soules are maruellous

glad, when the Priestes get manie offe∣rings. And in deede, it is a most sweet mor∣sell for their mouthes.

Seuenthlie, with praying to he Saintes and she Saintes, and with singing of Le∣tanies, D••riges, & Ryrieleesons: for there are manie and great indulgencies graun∣ted vnto them.

Eightlie, with fasting & kneeling. For there is a plaine texte in the decrees, which saith, That the fasting of the liuing, is the hope of the dead.

Ninthely, when men do pay for them such debtes as they left vnpaied.

Tenthly, when men do for them workes of mercie, and especiallie when they are done by Priestes, Monkes, or Friers.

The xi. when their executours accom∣plishe and fulfill their last willes, and testa∣mentes, especiallie if they haue vequea∣thed any thing, either monie or lands, to a∣nie Abbie or Cloister.

The xii. when anie man shall doe for them such penance as they haue left vndone when it was enioyned them by their ghost∣lie fathers.

The xiii. when anie man perfour∣meth for them such vowes of pilgrimages,

and other like deuotions, as they made in their life time, and yet haue not kept them.

The xiiii. when men do pardon & for∣giue them such offences, as they haue com∣mitted against anie person or persons, hee or shee, in their life time.

The last reliefe, and the best of all, is, when men cause Masses to be soung or said for them: for that is farre aboue all reme∣dies, because it is a goodlie drawing plai∣ster, which hath not power onelie to drawe soules out of Purgatorie, but also to picke monie out of mens purses. And that same Requiem aeternam beeing three times soung in the Masse, is such a pleasant me∣dicine, that (in a moment) it doeth cleane take away all the paine and griefe which the soules suffer, and bringeth them fast a∣sleepe like dormice, in so much that they feele no more smart, neither at the sto∣mache, nor in the backe: yea, and though that their bladder were puft vppe like a Cowes vdder, so that they had not the pow∣er to pisse a plumb stone, yet with that medcine they should in the twinkling of an eye, be as sounde as a rotten apple.

And yet nowe, besides all these good & wholesome meanes before specified, the

good & holie Nonnes of Leydē in Holland,* 1.244 and all other Couentes of that profession, found out an other helpe of great impor∣tance: for euerie day, betweene Michael∣masse and All Saints, after that the Vi∣gils of ix. lessons be song, then goeth the Mother or Prioresse of the Cloister into a darke chamber, with a great rodde in her hande, and then come the Nonnes in thi∣ther one after another starke naked, euerie one alone, & turne vp their bare buttockes: yea, some of them as naked as my naile, & so lie downe before the Prioresse, and there receiue holie discipline for the soules in Purgatorie: for, for euerie ten girkes that one of them doeth so receiue, there is a soule deliuered out of Purgatorie, and flies vp into heauen without anie staie. Is not this nowe a goodlie matter? I beleeue verilie, that all the rest of the Nonnes of other pro∣fessions will doe the like, though it were but euen for good manner sake, and that the Father or Patrone of the Cloister doth vse to execute the office manie times, when the Prioresse is sicke, or otherwise earnest∣lie occupied.

And nowe (besides all this) Durandus writeth, That euerie Sunday and holie

day, the soules do play. For seeing that God hath commaunded, that on the Sabbaoth day al people should rest from their labour:* 1.245 it is great reason, that the sillie soules shoulde be relieued of their paines on those dayes. In consideration wherof, it appeareth a maruellous charita∣ble deede of our deare mother the holie church of Rome, to haue instituted so many holie dayes (beside Sundayes) & comman∣ded them to be solemnely kept, because the soules may vppon those dayes rest them∣selues, and go a playing: for that it is to be thought, that they obserue as well the pre∣ceptes of the holie Church, as Gods com∣mandements: otherwise they were no bet∣ter than Lutherans. And now we know ve∣rie wel, that there commeth no Lutheran into Purgatorie: for Purgatorie is only for the good Catholikes which hold fast on the church of Rome. So that it is verelie to be thought, that the poore soules are as well holpe vp w^t so many idle holy daies, as with the Nonnes discipline on their bare arsses: yet it is to bee considered, that albeit this, they must be praied for on Sundaies & other Holie daies, as well as on the worke daies, when they lie scortching & scalding

in Purgatorie: for that hath our mother the holie church speciallie commanded, being therevnto moued by the example of a good fat Abbat,* 1.246 who (as Durādus saith) because he had forbidden his Monkes, to pray for the soules in Purgatorie, vpon Sundaies & Holy dayes, but onlie vpon worke daies, he was vpon a time (by the poore soules) catched, & verie sore beaten & wounded, & by that meanes forced to reuoke & breake his former order & cōmandment. And sure∣lie, that was but reason: for although the sillie soules haue some playing daies, yet I assure you they paie full dearelie for it at o∣ther times.* 1.247 For the paines which they suf∣fer there, are so extreme, that our Doctours write for a trueth, That there was a soule which had lien 30. yeres in Purgatorie, & at last, there came an Angel, who did bid the soule choose, whether it would tarie yet one short Winters day in Purgatorie, or that it would returne into the worlde againe, and there doe a maruellous hard penance, to witte, for one long hundred yeares space, shoulde goe barefoote, and treade still vppon sharpe yron nailes, eate nothing else but browne bread, and drinke bitter gall mingled with vinegre,

and weare a cloth made of Camels haire next the skinne, & a stone vnder the head in place of a pillowe. This soule did choose much rather to doe all that same harde pe∣nance in earth, than to tarie one daie lon∣ger in Purgatorie. Consider nowe what a sharpe biting sauce mustard is: for as it is written in the Decrees: There is no earth∣lie paine, or martyrdome, to be compa∣red to the paines of Purgatorie: yea, that holie man Thomas de Aquino saith,* 1.248 That the paine of the fire of hell, and the fire of Purgatorie, is all one, and that they differ nothing at all, but that the one is but temporall, and the other is eternall. So that it was not without iust occasion, that Virgil set a partition of yron,* 1.249 and other metall betweene those two fires: although some men be of opinion, that the partition was but a pale made of wainscote, which (because it was of wood) was long agoe burnt away:* 1.250 so that nowe Hell and Pur∣gatorie enter in both at one hole, and are both but one fire. Which is the occasion that some take vpon them to say, that The fire of Purgatorie is pist out: although there be other learned men, which bring in another occasion, whereby it is happened,

that there is now no partition betweene Hell and Purgatorie, but that they are ioyned together. For it is written in a cer∣ten historie:* 1.251 That there was a good holie Pope, which was verie desirous to know of his Secretarie, being a good wittie & learned man, whether (as he thought) he might giue a general pardon at once,* 1.252 for all such soules as were then in Purga∣torie, and ioyntlie withall pardon alike all such as should hereafter be condem∣ned thither: so that after, there shoulde be no more neede of Purgatorie. Wher∣vpon his Secretarie did demaund of him this question againe: Whether hee did not verilie thinke, that if it were so, that he had such power, if he did not thē verely beleeue, that all his Pope prede∣cessours haue had the like authoritie in their time? Wherevnto the Pope answe∣red, Yes surelie, considering that all his power and authoritie came from them. Then the Secretarie did demaunde of him againe: Whether that of so manie Popes, and holie Fathers, which had possessed that place before him, there were not one of them so mercifull and louing towardes the poore soules,

that had taken vppon him to doe that charitable deed, if his power did so farre extend? Vnto this the Pope answered, As touching that, he knewe not. Where∣vpon the Secretarie gaue him a full reso∣lution, saying, I can tell then certeinlie: Once our Lord Iesus Christ, chief Bishop of all Bishops, & Pope aboue all Popes, had full power and authoritie to doe the same, for that he was almightie: and hee had also the will to doe it, for that he was most mercifull: and did likewise beare an infinite affection and loue vnto all mankind, in so much that he did ef∣fectuallie and fullie accomplish that mat∣ter. So that it is not needful for anie man to trouble him self anie more about that matter, seeing hee hath (by offering vp of his bodie) obteined a pardon of God the Father, and sealed the same for euer∣more, with his owne pretious bloud for the redemption of all faithfull soules,* 1.253 past, present, or to come. So that nowe there falles no more condemnation or iudgement vpon them, neither shall they neede to feare Death, Hell, nor Purga∣torie, but depart out of this life directlie into euerlasting life, as he him selfe doeth

plainlie testifie by Iohn the Euangelist in his Gospell.* 1.254

Nowe see,* 1.255 out of this will some men mainteine, That Purgatorie is cleane ta∣ken away, euer since this great and gene∣rall pardon came: in so much that diuelles are come to dwel there, & haue now brought Hell and Purgatorie all into one kitchen, where they broile their soules, and turmoile them at their pleasure. And for that like∣wise, that good Catholike Doctour Bar∣nardus de Bustis doeth defende this case with the testimonie and witnesse of Grego∣rie: That the fire of Hell and Purgatorie are kindled together, saying, Nam (vt in∣quit Gregorius) sub eodem igne electus purgatur, & damnatus crematur: that is to say, For (as Gregorie saith) with one fire are the elect purged,* 1.256 and the damned burned. And therefore it is, that our deare mother the holie Church, in the prayer cal∣led, Offertorium, which she singeth com∣monlie vpon All Soules day, & in the An∣niuersarie, doth put no difference betwixt Hell and Purgatorie: for these are the wordes which shee doeth vse:

Domine Iesu Christe, Rex gloriae, li∣bera animas omnium fidelium defunc∣torum

de manu inferni,* 1.257 & de profundo lacu, libera eas de ore leonis, ne absorbe∣at eas tartarus, sed signifer S. Michael re∣praesentet eas in lucem sanctam, &c. That is to say:

O Lord Iesu Christ, King of glorie, de∣liuer thou all faithfull soules out of the power of hel, and out of that deepe lake: deliuer them out of the mouth of the lion, that they sinke not downe into hell, but that thy standard bearer Saint Michael may bring them into that holie light, &c.

Wherein they nowe plainlie call Pur∣gatorie, Hell. And in an other Collect, which they doe sing vpon the same daye, they call it, Regiones tenebrarum, that is to say, The region, or place of darknesse, praying vnto God, that S. Michael will or may doe so much, as to deliuer them from thence. In summe, they make but one hole, and one lake of those twaine. Howsoeuer it happeneth, whether the pale that was be∣tweene them be burnt, or that Purgatorie is pist out, I wote not, it is to profounde a question for vs, and therefore we will com∣mit the disputation of that matter to the Doctours of Louen: They may (perhaps)

tipple out a flaggon of wine or twaine, in the matter, before they agree vppon it. It is inough for vs, that we haue proued Purgatorie sufficientlie, not onelie by plaine textes of holie Scripture, but also by inheritance and possession, and so esta∣blished it, as there is nothing to bee saide a∣gainst it.

The ix. Chapter. Intreating of indulgencies and pardons, prouing and e∣stablishing the same by the Scripture.

NOwe it doeth followe, that we intreat of pardons and indulgencies,* 1.258 which of necessitie must proceede out of the foun∣dation of Purgatorie, especiallie if you do minister vnto it a glister of parchement, waxe, and lead: for that hath a wonderfull operation in it, sithence it doth refresh a∣gaine, our deere mother the holie church of Rome, and maketh her lustie, though shee be something troubled with a laske: al∣though in deede shee is nowe waxen so olde and vnweldie, as glisters can not helpe her greatlie, especiallie so long as these H••retikes are still gaping after Scrip∣tures,

and will beleeue nothing, vnlesse i•• be set downe or confirmed by the Bible. Nowe therefore I wil send them the Epi∣stle of Paul to the Colossians,* 1.259 where they shall find, that Paul saith thus, Now ioy I in my sufferings, which I suffer for you, and fulfill that which is behinde of the passions of Christ in my flesh: for his bo∣dies sake which is the congregation. Al∣way prouided, that they shal not vnderstand nor interpret this text after their mindes, nor after the letter: to wit, as though Paul did meane nothing els, but that he (as a member of Christes body) doeth followe Christ his head, in suffring for the loue of the congregation, and strengthening of the same: for this interpretation is hereticall, & doth not wel agree with the interpretation and beleefe of our deare mother the church of Rome. But they must know & confesse, that Paules meaning in that place is, that the passion of Christ is not sufficient to sa∣tisfie for all our sins, which we haue cōmit∣ted since: for those must euery man make sa∣tisfaction for by good workes & pardons, & w^t bulles & indulgencies: for to that end serue the merites of such Saints, as haue bin canonized by Popes, and the bloud of

their martyrs, which suffered in defence of the holy church of Rome, & furthermore, all the meritorious works, which S. Fran∣cis, S. Benedict, S. Dominick, & other holie fathers haue laid vp for a help, which were superfluous & more than they were bounde to do. For all these merites & good workes,* 1.260 laid together vpon a heape w^t our merits & superfluous good works, which we haue in store,* 1.261 ouer & besides those which must first answere for our sinnes: All these (I say) are shut vp in a chest together, wherof our holy father the Pope hath the keies to keepe: & doth distribute them to euery person accor∣ding to his discretion: which is commonly according as euerie man doth annoynt his hand with golden oyle: For this same gol∣den oyle is of such strength & vertue, that there is no offence, knauerie, sinne, nor ab∣homination so great, but it will be heled & made cleane with the same, as is plainly to be sene in the Taxa poenitentiaria aposto∣lica, that is, In the booke of reckoning, or taxe register, where the pardon and price of al sinnes is set vpon certein summes of mo∣nie, which are set & taxed in the popish or a∣postolike penance chāber: but now among the rest, the Pope dealeth most liberallie

with such as come to Rome, in the yeere of Iubilie, and doe there deuoutlie visite the graues or tumbes of Peter and Paul: for those haue full remission of all their sinnes, à poena & culpa:* 1.262 & therewith are the two Apostles maruellouslie recreated: for out of that may S. Peter note, that the prayer of Christ for him, when he said: I haue praied for thee, that thy faith should not fayle: doeth there receiue ful effect, when he seeth the people so deuoutlie disposed to go visit his tumbe and graue. And by this nowe is that likewise (which we alledged out of S. Paul) fulfilled: in so much (doubtles) that they haue great pleasure, when they see such deuotion vsed, and surelie do laugh wi••hall, as though they had the tooth ache. The holie Church of Rome doth yet bring forth other textes of importance, for the e∣stablishing of indulgencies, as speciallie, where Christ said vnto Peter: I shall giue vnto thee the keies of the kingdome of heauen:* 1.263 which are to bee vnderstood, the keies of the chest before mentioned,* 1.264 wherin that rich tresure is shut vp, which can neuer be emptied nor diminished: for if it were possible, that all the people of the worlde did go to Rome in one yeare of Iubilie,

that euerie man might receiue full indul∣gence and pardon, yet should the same chest be no more emptied thereby, than the O∣cean sea should be, with taking out of it one spoonefull of water: or Saint Goddards mountaine be diminished, by taking from it one handfull of sand: as is plainly sette forth by a verie trimme and fine verse, as followeth:

Mille licèt sumant, deperit inde nihil.

That is to say:

Thogh thousands take & none said nay: Yet nothing wastes or weares away.

And now, how necessarie and profitable this is, to our holie mother the Church of Rome, it doth appeare plainly out of this, That onely the indulgencies, with the let∣ters of pardon,* 1.265 and the Reseruationes pe∣ctorales, mentales, regressus generales, & speciales accessus, with such other like tri∣fles mo, are worth to the Pope of Rome in France onelie, aboue two hundred thou∣sand Crownes a yeare: so that through all Christendome, it doth amount to aboue ten millions of Crownes, which is a prettie summe.

But what shoulde I talke much of the Pope? It is not long agoe, that a simple

gray frier called Samson of Millan, be∣ing by Pope Leo, 10. appointed (amongst other) for one of the gatherers or receiuers of the monie for Bulles and Indulgencies, had within a little space, gotten so much monie for himselfe, that he did offer to giue a hundred and twentie thousand Ducats in redie monie,* 1.266 to be chosen Pope. In summe, all indulgencies, pardons, iubilies, & buls, with the rest of the Popes authoritie, are lightly to be proued and declared by scrip∣ture, if men will vnderstand them rightly, and according to the exposition of our deare mother the holy Church.

The x. Chapter. VVhich doth treat of the Supremasie of the Pope, and pro∣ueth & establisheth the same by scriptures & examples.

* 1.267NOw as touching that which is to be said for the supremasie, and authori∣tie of the Pope, that is to bee proued by so many clere & strong testimonies & witnes∣ses of scripture, that I can scarse tell where it is best to begin. But I may take first the best knowne and plainest text, where Christ said:* 1.268 I say vnto thee, that thou art Peter, and vpon this Petra, (which is to say a stone, or a rocke) will I build my congre∣gation, and the gates of hell shal not pre∣uaile

against them, &c. For by these fewe wordes, to begin withall,* 1.269 it is witnessed (af∣ter the spiritual expositiō of the holy church) that Peter is the firme and seedfast founda∣tion of the Church (for she hath nothing to do with Christ in this matter:) as Clemens hath verie worthily set forth in his Epistle written to Iames the brother of our Lorde. And againe, here is not to be vnderstood by Peter, the person of Peter the Apostle: but in the name of Peter, are our holy Fathers (the Popes) pointed vnto, as with a wette finger. For whereas the heretikes will say, that Peter was neuer at Rome, it is a stark lie. See I pray you their follie: well, his head & bones lie there yet at this present in a golden chest. And yet besides that,* 1.270 not on∣ly his Legend, but likewise that holy man Lippomanus, & the booke called Speculū historiale, that is, The Mirror of histories made by Vincentius Lirinensis, do perfect∣ly set forth,* 1.271 That Iesu Christ met him with out the town gates of Rome. And being demanded by Peter whether he was go∣ing? He answered, I am going to Rome to be there crucified againe: and a while after was Peter crucified, and that vpon the same day, & place, & vnder the same tyrant

that Paule, iust a yeare before, was put to death: yea, after that he himselfe had bene Pope, and gouerned that sea 25. yeares, by the same token that his seate which was hewed out of a Purphyre stone, and the Albe wherein hee song his first Masse, do both remaine yet for a memoriall. And although Saint Luke doe testifie,* 1.272 that hee continued verie long at Hierusalem: yea, and that in the verie same time that hee shoulde haue bene in Rome, by the recko∣ning and calculation of our deare mother the holie Church of Rome: and that Paul doth seeme to agree with the same, where he writeth, that the time that he lay in pri∣son in Rome, there was not one of the faith∣full that did visite or assist him: I leaue to say, that Peter shoulde then haue beene Pope: but all this cannot persuade vs. For that is to bee answered, that Saint Luke might be ouerseene in his writing, and I thinke he was no good Arithmetician: or else we may say (as diuers Lutherans them selues confesse,) that one bodie may bee in two, or three, or mo sundrie places, at one time. And touching that, he had perhappes forgotten that Peter was Pope of Rome: as is apparant by that he writeth to the

Galathians, where he saieth,* 1.273 That Peter was appointed for an apostle to the Iewes, and he himselfe to the Gentiles. Or else it may well be answered, that it was not de∣cent for Peter, beeing a Prince and Duke ouer all the Apostles, to go seeke or visite such a simple fellow as Paule was, lying in prison:* 1.274 Considering how that Pope Gre∣gorie the 7. successour, about the yeare one thousand and seuentie,* 1.275 did suffer the noble Emperour Henrie 4. who came in the colde winter, simply clad, bare headed, and barefoote, most humblie desiring to haue accesse to his holinesse, beeing then in the towne of Camisen, his holinesse did (as is before said) suffer him to tarie before the gates of the towne, three daies, without once looking vpon him, or sending to him. I let alone that he would once step a foote to go meete him,* 1.276 being in the meane space passing his time & dallying with his Cur∣tesans, and with the Dutchesse Matildis, who yet at last did make intercession for the Emperour. Wherefore, is it not to bee thought then, that Peter did likewise stand vpon his grauitie and reputation, without much going to the prison, to seeke Paule, or visite him? Especially considering, howe

busie he was to appoint and set new Pre∣lates in euerie place. For it might perhaps be, that Peter was not verie well at ease, or diuerse other occasions might cause it. But this is alway to be beleeued, and holden for a verie truth, That Peter was fiue & twen∣tie yeres complete, resident at Rome, and distributed the landes to euerie one, ac∣cording as he thought good: & likewise ordeined and instituted Prelats,* 1.277 Bishops, and Archbishops, ouer all the world, and deposed the heathē gouernors, which at that time bare rule, out of their places, & placed other in their roomes, which hee did name Primates, for that euerie man came to rece••ue iudgment at their hands as is very finely and at large set out in the epistle of Anacletus, and in the booke of decrees. And that this is wel founded vpon scripture, it is apparant by the wordes of the saide Anacletus, who doth bring in (for verefying of his saying) plaine textes out of the Psalmes, to witte, Moses and Aaron with their Priestes. For out of that is for∣ceablie concluded (as hee saieth) that the Pope of Rome is the head of the Church. Is not that well shot, God saue the marke. Also the holie Apostles (saieth hee) did

debate and determine amongest themselues (as I thinke at that time, when they did striue who should be chiefe amongst them) that the Bishop of euerie Countrie shoulde knowe, who should bee next vnder him: for notwithstanding, that they were all Apo∣stles alike, yet did Christ giue that vaun∣tage to Peter, that he shoulde bee chiefe of the Apostles, and so named him Cephas,* 1.278 that is to say, The chiefe head or Prince of the Apostles. See now, this is the ex∣position of our deare mother the holie Church of Rome, vpon these woordes of Christ: Thou art Cephas. And yet it is true, that Cephas is a worde of the Chal∣dee tongue, and doth not signifie A heade, but A stone: as Petra doth in the Greeke, or Latin: for so S. Iohn the Euangelist him selfe doeth expounde it. But notwith∣standing that, seeing it hath pleased our deare mother the holie Church of Rome, to vnderstand it so, considering that this worde Cephas, or Cepha, doeth signifie in the Chaldee tongue, A stone, & the like worde in maner, in the Greeke, and in the French tongue, doth signifie A head, as to wit, Ce∣phali, or Cheff, therfore it is good reson that we take the exposition of Iohn as literall, &

repose our selues vpon the exposition of our deare mother the holie Church: who onely in deede, hath the power and authoritie, to interprete the Scripture spiritually, and allegorically.* 1.279 So that this worde Cephas, must needes signifie A head, and not A stone: as is plaine to be seene in the glosse of the Decretals.

And out of this we haue to note two prin∣cipall pointes. The first is, that the holie Church hath such power and authoritie, that she can (not onely) chaunge the bread into flesh, but is able to make of a stone a head, & as well transubstantiate the wordes as the bread. The second is, that a man may make a good similitude or parable, vpon the neerenesse of names in speache, which in pronuntiation doe sound one like another, as the holie Church hath conclu∣ded herevpon,* 1.280 That Saint Clare can make dimme eyes looke clere: S. Quintine, can heale the quensie in the head: and S. Va∣lentine, the falling sicknesse: and S. E∣tropius, the dropsie: because these names in pronuntiation do sound one like another. And yet this can not alway fall out so: for then might the Heretikes conclude out of the same, that Curats, are curres: the Spi∣ritualtie,

spite faultie: Bishops, verie bite∣sheepes: Cardinals, carnals: and that maister Gentianus after the French, is vn genti asne, that is, a proper asse: and Blindasinus, a blinde asse. Which thing nowe can not bee so, considering that asses are not accustomed to write bookes, as these men haue done. Therefore wee must remitte the iudgement of these mat∣ters (in like cases and nerenesse of names) to the holie Church, when they shall be so vnderstoode, and when they shall ••ot be so taken. Now doeth our deare mother the holie Church, inioy d••uerse other goodly and plaine Scriptures, wherewith ••o prop vp, and make fast the seate of our hol••e fa∣ther the Pope: as specially, where it is written:* 1.281 That Christ came to fulfill the will of his father. For of that must needes follow, That all good Christen men are bound to fulfil the will of their holie mother the Church of Rome, of which church the Pope (without all doubt) is the supreme heade. And againe, God speaketh by the mouth of his Prophete Esaias: But doth the axe boast it selfe against him that heweth therewith? Or doeth the sawe make anie bragging against him

that ruleth it? Signifying thereby, that the king of the Assyrians had no power a∣gainst the almightie God, who woulde vse him as an axe, or a sawe, to punish and cor∣rect his people by him. Out of this hath our mother the holy Church of Rome con∣cluded, and (as she saith) made it appeare clearer than the Sunne, that there is no power nor authoritie in this worlde, but in the power of the holy sea & pope of Rome, to correct or punish the same. And this shee doeth establish yet more strongly, by the wordes of Paule, who saith: That the na∣turall man cannot conceiue nor vnder∣stand Gods doings: but the spirituall man doth vnderstand & rule all things, but may not be ruled of any man. For this doth the holie Church vnderstand by the pope of Rome,* 1.282 that he is of himselfe so spiritual and ghostly, that no man may nor can iudge nor punish him. Now further, his power is established in the first booke of Moses called Genesis, where it is written, That God in the beginning did shape both heauen and earth. For now, that is as much to say (after the exposition of the holie Church of Rome) that the Pope is the beginning of all things. Considering

there is no mention made but of one begin∣ning. It is not said: In the beginning,* 1.283 as of mo or manie beginnings: and therefore whosoeuer should compare the Emperour to be as good as the Pope, he is a rank he∣retike & of the sect of the Manichees, who saide, There was mo beginnings of all things than one. What thinke you now of this? Is not this a good bagpipe to play a galiard vpon? But now, tarie yet a little, it is likewise writen,* 1.284 That God did shape two great lightes, a greater and a lesser: which do signifie (after the interpretation of the holy Church) that the pope of Rome is aboue all other Potentates, & aboue the Emperour: for he is the Sunne, & the Em∣perour is the Moone. Whereby nowe is clearely to be seene, that Moses had a fore∣knowlege of the pope & his authoritie. And Iob must needes haue had some feeling of his cōming. For thus God said vnto Iob:* 1.285 Knowest thou (I pray thee) how the hea∣uens are gouerned? Or canst thou rule him vpon earth? That is (after the inter∣pretation of the holy Church) That euen as in the heauen one eternall God doth gouerne all things, and as the holy Tri∣nitie is brought to one onelie vnitie:

The like consequence must fall out here vpon earth. So that here the Pope onely must haue dominion ouer all estates, dukedomes,* 1.286 kingdomes, & other what∣soeuer, in consideration that hee is the onely line, leuell, and compasse, whereby all other people are and ought to be di∣rected. And in consideration hereof is the prophesie of Paul thus vnderstood, saying: Vntil the fulnes of the Gentils be come,* 1.287 and then shall all Israel be saued: ioining this, with that which Christ said: So that there shalbe but one flock,* 1.288 & one sheep∣heard: as to vnderstand, When all the nations vpon earth, shall be subiect to the Pope. Like as now in our daies we haue seene a good beginning, & do daily see with our eyes very great apperāce of more. And that the Pope ought not only to haue a spi∣rituall gouernment as a Bishop: but must likewise maintein a worldly gouernment, as a king, is by clere testimonie of Scrip∣ture of our deare mother the holy Church approued.* 1.289 For there is without doubt, a plaine text,* 1.290 that the Apostles did say: Be∣hold here are two swordes. Wherevnto Christ answered not, saying: That it was too manie, but that, that was inough.

Now out of this doth our deare mother cō∣clude, That the Pope of Rome must vse two swordes, to wit, a spirituall, & a tempo∣rall sword. Ho ball, ho how will this sound in the eares of the Heretikes?

But now must they vnderstand for a spe∣ciall matter, that a good while ago there was in Spaine an honest man, who coulde not vnderstand it so, saying that this scrip∣ture did serue nothing at al to that purpose. And by and by, the holy inquisition (which is the dearest and chiefest nourse & fosterfa∣ther of the Church of Rome) did take him, and burne him at a stake, as one which had highly blasphemed: because that vpon his opinion should follow, that the holy church hath not full power to interprete the scrip∣ture as she will: which I assure you is a terrible slaunder.

Therefore haue these heretikes need to looke well to the matter, & kepe their ton∣gues, & giue eare to other testimonies and witnesses. For yet besides this, Christ said to Peter: Put vp thy sword into the sheth.* 1.291 Out of those words doth plainly appeare (as our holy father Bonifacius the 8. saith) That both the swordes, as well the tem∣porall, as the spirituall, are vnder the

power and iurisdiction of the Church, Yea, and it is verie necessarie, that the one sword be subiect to the other: which is to be vnderstood, That the temporal iurisdiction and authoritie must be subiect to the spiri∣tuall & ecclesiasticall power and authoritie. For (according to the saying of S. Paule) There is no power or authoritie, but that which is appointed by God. Truely (saith he) there would be no good regi∣ment, if the one sword were not subiect to the other: and that the lower and in∣feriour were (by some good meanes) brought in subiection and obedience to the higher and superior. Consider, this is the onely naturall and grounded interpre∣tation of the before alledged text of the ho∣lie Scripture, as our deare mother the holy Church hath interpreted the same, word by word. Is not this Popingaie then trimly shot downe? Lee these Huguenots, and Lutherans come out now, who crie al∣way that we cannot establish the power & authoritie of the Pope by anie scriptures: now they may see, that we haue scriptures ••now to hit the marke withall.

But now will we teach out of the scrip∣tures, That the Pope only hath power to consecrate and halow Churches, & to blesse

altars.* 1.292 Marke well the wordes plainly set out in the Psalms, where it is written, Ex∣cept the Lord build the house, their la∣bour is but lost that build it. For this is the verie text, that the holy fathers assem∣bled at the coūcell of Carthage, were chief∣ly perswaded by to giue speciall comman∣dement, That no cōmon or simple Priest shoulde take vpon him to doe any such thing. Was not that (I pray you) a mat∣ter of importance to consult vpon? And yet besides this, it is there written: I am the vine, you are the branches▪ he that re∣mains in me & I in him, shall bring forth much fruit, which the holy Church vnder∣standing of the pope, hath resolutely cōclu∣ded, That no man may consecrate or hal∣low any Church, but he alone. Think you not that they had great reason so to do? And therefore no doubt, they are herein verie well founded, and vpō great reason persua∣ded out of this, and all the other texts before alledged▪ to conclude, teach, and determine thus, a 1.293 That the Pope is not onely a man, but Gods Lieftenant: yea, a God himselfe vpon earth: by which occasion hee doeth likewise b 1.294 chaunge his name, at suche time as hee is promoted to the

Popes seate, specially, for that hee doeth likewise after his nature, and from the de∣gree of a man, is become halfe a God.

And vpon this consideration c 1.295 must his mandates be obserued, as Gods commaun∣dements. Yea, it is not d 1.296 lawfull for anie man to doubt, or to reason vpon his title & authoritie. For hee may (if it so come in his head) e 1.297 set vp and establish a newe ser∣uing of God, or religion: and all men must (of necessitie) f 1.298 folow his commandements, how heauie or incomportable so euer they be. For he can (of an g 1.299 arrant knaue) make an honest man: h 1.300 neither may hee by anie man be iudged or punished: no not although he runne headlong to bel, and carie a great companie with him, seeing it is he that iud∣geth all men by his absolute power. Yea, th••re is giuen to him, i 1.301 a full power & au∣thoritie, as well in heauen as in earth: and he must be of all men esteemed holie: yea, although hee were knowne to be an arrant knaue, & vile varlet: neither may anie man say vnto him, Wherefore do ye so, or so?

And therfore the holy Church doth a 1.302say,

declare, & pronounce, That it is most ned∣full that all Christen men (for their sal∣uation sake) submit them selues wholie vnder the Pope of Rome, as it is written in the a 1.303 first of Iohn: And of his fulnesse haue we all receiued euē grace for grace. Which being vnderstood, according to the letter, may wel be applied to Christ: but af∣ter the spiritual vnderstāding, which is ac∣cording to the interpretation of the b 1.304 holie Church, and of the Catholike Doctours, it is (without doubte) to bee vnderstoode of the Pope of Rome. And therefore doeth c 1.305 Esaias say: What will ye doe in the day of the visitation and destruction, which shall come from farre? To whom will ye runne for helpe? d 1.306 Or to whom will yee giue your honour, that he may keepe it? This is nowe to be vnderstoode (after the interpretation of the holie Church) e 1.307 That the Pope of Rome is all our honour and wealth. For howe can it be otherwise vn∣derstoode? Considering that hee hath the power to choose anie man or woman whō he liketh of, and him or her, in the name of God, or in his owne name: yea, and that without the will or consent of his Cardi∣nals, declare, pronounce and iudge for a

Saint, canonize them, put them in the Kalendar, place them in the register of Saintes: and so appoint them a roome in the Romish Hierarchie, either amongst Angels and Archangels, or else amongst Martyrs & Confessours,* 1.308 as he shall thinke good: willing and commaunding, That in euerie Church, one holie day shal be kept for them, and deuoute seruice said and done that day, as to an holie Saint is proper & apperteining: yea, and further, giue and graunt to all such as shall once a yeere (be∣ing shriuen and doing penance) goe on pil∣grimage, & visite the tumbe of such a newe Saint, pardon of all their sinnes, for one whole yeere and fourtie dayes. Yea, more∣ouer, he may (if it be his pleasure) depose, deface, and blotte out of the Kalendar, and register, such as haue bene a long time ca∣nonized and worshipped: as did appeare by Pope Boniface the 8. who caused Saint Herman of Ferrare, to bee digged out of his graue and burnt, after he had bene ta∣ken

and esteemed for a Saint more than twentie yeeres. And that which is more, wee finde written, That Pope Clement the fift (about the yeere of our Lorde, 1309.) did charge and commaunde the Angels, through his Popish authoritie & power, that they should take the soules of all such, as comming in pilgrimage to∣wardes Rome, did die by the way, and forthwith carie them into heauen without anie delay or tarrying, or without letting them once smell the fire of Purgatorie: as appeareth by his Bulles herevpon gran∣ted and made: whereof diuerse copies doe (at this day) lie at Vienne, at Limoges, and at Poytiers, townes in France, in the chestes where the priuiledges of the same Townes are kept. Wherefore then I pray you) should not wee willinglie ac∣cept him for all our wealth and honour, seeing hee can canonize, make, and vn∣make hee Saintes and shee Saintes: and hath likewise power ouer the Angels of heauen? I doe not speake of this, that hee, as a King and Priest, can make God: yea, and create him, who onelie createth all thinges,* 1.309 as it is written in the booke called, Stella Clericorum, which is to say,

The starre of the Clerkes,* 1.310 or Priestes: wherein all Priestes are named, Creato∣res Creatoris. And nowe, he maketh all Priestes: so that he may iustly bee called, Creator creatorum creatoris: that is to say, The Creatour of those which haue shapen and created the verie Creatour of all things. So that the writing of Paul to the Thessalonians, where hee speaketh of the Pope of Rome is not amisse: where he saith, That he shal extoll and aduance him selfe aboue all things that is named God, or Gods seruice, and shall sit in the temple of God, as though he were God him selfe, and proclame: him selfe for God. Which thing also was before spo∣ken by the Prophete Daniel, That hee should lift and set vp him selfe aboue all Godhead, and should speake maruelous things against God, and do euerie thing after his owne lust: placing him selfe a∣boue all things in the worlde: distribu∣ting landes and kingdomes, euen as hee best list and will. Nowe, according to this prophesie, hath our deare mother the holie Church ordeined and concluded, That hee hath full power and authoritie to doe what soeuer his will and pleasure is, and

that he may dispense both with the old and newe Testament: with anie othe,* 1.311 vowe, or promise.

In summe, hee is ouer and aboue all iudgementes, of God or man, to make of nothing something, of streight crooked, and of crooked streight, to transubstantiate and chaunge the forme and substance of things, euen as it shall come in his head: For vnto him are all lawes & iudgements subiect, and neither anie lawe nor iudge∣ment hath power or iurisdiction ouer him: for that he is the liuelie f••unteine of lawe and iudgement, who (as touching matters of our faith) can not (in anie point) faile or misse: and therefore hee may order and determine vpon all matters touching our beleefe and faith, and so interprete the Scripture, as he thinketh good: he onelie may take and leaue, doe and vndoe. In so much that (though all the worlde were a∣gainst him) yet must we take his part. To be briefe, there is no man to bee compared vnto him, but God alone: and therefore can he do all things that God doth. For looke what soeuer God doeth in heauen, the like

doth the Pope here in earth.* 1.312 What should a man say more? His authoritie and pow∣er is so great, that no tongue can expresse it, neither is it possible for the capacitie of man to conceiue it: as Zodoricus Zamo∣rensis and Bartholus Chassaneus, yea the whole Catholike church of Rome hath de∣termined and concluded. For as Antoni∣us Florentinus doth testifie, he is aboue al creatures, and his might and power doeth extend euen to matters in heauen,* 1.313 earth, and hell: for that he is the cause of causes, and the Lord of Lords, the Head & Bride∣grome of the whole church: yea, the high and principall Gouernour of the worlde v∣niuersall:* 1.314 he is the light, the brightnesse, & the verie foundation of faith, and the verie summe and touchstone of the trueth: hee is the hiest step of the staires, and all in all, whatsoeuer can be thought or said. For as touching the giuing and distributing of Kingdomes, Dukedomes, lands and coun∣tries, to whom, & when he shall think good: that office he hath fast & sure in possession, and doth dailie practise & put the same in exercise: as is right to bee vnderstood by this pretie verse folowing: Petra dedit Pe∣tro, Petrus diadema Rodulpho.

That is to say:

The Rocke gaue Peter, and his race, a princelie and emperiall crowne: And Ralfe receiu'd from Peters Grace, a royall diademe of renowne.

Which trimme verse was (by the before named Pope Gregorie 7.) (after that hee had excommunicated the saide Emperour Henrie 4. and cursed all his adherents) sent vnto Ralphe the Duke of Swaben with am Imperiall crowne:* 1.315 aduertising him plainlie therewithall, that it lay who∣lie in his handes, to giue to whem soeuer it pleased him, as well the Empire, as the crowne: wherein hee did finelie prophesie in such order, as Caiphas the Iewish Pope had prophesied, saying: That hee would neuer be esteemed as Pope, if there did not die the same yeere before Whitsun∣tide a false or vniust King: For it came euen so to passe: Not that the Emperour Henrie (by whom hee spake) did die that yere: but that the lotte fell vpon Ralphe, to whom the Pope had giuen the Imperi∣all crowne, who was the same yere pitiful∣lie slaine, his hands first cut of, & he lamen∣ting sore before the Bishops, That through informing of the Pope & their prouokings

he had made him and his accursed, and re∣belled against his owne lord and supreme head. Nowe a litle after this did succeede Pope Paschalis 2. who againe excommu∣nicated afreshe the Emperour,* 1.316 and com∣maunded the Earle of Flaunders, called Robert,* 1.317 to destroy with fire and sword, the territories of Luek and Camericke, be∣cause that they would remaine true vnto their naturall lord and Souereigne the Emperour Henrie. Yea, hee did giue the Imperiall crowne with all the iewels of the Empire to Henrie the 5. sonne vnto the said Henrie the 4. Emperour: & herein preuailed so much, that he did pro∣uoke the sonne to rebell and persecute his owne Lord and naturall father: yea, with such horrible and vnnaturall malice, that he let him (most pitifullie) starue in the prison at Luek: which happened in the yeere of our Lorde 1108. Neither would hee receiue the Lukeners to grace, til such time, as they had taken vppe the dead car∣case of his father (which was by thē there buried) & cast the same out into the fields,* 1.318 like the carion of a dogge. And by that meanes the Lukeners were likewise dis∣charged of the excommunication which

Pope Paschalis had laid vpon them.

Men may likewise verie well conceiue the same by the example of the Emperour Fredericke Barbarossa,* 1.319 who after a great manie of excommunications and curses, was in the ende within the towne of Ve∣nice vpon the great market called Saint Markes place,* 1.320 at the toppe of the staires of the great church or palace, troden vpon the necke by Pope Alexander 3. euen with his feete: who, for the establishing of his authoritie and power, did vsurpe and openlie pronounce before al the people this saying in the Psalme:* 1.321 Super Aspidem & Basiliscum equitabis, & cōculcabis Leo∣nem & Draconem: that is to say, Thou shalt ride vpon the Lion and the Adder: the yong Lion and the Dragon shalt thou treade vnder thy feete, &c.

And thus likewise was Franciscus Dan∣dalius Duke of Venice,* 1.322 excommunicated and banished by Pope Clement 5. and en∣ioyned vnto certei••e penance: which was, That he should goe creeping alongest the Popes palace, vpon his handes & knees, with a collar about his necke like a dogge. So that it is apparant, that the Pope of Rome hath ful and absolute power ouer al

Kings,* 1.323 Dukes, and Princes: and there∣fore may commaunde them, as his sub∣iectes and tenantes: and may extoll or ad∣uance, and disgrade or depose them, euen as he shall thinke good. Which authoritie of his doeth extende and reache so farre, that hee hath likewise full power, com∣maundement and iurisdiction ouer the Kings and Emperours of Turkie, and o∣ther Heathen countries. In so much that a man may lawfullie appeale vnto him, (in anie matter) from before anie earthlie Prince or Potentate.* 1.324 In summe, hee hath vnder him the rule and gouernement of all Emperiall, Princelie, and Spirituall iu∣ris••iction: for hee is consecrated as a Priest, and crowned as a King: and is therefore the King of Kings, and Lorde of Lordes.

For, as touching that which these Here∣tikes do alledge against this, That Christ should haue said: Giue vnto Caesar that which is Caesars, and vnto God that which to God belongeth, that (saieth our mother the holie church) was not a perpetuall rule, but stood in effect onlie for a short time, to wit, till such time as Christ had suffered, and was ascended vp into hea∣uen.

For now, to answere that, where hee saith: After that I shalbe lifted vp from the earth, I will drawe all things vp after me: that is thus to bee vnderstood, (saieth the holie church of Rome) That Christ af∣ter his ascension into heauen, should take al Kingdomes, Dukedomes, and such like out of the possession of Kings, Dukes, &c. and that by meanes of his souldiers, es∣peciallie by his Romishe Apostles. And whereas in other places hee doeth forbid his Disciples to seeke after,* 1.325 or to receiue golde or siluer, that must likewise be vn∣derstood, but till such time onelie, as they haue brought in subiection and vnder them all Kingdomes, and so to leaue the same by will and testament vnto the Popes of Rome (their successours:* 1.326) for then endeth that determination. And that was the cause why the Popes beganne to trauell with a deliberate intention, to make a di¦uision of the Imperiall crowne of Rome, who then had the East and West coun∣trie of Greece, and almost the whole world in subiection: as Pope Alexander 3. did plainlie acknowledge vnto the Embas∣sadors of Emanuel Emperour of Graecia,

declaring plainlie, That hee in no wise would haue the Empire of Graecia & the Empire of Rome vnited or ioyned toge∣ther againe in one: which was done espe∣ciallie to the intent that hee might bee the better able to ouerrule them both.

* 1.327And out of that it doth likewise growe, that Gregorie the ninth, and Innocenti∣us the fourth, Popes of Rome, did depose the Emperour Fredericke the second, and absolued his subiectes of their othe which they had taken and made vnto him: and a∣boue that, did excommunicate and banishe all such his subiectes, as did remaine faith∣full and true vnto him. And furthermore, graunted great indulgence and pardon to such as would rebelliouslie rise vppe to de∣stroy and confound them. And yet besides all this, after that hee (with the summe of an hundred and twentie thousand markes of golde in weight) had redeemed and set free him selfe out of the excommunicati∣on of the said Pope Gregorie, yet was hee (notwithstanding that) once againe ac∣cursed and banished.* 1.328 In so much that Henrie Lantgraue of Thuringe was chosen Emperour: and after his death,

(which was verie sudein) the Imperiall crowne was giuen to one William then Earle of Hollande:* 1.329 who verie shortlie after that, was by the Freeses slaine. Af∣ter whose death the Empire did remaine seuentene yeres complete without head or Emperour.

And yet I pray you, consider: Do wee not finde by all perfect histories, that Pope Vrbane the fourth,* 1.330 did about the yeere of our Lorde 1264. violentlie dis∣possesse Conradinus sonne to Conrade,* 1.331 then Emperour of the kingdome of Sici∣lia, notwithstanding the same, did by iust title of inheritance apperteine vnto him, and gaue the same to Charles Earle of Angiou de Prouince, and brother to Lodo••ike King of Fraunce, and his successour Clement the fourth, did set the Crowne vpon his head, with conditi∣on, that hee shoulde yeerelie pay to the Sea of Rome,* 1.332 fourtie thousand crownes of golde.

Nowe to deface that deede and intent, Pope Nicholas the third about the yeere of our Lorde 1268. caused Peter the King of Aragon,* 1.333 who had maried the cou∣sine

germane of the said Conradinus to come out of Italie, to depriue the saide Charles of the same, and brought the mat∣ter so farre, that he tooke perforce the said kingdome of Sicilia, hauing first by a craftie practise (in one night) caused most cruellie to be murthered (by the Sicilians) all the French,* 1.334 both men, women, and children, yong and olde, that were with∣in the whole Island of Sicilia: by reason whereof, they vse yet at this day for a com∣mon by woorde, to call it, The Sicilian E∣uensong. And then after, to the contrarie of this,* 1.335 his successour Pope Martin the fourth, did both banishe and curse the said Peter: and so not onelie committed the de∣fence and custodie of the said kingdome of Sicilia vnto Robert Earle of Artois, for and to the vse of the sonne of the said Charles, who was kept prisoner in the handes of his enimies: but did likewise take from him the kingdome of Arra∣gon, which hee possessed and enioyed by patrimonie, and did giue the same king∣dome of Arragon vnto Charles, Earle of Valois, and sonne to Philippe the Frenche King.

And did not Pope Bonifacius the eight in like manner curse Philippe the French King, and gaue his kingdome to the Emperour Albertus, by authoritie and gift of the holie and catholike Church of Rome: and that,* 1.336 because the said Philippe would not acknowledge, accepte, and re∣ceiue the Pope of Rome, for his superi∣our: In so much that the foresaid king of France was forced (of necessitie) to sende out secretlie vnder the gouernement of Sarra Colomna,* 1.337 three or foure hundred horsemen, who in the night, tooke the Pope prisoner at Anagnia, where he was at that time resident, and so brought him to Rome as prisoner: where (within foure and twentie dayes after) hee died like a beast, as by a common prouerbe (which hereafter shalbe more expreslie set forth) doeth appeare.* 1.338

We haue likewise seene not long agoe, that Pope Alexander the seuenth, did giue vnto Ferdinando king of Castile, & grand father vnto the Emperour Charles the fift, all the countries of the newe Indians, which lie Westwarde from Spaine, in the Ocean Seas: and that in such or∣der and maner as by the Bull is specified,

Motu proprio, that is to say, Of his owne meere motion, and beeing not therevnto required: but much rather, De mera liberalitate, & ex certa scientia, ac de Apostolicae potestatis plenitudine, that is to say, Of meere liberalitie, and an assured knowledge, and by full pow∣er Apostolicall.

In so much that the King of Peru, called Atabaliba,* 1.339 who being ouercome by the Spaniardes in a battell, saide (ve∣rie vnwiselie) That hee did not esteeme the Pope, saying that hee would giue a∣way to another that which was none of his owne. For Frier Vincent Valuer∣da, had let him plainlie vnderstande, out of his Breuiarie or Portesse, That Christ the Sonne of GOD did at his depar∣ting out of this worlde, appoint and leaue the Pope of Rome for his Liefe∣tenant, with power and authoritie, to giue and distribute all kingdomes, at his will and pleasure. And that the Pope of Rome had giuen all his countrie of Pe∣ru, and the newe Indians to the King of Spaine.

And likewise, in the yeere of our Lord, 1515. Leo 10. would haue giuen Frances

the French king (who was then at Bolo∣nia in Italie, and that to make confedera∣cie and league with him) the whole Em∣pire of Constantinople.* 1.340 But the king gi∣uing him worthie thankes, woulde not ac∣cept the gift, vnlesse he would put him in possession of it, which our holy father the Pope had no minde to do, because it would haue cost him a great deale more monie than the sealing of his Bulles. And not long before this, about the yeare of our Lorde. 1466. Pope Paule 2. had deposed by sentence George the naturall king of Boemia, from his said kingdome,* 1.341 and gi∣uen the same to the Dukes of Germanie: marie with this condition, that they should go and take it perforce, at their own cost and charges: in which attempt they lost aboue an hundred thousand men, both horsemen and footemen, and yet did pre∣uaile verie little. For such presentes and gifts, are of the nature of his Bishoprikes of Hierusalem, and other townes in Tur∣kie, which he giues to this man and that man, whereof the Bishops neuer inioy a∣nie more, but the bare title, which they haue well wrapped vp in a Bull of a sheep skin surely sealed. And if they be not there∣withall

content, they may go seeke further at their owne co••t and perill. And yet will our holie father haue homage and re∣warde for it,* 1.342 although it haue cost him ne∣uer a penie. Of the like to this, we see daily examples, as the kings of Sicilia, and Naples, must euerie yeare (vpon S. Peters day,) do homage vnto him, and ac∣knowledge him for their chiefe Lord: and for testimonie of the same, they present him with a white hackney,* 1.343 well trapped with riche furniture, with thousands of ducates besides: yea, the kingdome of Englande was a great while in subiection,* 1.344 and at the disposition of the Pope. For the before written Pope Alexander 3. did bring one king to that point, about the yeare of our Lord 1181. And that vnder pretence that Thomas Becket Archbishop of Cantur∣burie, was by the kinges consent slaine. And further, long before that, in the yeare 740. a certein king of England called I∣nas, did make the whole Island tributarie to the Pope of Rome: insomuch that the Popes had alwayes their Collectors and Receiuers in Englan••, to gather vp and receiue the Peter peace, till such time as it was forbidden by king Henrie 8.

But to what purpose should I so parti∣cularly name the kings of England, Na∣ples, and Sicilia, seeing that all Kings and Emperours, throughout the whole worlde, are bounde to kisse with great re∣uerence the Popes holie feete? Is not that a sufficient proofe, that he hath full power and iurisdiction ouer them all? And good reason it should so be. For by him Kings do reigne, and by him Iudges ex∣ecute the lawe: as it is written by Solo∣mon in his Prouerbes. Chap. 8. For that which he writes there, of the eternall wise∣dome of God, that is by our mother the holie Catholike Churche, vnderstoode and sette foorth concerning the Pope of Rome.* 1.345 As plainely doeth appeare by the glosse vpon the Clementines, and by Pa∣normitanus likewise.

And therefore, whensoeuer the Popes holinesse is disposed to ride on horsebacke, then must the Emperour or King which is present, holde his stir∣rop, and after for a while lead the horse by the bridle in his hand. And alwayes when the Pope will be caried in a chaire, then is the Emperor or King whosoeuer

it be, bound of duetie, to bow downe his necke, and to take the chaire vp vpon his shoulders. And likewise when the Pope goeth to dinner, the duetie of the Emperour or King, is to serue him with water wherwith to wash his holy hands, & he must be sure to attend at the table, till the first course be serued.

* 1.346For a finall end, hee must serue the Pope euen as a seruant doeth serue his maister: yea, and I pray you wherefore should he not, see••ng he hath taken & made his othe solemnly of obedience and fideli∣tie to the Pope, as is plainly sette forth in the Popes lawes? And yet is not the Pope bound in anie point or iot to him, nor to a∣nie other earthly creature, vnlesse he will sometime of speciall grace, rise out of his seat to let the Emperour kisse him kindly. Otherwise, all men liuing are bounde of duetie, as soone as they come within his presence, to fall three times downe vpon their knees, and then to kisse his feete. And wheresoeuer he passeth by, there they must all fall downe vpon their knees, and wor∣ship him: otherwise they are like to eate stock••ish, which his Garde will giue them largely: yea, and that without Butter.

And therfore do they crie, Abasso, Abasso,* 1.347 which is as much to say as, Downe vpon your knees. Which thing I assure you is most duetifull, and established by plaine Scripture: for that it is written Psalme 8. Thou hast put all things vnder his feete, sheepe and oxen: yea, and the beastes of the field: which is to be vnderstood,* 1.348 Chri∣sten men, Iewes, Turks, & Moores. And the foules of the aire, that is, The Saints departed. And the fishes in the sea, that is, The soules which lie in Purga∣torie. Insomuch that there is nothing, but it is made subiect vnto him. For he onely is Lorde ouer all the world, and the worlde is properly his, so proued by the plaine text. Psal. 23. The earth with all her plen∣tiousnesse, is the Lordes, as our mother the holie Church hath interpreted it, and so concluded. For which cause, he may (as Antonius de Rosellis doth testifie) take from one whatsoeuer he will,* 1.349 and giue to another what he list. And this is that which Cardinali Poole (being the Popes liefte∣nant at the councell of Trent) did likewise defend and establish by Scriptures,* 1.350 euen by the verie wordes of Christ saying, That he would make of Peter a fisher of men.

Which is in this sense to be vnderstood, ac∣cording to the interpretation of the holie Church of Rome, That he would driue al Emperours and Kings: yea, all people of the world, into the Popes net, so that he might seeth them, broyle them, or frie them in a panne, euen as his holi∣nesse should thinke best to vse and order them.

* 1.351And although Paule did speake of an other, which shoulde bee the God of this worlde: and that Christ doeth like••ise name the same, The Duke, or Lorde of this worlde,* 1.352 meaning the Tempter which shewed him all the kingdomes of the world and the glory of the same, saying vnto him, All these will I giue thee,* 1.353 if thou wilt fall downe, and worship mee: for they are mine, and I may bestowe them vpon whom soeuer I will. Yet doeth not all that make anie thing against our purpose: for they twaine, to witte, the Pope and he, are both as one, and agree like two heades in one hoode: so that there can no gealou∣sie growe thereby. For as the Scripture sayth, and beareth witnesse: The dragon hath rendered vp and giuen to the beast with seuen heades all his power,* 1.354 his

seate, and authoritie. Now what condi∣tions are made bet〈…〉〈…〉ene them, I wote not, but let them alone with that matter, they will agree well ynough. Thus much then in effect touching all that which Daniel and Paule did say and prophesie in the Scriptures before specified, is throughly fulfilled in the Pope of Rome: and there∣withall likewise, that thing whereo•• Iohn speaketh in the Apocalypse, that The citie which is builded vpon seuen mountains or hilles,* 1.355 (which out of doubt is the Citie of Rome, as Tertullianus, Lactantius, Hieronymus, and all the old fathers haue testified, and as the situation and state of the citie it selfe doth make apparant) shall receiue a maruellous power and authoritie (specially of the same whome Paule cal∣leth, The God of this world, and whom Christ calleth, The duke or Prince of this world, & whom Iohn calleth, The dragō:) insomuch that all kings and princes of the earth shall pray vnto him, & he shalbe trim∣med and decked with golde, siluer, pearles, and all rich & precious iewels, as you may plainly see in our holy father the Pope of Rome, with all his Cardinals, who are deftly decked vppe with all costly iewels

like Puppets, And hee shall receiue a mouth speaking great and wonderfull things, so that all the worlde shall say, Who is like vnto him? Euen after the same sort, as you see the Pope giue forth strange things touching his owne person, and doeth attribute to himselfe a certeine power & authoritie aboue all kings, prin∣ces, and angels in heauen: yea, euen aboue the sonne of God, and (which more is) a∣boue God himselfe. Insomuch that, vpon this consideration, our deare mother the holie Churche hath concluded, that hee shoulde bee called Papa, as though men should say Pape,* 1.356 which is as much to say in our language, as a wonderfull shreeke or hem in derision. For it is a worde which doth signifie a monstrous wondring, for because that he is a wonderfull monstrous and straunge beast.* 1.357 Insomuch that one of his owne Poets doth call him Papa stupor mundi, that is to say, The wonder or mocking stocke of the worlde. Euen as if a man shoulde say, Tushe, who is to be compared to him? So that it is most apparauntly to bee seene, that Saint Iohn in his Apocalypse doeth as it were, euen point to him, with his finger,

and that Daniel and Paule doe in many places of the Scripture, paint him plain∣lie out in all his feathers. In so much then that these Heretikes are farre ouerseen••, when as they will say, That the Scripture doeth not make anie mention of the Pope of Rome, considering that wee haue pro∣ued all his authoritie to be grounded vpon the Scripture, in such order, as there is nothing to be said against it.

The xi. Chapter. VVherein is set foorth, howe that no Prieste•• nor spiri∣tuall persons are subiect or vnder the iurisdiction, or power of the temporall Magistrates or Officers.

NOwe, let vs come to speake of the o∣ther Priestes and spirituall persons, who are throughlie furnished in all points with their Officials, Deanes, Archdea∣cons, Vicars, Inquisitours, Sumners,* 1.358 Prisons, Places and Instrumentes for punishment: so as they are not in anie point subiect to anie temporall Officer or Magistrate. Neither may anie of them haue anie their causes or questions deba∣ted or determined, before anie temporall Iudge or Officer, so farre as they haue

shauen crownes,* 1.359 which is the right marke & character of the citie with seuen moun∣taines, whereof Saint Iohn makes men∣tion in the Apocalypse. And the same is likewise to bee proued by plaine textes of the holy scripture.

And for the first, it is written, That when as Lot went about to dissuade the wilfull Sodomites from their abhomi∣nable actes, they saide vnto him: Thou art come hither among vs, and art but a straunger here: What hast thou to doe, for to take vpon thee to correct and iudge vs? Out of this Text, hath our mother the holie Church of Rome fi∣nally concluded,* 1.360 that the Priests may not bee iudged nor punished by temporall Magistrates and Rulers: vnderstanding the matter thus, That the Priests are vn∣doubtedly right Sodomites,* 1.361 Burgesses borne, and maisters of this worlde by inhe∣ritance: considering that they are made by the Pope, to whom the worlde doeth abso∣l••tely apperteine: and that the temporall Magistrates and Officers, are but as straungers: who haue but (as it were) the gouernement of the world by lease, at the handes of the Pope, and his Priestes.

And therefore it doth not become them for to rule or punish the natiue Burgesses of Sodom, and Gomorra, that is to say, the Priestes and Spiritualtie.* 1.362 For so hath the Pope Anacletus determined and set forth in his Deccetals, which interpreta∣tion of his, is (by our deare mother the ho∣ly Church) allowed for good, and regi∣stred in the booke of their decrees for an article of our faith.

Secondarily, the same is proued by a speciall text out of the Gospell, where it is written, That Christ did driue or chace the buiers and sellers out of the Temple with a whippe, or scourge. For thereby it is apparant,* 1.363 that the Priestes or Spiritu∣altie, may not by anie meanes be punished by anie temporall Officer, as is concluded by the forename•• Anacletus, and the holie Church of Rome: vnderstanding the mat∣ter thus, That the Priests are to be estee∣med as the very changers & sellers in the Church, who do vtter their merchandize so deare, that the sight of them (manie times) will stand a man dearer, than the best ware that the Habardashers of Paris and Lions haue in their shoppes. And although other chaungers of monie, and vsurers,

did inioy the benefites of the like priui∣ledge, as well as the Priests, to witte, that they were with the same whipping driuen out of the temple: yea, and although dogs be sometime vsed after the same manner: yet, considering that the Priestes are my white sonnes, and must haue somewhat the more preeminence and aduauntage, speci∣ally for that their merchaundize are of more estimation than the rest, and their incense of better smell than the incense that the dogges smother abroade in the Church. Insomuch that the holie Church of Rome doeth vnderstande this by the priests onelie, to wit, that temporall Ma∣gistrates or Officers, shall haue no iuris∣diction ouer them, considering well, that Christ had them in such estimation as he himselfe onelie woulde whippe them out of the Church. And yet hath shee more strongly established the same, by the plaine Texte of the Prophete Dauid, where it is written,* 1.364 God stoode in the middest of the Gods, that is to say, of Priests and Prelats. Againe, I haue said, All you are Gods. Now truth it is, that the whole Psalme doeth (after the letter) speake of Kings and Gouernours of this

world: yet notwithstanding, our deare mo∣ther the holie Church, hath vnderstood the same wholy of the Priestes and Spiritu∣altie, according to the spirit, and that speci∣ally by reason of sixe weightie causes: to witte:

First, because the whole text doth con∣clude, as well, or rather much better, vpon the Priestes, than vpon anie other: for it is written, That will not vnderstād, but will walk in darknesse, and set the whole world in a rore.* 1.365 Which wordes seeme to conclude so well vpon Priestes and Bi∣shops, as though they had bene spoken on∣ly to them.

Now secondly, the Priests are of much more estimation, & better, than any Kings,* 1.366 or Princes: yea, they do excell them as far as Leade doth Gold: and therefore must Emperours bow downe their heads vnder the knees of the Popes: as is plainely set forth by the holie father Pope Gelasius, writing vnto the Emperour Anastasius, and registred in the decrees. Yea, they are the light of the world, Fathers & Maisters to all men: so that they deserue much bet∣ter to be called Gods, than either Kings or other Rulers do or can deserue.

Thirdly, the Priestes are of more wor∣thinesse and estimation than Angels.* 1.367 For (as our deare mother the holie Churche of Rome hath verie well concluded) an Angel may not sing nor say Masse: for that hee hath not the priestly character, which is to bee vnderstoode, because hee hath not the marke and token. And it is plainelie written: That no man may buie or sell,* 1.368 vnlesse hee haue the cha∣racter or the marke, or else the name of the beast.

Now, as touching the fourth cause, you must vnderstand, that all Priestes are fel∣low partners (in some case) with our holie Father the Pope, who is not onely a man, but a God on earth. Which considered, they must needes by kinred bee partakers of his Godhead: as it is written, That commonly a man growes like him, with whom he is conuersant. And againe, Hee that medleth with pitch, some part of it wil cleaue to him. And therefore such as bee conu••rsant with God on earth, must needs be godlie.

Fifthly, it is great reason they shoulde bee called Gods, seeing that they them∣selues can make God: and are (as wee

haue taught before) creatours of the Crea∣tor. And nowe there is a perpetuall and in∣fallible rule amongest the Doctours of Louen, which can not faile, for that it is fetched out of their maister Aristotle,* 1.369 & it is this: Propter quod vnumquodque tal•• est, illud ipsum magis est tale▪ that is to say, Whensoeuer anie thing doeth get anie vertue or estimation out of the po∣wer, or by the gift of an other: the same by whome hee doeth receiue that wor∣thinesse or vertue, must needes haue verie much more like vertue in him∣selfe.

Seeing then, that by the power and knowledge of the Priest, a piece of breade may be made God, how much rather then are the Priests themselues Gods? For it is written in the holie scripture,* 1.370 That no man in this world can make anie Gods: Ergo, then must the Priests of necessitie be more than men, seeing they do daily make God himselfe.

Now sixtly, the common Latine text, which is receiued in the holie Church of Rome, and by the Councell of Trent al∣lowed for good & credible, doeth say thus, That God did stand in the Synagogue

of the Gods. Which may verie well bee applied to the Priestes, considering that they also haue their Synagogues, like as the Iewes haue had heretofore. And fur∣thermore, it is most certeine, that Christ stoode in the middest of the Priestes and Prelates, at such time as Annas and Cai∣phas di•• accuse him, and sought witnes∣ses against him, to put him to death. Which manner of doing, our Priestes of the holie Church of Rome, doe verie liuely counterfeite. Whereby it is plaine to bee vnderstoode, that they are the Gods in the Synagogue, amongest whome the Lorde stoode, and doeth yet (by his elect) daily stand to bee condem∣ned to death. So that our deare mother the holie Church of Rome, hath verie aptly applied this Text vnto them, and so concluded, That they being Gods, can in no wise bee subiect vnto the iudgement or correction of any earthly man.

Besides this, she doth bring forth manie witnesses, euen by heapes, all which are fetched out of holy Scripture: as speci∣ally, where Saint Luke saieth, That God shall aduenge his elect.* 1.371 It is likewise

written in the Psalmes: Lorde God, to whom vengeance belongeth,* 1.372 God to whom vengeance belongeth, shewe thy selfe, &c. Also, the Apostle Paule saieth, What art thou that iudgest an other mannes seruant? And in the same place,* 1.373 Let vs not therefore iudge one an other anie more, but iudge this rather, that no man put a stumbling blocke or an occa∣sion to fall in his brothers way. And the Lord saith by his Prophet Zacharie: For,* 1.374 who so toucheth you, shall touche the apple of his owne eye.

Are not these honest, goodlie, and verie strong witnesses, such as can not bee dis∣proued? And doe they not plainlie set forth that the Priestes can not be vnder subiec∣tion to anie temporall iurisdiction? At least, so farre as men will allow and sticke vnto the exposition of the holy Church of Rome: without hauing anie respect to that which these Heretikes bring in: for they would alledge all these witnesses, di∣rectlie against the Priestes and Spiritu∣altie, and to their reproch and detriment. But nowe is there one speciall text to bee brought in and alledged, against the which ariseth no obiection, to wit, where Christ

saith,* 1.375 Foxes haue their dennes, and the Foules of the aire haue their nestes, but the Sonne of man hath not whereon to laie his head. These Heretikes may well inough sloppe their eares at th••s: for out of this doeth our deare mother con∣clude verie strongly, That those which will blame or finde anie faulte with the Priestes, are they whom Christ here cal∣leth Foxes. And to the corroboration and strengthening of the same, shee bringeth forth the text of Solomon, where he saith: Hee that hath digged the pitte, shall fall into it him selfe. Againe, The stone is heauie, and the sande is weightie, but the wrath of a foole doeth passe both. Consider, doe not these agree in one mar∣uellous well? It seemeth they are both painted with one pencill. In summe, all her decrees and ordinances are full of such apte textes and sentences of scrip∣ture, which shee can wrest and wring mar∣uellous finelie for her purpose: so that there is not one stitche amisse. For, when as the Scripture speaketh of Bruggesse, shee applieth that to Ghent: and if the Scrip∣ture speake of a Catte, shee will bring in a Ducke.

For a finall end and conclusion, shee can make of a Cowe a Windmill: and of a Windmill a Cowe. And therefore she can not lacke, but doeth alway finde witnesses enow out of holie Scripture, to proue all her matters substantiall and good.

The xii. Chapter. VVhich proueth by Scripture, that Priestes, and all Spiri∣tuall men, ought to be rich.

NOwe, that the Priestes and all Spi∣ritualtie,* 1.376 together with our holie fa∣ther the Pope, ought to be rich and weal∣thie, that is to be found set foorth by the Scripture likewise. For the noble and ex∣cellent Cardinal Poole, of late the Popes Liefetenant in the Councell of Trent,* 1.377 did cause the text of Luke (before allead∣ged) to serue for that purpose, where Christ saith: You doe nowe catche fishe, but you shall from hence foorth catch men.* 1.378 For that (said hee) was a prophesie which was not yet accomplished in the time of the Apostles, when as Paule said: That there were but a fewe rich men in the Congregation of Christ: but the same (said he) was first fulfilled & accomplished

about three hundred yeeres after, to wit, at such time (men say) as the Emperour Constantine did courteouslie giue vnto Pope Syluester,* 1.379 a great portion of the Empire of Rome, or rather (as hee tear∣meth it) did giue againe and restore: as is apparant by the copie of the writing, which standeth entred in the booke of De∣crees verbatim.

True it is, that Laurentius Valla, and manie other learned men, did mocke and ieast at this writing, & likewise do plain∣lie proue, as well by diuerse histories, as by the same writing it selfe, that it is but a counterfeited writing, and that so grosselie done, that a Calfe with one eye may per∣ceiue it. But I will leaue that to the Doc∣tours of Louen, to dispute vpon, when they are set vnder the roofe, with a Gallon of good Rennish wine, for they can not away with Pittaw: as for vs, whether it be a lie or a true tale, it is all one: but thus much there is of the matter, that our holie father the Pope is in possession, and doth enioy the landes which S. Peter left vnto him by testament: by the same token it is cal∣led, Patrimonium S. Petri, that is, Saint Peters patrimonie▪ He is likewise in pos∣session

of the rich iewels and bagges of the holie Sea of Rome, and of the precious triple crowne, and other rich and costlie peeces: for all the Bishops must sweare,* 1.380 that they shall (to the vttermost of their power) helpe to keepe and augment the said iewelles, and that Patrimonie. But what needeth all this? Paule him selfe saith, That Bishops must keepe hospita∣litie, and bee harborous. And then is it great reason▪ that their purses should bee well filled, for to enterteine Kings and Princes, and to make them great cheere.* 1.381 For how should they els bake good cakes, if they haue neither fire nor fatte? I assure you, if they had not that preeminence and aduantage, they would not buy Bishop∣rikes so deare, neither would they pay thir∣tie thousand Ducates for a Pallium, if they must afterwardes say with Peter, Aurum & argentum non est mihi: I haue nei∣ther siluer nor golde. But that is nowe all cleane turned, and the chaunce is chaun∣ged: therefore must the Priestes and Pre∣lates nowe a dayes bee riche, and possesse the goods of the worlde, considering that their father and master the Pope, is Lord of the whole worlde: as we haue sufficient∣lie

proued in the 11. and 12. Chapters be∣fore.

The xiii. Chapter. VVherein is set forth by the Scripture, the praying to images.

NOwe will wee treate a while of the praying to images,* 1.382 and see with what Scriptures it is defended. For that second holie Councell of Nice,* 1.383 is (without doubt) maruellous well furnished of excellent scriptures, which serue as fitte for that purpose, as Roses for a swine stie. But we will onlie choose out and set forth the prin∣cipall and most meete to serue our turne, to the intent that euerie man may iudge by those, what all the rest are. Among other they haue fetched out of the olde testament, That GOD did shape man to his owne likenesse:* 1.384 and therevpon concluded, That men may verie well haue images. Item, that God hath diuided the light from the darkenesse, and therefore (saith Agapius, that most holie Bishop of Caesarea) I ac∣cept images gladlie, and cursed bee all they, which are of other opinion. Aha, my friendes! Howe like you this geare? And after that is the writing of Adrian, the Pope of Rome read: wherin hee saith,

That Iames did pray to Iosephs staffe, or else to Ioseph him selfe.* 1.385 Then (I pray you) wherefore should not wee pray to i∣mages? For although that Heretikes do herein so crie out with the Hebrewe texte, which saith, That he prayed to God, lea∣ning vpon his bedde, or vppon a staffe, (for it may be taken both wayes) yet not∣withstanding it is sufficient for vs, that our deare mother the holy Church hath vnder∣stood it otherwise:* 1.386 and that all the forked Bishops which were assembled at Nice, haue otherwise interpreted it.

For they (you must vnderstande) could not misse, nor erre, seeing they were as∣sembled, inspired, and gouerned by the holie ghost of the Empresse Irene: whose spirit was so zealouslie addicted vnto the worshipping of images, that shee did put out her sonnes eyes, who was the right and naturall Emperour, and so kept him shut vp in prison, to the ende that she might haue the rule and gouernement, reigne as Queene all alone, and set vp and extoll images, according to her owne minde.

Wherfore should not we then beleue this holy Ghost? Whereas he hath declared by

the mouthes of the Bishops, that there was a litle proper fellowe carued out vp∣on the end of Iosephs staffe, as you see vp∣on the staues that children and fooles doe ride vpon: yea, and that the same pretie fellowe was by Iacob worshipped?

* 1.387Then do they further alledge this ••ext: The soules of the iust, are in the handes of the Lord. Againe, God is maruellous in his Saintes. For by these Saintes doe they vnderstand nothing else, but dumbe Saintes or images, which stand in the church: for that it is written in an other place: The Saintes which are vpon the earth. Item, Noah did set vp one altar vn∣to God: and Abraham likewise, with ma∣nie other mo. And it is good to be thought, that they would not set vppe anie altars without goodlie images of our Ladie, of Saint Christopher, and of S. Anthonies swine, and such like, to stand vpon the al∣tars. For an altar without Saints, is like a Cowe without a taile, or a Turd without Sugar.

* 1.388Againe, Moses did make the Propitia∣torium, which is the round chest of pure golde, and did by Gods commandement, se•• two Cherubims vpon it. And wherfore

then should we not set images vppon our altars, according to the commaundement of the holie Church? For, whereas the Heretikes will say, that these two Cheru∣bims, and the golden chest, were couered and hidde, so that no man could see them, much lesse pray vnto them: to that our deare mother the holie Church of Rome doeth answere, that they can doe so like∣wise. For the whole Lent through, they do cause their images,* 1.389 to looke through a blewe cloth, and plaie bo peepe: and so they continue till Easter: then come the Priestes and play their pa••tes, and so bidde Coppin out of a corner, and shewe his face like a man. So then, these Here∣tikes haue no cause to pra••e and say, That our images are neuer hidde or co∣uered.

Againe, our holie fathers say,* 1.390 that notwithstanding the Cherubims were kept close, so that no man might see them, for that no man migh•• enter into that ho∣lie place, but onelie the hi•• Priest: and hee but once a yeere: yet did not the Iewes forbeare to pray continuallie to the same. For so haue the fathers at the same Councell concluded out of their

owne heads.

Nowe thirdly, the holie fathers say, That seeing images may be had secretlie, wherefore should wee not (much rather) haue them openlie to pray to them? For notwithstanding that God hath forbidden it, yet he must bee giuen otherwise to vn∣derstand the matter: for he was not yet in∣formed, that images are the bookes of the Laie people, till such time as Pope Gre∣gorie came, and ••aught it for a perfect doctrine. But nowe, euerie man doeth knowe, that bookes must be laide vppon a deske, that euerie man may reade on them, and are not to bee cast behind a banke, or in a corner. For it is plainlie written, that a candle is not to bee set vnder a bushell, but in a candlesticke, that euerie man may bee lighted thereby:* 1.391 which the holie fathers doe likewise vnderstande by the images, to witte, that they must stande on high pranking vppon the altars, and so be deuoutlie prayed vnto by the com∣mon sort.

Besides all this, they bring forth, that Moses did set vppe a brasen Serpent in the wildernesse,* 1.392 by Gods commaunde∣ment,

to the intent that all such as should looke therevpon, might bee healed of the biting of the venomous serpentes. For vppon that text of scripture they say thus: What follie and madnesse should it then bee of vs, that wee should yet doubte, whether all such as looke vpon the image of Christ, the image of our Ladie, and of all other holie Saintes, shall become holie, and shall likewise bee healed of all diseases?

Which thing is likewise by the holie father Pope Adrian, most faithfully as∣sured with Bull and Seale:* 1.393 so as there is no further doubte to bee made in that matter: the rather, for that this is to bee seene euidentlie at Halle, a towne in Bra∣bant, where so manie ••rutches of lame men, and so manie painted tables are hanging, of such as haue bene so well and perfectlie healed of their diseases, that the most part of those which hang there, neuer feele anie paine or griefe, nei∣ther in the head, nor in the bladder. I speake not of so manie wiues, as haue bene conceiued with childe, after that they had once had our holie and blessed Ladies girdle tied about their middles.

And nowe of late it chaunced in Hol∣land, That a poore woman with a verie great bellie came verie deuoutlie, to seeke our blessed Ladie of Heukelem, and when shee had giuen her offering, shee returned home againe,* 1.394 and left her great bellie be∣hinde her. Yea, there was a blinde Gent∣leman came out of Fraunce, to Saint Iob of Wesemale in pilgrimage, to re∣couer his sight againe, which he had lost by Saint Iobs disease: and after hee had well ended his businesse, hee cried to his seruaunt in French, Ie voy, which the Doctours of Louen did vnderstande, not to bee, that hee would be gone, but that hee did see. In so much that the same is written,* 1.395 and hanged vp vppon a table in the Church for a great miracle. And it is to bee crediblie beleeued, that hee did see as well without spectacles, as with a candle.

I forbeare to speake of the great mira∣cles which the holie and mightie blessed Ladies at Laureto in Italie, and Mont∣ferrato in Spaine doe: and of Saint Iames of Compostella, and Saint Ca∣tharina of Scena, and such other like holie hee Saintes, and shee Saintes: for that

is not meate for euerie mans mouth: wee must content our selues with courser meates, and keepe our mouthes close from such daintie dishes. Yet notwith∣standing, if there were a plompe Hollan∣der, or a Malle Brabander, or a Botte Flemming that had a stomache or appe∣tite to such lordlie fare, and would goe take vpon him a pilgrimage for a wager, to come againe within a certeine time, hee may doe so well inough, and so goe and strawe his lust abroad amongest the holie and blessed Ladies of Spaine and Italie, and see what great miracles they can doe more, than our Ladies can doe here.

Hee might perhappes speede as well as a good honest man of Paris, who could haue no children by his wife, and in hope of helpe, did vowe diuerse pilgrimages: And first hee went to seeke Saint Iames at Compostella, and from thence hee went to Rome to vi∣site the holie Apostles, Peter and Paul: and then on forwarde to our holie and blessed Ladie of Laureto, and from thence to Hierusalem: and last of all, to Saint Catharine of Scena: in fine

so as hee was about a three yeeres from home: And then when hee came home againe, hee found his wife merrie, and had in the meane space gotten three prettie children, with helpe of the good Saintes, which hee so deuoutlie had sought.

Was not this nowe a great miracle? Therefore, who soeuer hath a desire to goe from home, and seeke Saintes, hee may set forwarde, when soeuex hee will, the wagon standeth readie.

And nowe will wee proceede to our matter againe, and campe with these He∣retikes, who mocke and iest with these our holie fathers of the foresaid Councell, be∣cause they bring in and alledge an exam∣ple of the brasen serpent, to establishe their images, by saying, That the same was a figure in the olde Testament, pointing to Christ, and was set vppe by GOD his speciall commaundement: but vnto this wee will answere them, That they haue eaten stockfish, and knowe not what doeth belong to a pregnant and ripe wit: for otherwise, can they not perceiue, that our images are figures likewise, as wel of Christ, as of his deare mother, grandmo∣ther,

and other holie hee Saintes and she Saintes: yea, and that are by speciall commaundement of our holie father the Pope, and the holie Church set foorth. But yet for all this, these dull Heretikes goe on forward with their follie, saying, That the good King Ezechias did breake downe and burne to powder,* 1.396 the same bra∣sen serpent, as soone as euer hee sawe and did perceiue, that the people beganne to cense and honour it, in like manner as the holie Church of Rome doeth nowe honour and worship her Saintes. And those mad brained fellowes doe therevpon conclude, that wee ought likewise euen so to burne our images. But wee denie that flatlie: for that was an other matter, considering that our images are no serpentes, as that was.

It is verie true, that wee doe as well cense to Saint Margaret, Saint Georges dragon, and Saint Anthonies hogs, as to the Saints themselues, & pray to the one as well as to the other, although those are not much better than serpents: but that now is otherwise to be cōsidered, for it is not done in honor of the dragons, but of the Sainte which they stand by: as is well proued by a

certeine Doctour of Louen, who going out of the porche of the graie Friers, at Louen did put off his bonnet before the i∣mage of Pilate, which standeth there, & so∣denly turning back again, cried w^t a lowd voice: Non tibi Pilate, sed Christo, as though hee would haue said: As for thee Pilate, thou art but a varlot: what dost thou thinke? I did not put off my bon∣net to thee, but to that Christ, with whom thou art dealing.

Nowe consider, euen so standeth the matter with our Dragons, and with S. Anthonies hogs. They gette many times offrings and waxe candles, and are often times kissed for neighbourhood, for the good Saint sake by whom they stand: but they doe not take it vppon them selues, no more then a dumbe stocke or blocke. Ther∣fore remaineth this determination of the holy fathers of the said Councell, alwayes fast and ratified, to witte, That the holie Church must haue images: seeing that the Iewes had a brasen serpent. This is like∣wise mainteined with manie other goodlie testimonies, as specially with that which the prophet Dauid saith in the 96. psalme, There is praise & honor before his face.* 1.397

Item, I loue the cituatiō of thine house.* 1.398 For by these followeth, that the Churches must be trimmed vp with goodly images. Item, O Lord, I seeke thy countenance,* 1.399 Item, O Lord, the rich shall pray before thy face. Item,* 1.400 Let the light of thy coun∣tenance shine vpon vs. For out of these textes do they conclude, that men ought to haue our Lords visage goodly painted, and to pray to it. And for that cause it is, that euerie yeare at Rome vpon good Friday, the holie Veronica, which is an old ouer worne cloute, whereon they say our Lords face is painted, which they pray vnto with great deuotion. And the common peo∣ple crie alowde, Misericordia, misericor∣dia, that is, Mercie, mercie. The like is done also at Besanson in Burgonia, and in manie other places. For this same holie fisnomie of the Veronica, was sette vpon good grounde, and is therefore so well sp••••ung vp, and in such plentie, that there are to bee found a number of them, all which do worke great miracles.

And besides this, they bring forth these testimonies, to witte, that the beliefe commeth not onely by hearing, but like∣wise by sight: for that Iohn saith, Like as

we haue heard,* 1.401 so haue we likewise sene. Item, That the Iewes did weare broade borders vpon their clothes: Ergo, so must wee likewise haue images in the church: with many such other like proofes, which close vp together as fitte as a spin∣dle vpon a flesh pot. So now, when anie man hath a desire to see these goodly testi∣monies, let him read ouer the whole pro∣ceeding of the saide Councell of Nice, as it is sette foorth in the seconde booke of Councels, or else he may reade another little booke, which was set foorth about the same time, in the name of the Empe∣rour Carolus magnus, touching the same Councell: hee shall therein reioyce his spirites, with reading of all those goodly, copious, and fine allegations, brought out and alledged by those holie fathers, to that end and purpose:* 1.402 and with the dreames of Constantine, who (to heale his leprosie) had shedde the bloud of young innocent children, and was for the same comforted by Peter and Paule, in his dreames. And there you shall finde also, a great manie of goodlie and notable miracles done by images, taken out of the booke of Cos∣mus, and Damianus, and out of the booke

of Sophronius, of the miracles of Saints, and other such like bookes, which those ho∣lie fathers caused there to bee read and heard, and by their iudgementes esta∣blished them, and allowed them for good. So as there is no more doubtes to be put in them, than vpon the golden Legende, which standes authentike in the Masse booke. And to the end that men shall haue the more desire to read them, I will bring forth here one example out of them, seruing greatly for our purpose: to the ende you may perceiue by the nest, what birdes are within it.

There was a liuely holie Monke,* 1.403 whiche was continually tempted and troubled with a diuell, euen till his olde dayes: and when in the end he be∣ganne to waxe wearie of it, hee then did pray the diuell verie friendly, that hee woulde let him alone in quiet: wherevpon the diuell did answere him, that so farre as he would promise to do, and sweare to keepe secrete, a thing that hee woulde commaunde him, then hee woulde leaue off to trouble him anie more. The Monke did promise him, and tooke therevpon a deepe othe.

Then said the diuell: If thou wilt that I shall trouble thee no more, then thou must not pray anie more to that image: and it was an image of our Ladie, hol∣ding her childe in her armes. But the Monke was more craftie than the diuel: for he went and confessed him of it the next day to the Abbot, and the Abbot did dispense with him for his othe, vpon condition, that hee should continue his praying to the image.

Is not that a fine and worthie testimo∣nie, borowed of the diuell, whereby the ho∣lie Fathers in the foresaide Councell, haue wonderfull strongly established the pray∣ing vnto images? Truely it is worthie to be written vpon balkes and beames, be∣cause calues shall not licke it off. And our Champion, maister Gentianus, is wor∣thie to carie the standard, & to be crowned with a three footed stoole, seeing hee dare so boldly aduenture, to lay the worthinesse of that Councell in the ballance, against the second commaundement of God, which doth sharpely forbid all worshipping and praying to images: and likewise bringeth in the said Councell, against the Councell of Eliberum, which was kept in Spaine,

in the yeare of our Lorde 1200, and was consonant and agreeable vnto the worde of God.

The xiiii. Chapter. VVhich treateth of some particular images, and painted tables, which the Church of Rome doth vse, and for the establishing of the same by the Scripture.

NOwe, because these Heretikes are most busie with some speciall images,* 1.404 which the holie Church of Rome doe vse with great deuotion, and with them doe these Heretikes mocke and ieast most of all: it is verie necessarie that wee proue and establish the same out of the holy scrip∣ture. Then, to begin withall, it is not to be mocked, nor wondered at, that they in their Churches, and Masse bookes, doe paint the Trinitie with three faces: for our mother the holie Church, did learne that at Rome, where they were wont to paint or carue Ianus with two faces. And then further, there is written in Iohn,* 1.405 That there are three in heauen which beare witnesse, the Father, the Worde, and the Holie ghost: and these three are one, &c. Then of necessitie they must

be painted or made with three heades, or three faces, vpon one necke. For where∣as these heretikes say, that it is plaine for∣bidden, to make the likenesse of God any maner of way, seeing God himselfe saith: Thou didst heare a voyce out of the bush,* 1.406 but thou sawest no likenesse: Ther∣fore be well warie,* 1.407 that thou make not anie image after my likenesse: That was spo∣ken to the Iewes onelie, and is now alte∣red through the worthie custome and v∣sage of our deare mother the holie Church of Rome.

And whereas the holy Church hath also chosen to make the similitude of the father, an olde man, with a long gray beard: and for the sonne, a man hanging on the crosse: and for knowledge of the holie Ghost, a doue: that is done of her owne inuen∣tion and free will. For she might as well haue made a bushe, or a flame of fire, or a cloude, to counterfeite the father: for that he did shewe himselfe in all these like∣nesses, as well as in the likenesse of a man, or they might as well haue made for Christ, a childe in a cradle, or a man teaching and instructing the people. And likewise for the holie Ghost, a tongue, or

a flame of fire, as well as they doe a man crucified, or a doue. But therein shee doeth vse her libertie: for that hath alwayes his course by the common rule, which is:

Sic volo, sic iubeo, stet pro ratione voluntas: Our pleasure is as we command,

Our lust for lawe perforce shall stand. Or according to that which the Poet Ho∣race saith in a verse:

Pictoribus atqué Poetis, Quidlibet audendi semper fuit aequa pote∣stas: Painters and Poets, haue licence to measure Their colours and verses, euen at ther owne pleasure.

Secondarily,* 1.408 whereas angels are coū∣terfeited with wings, that is taken out of Esaie & Ezekiel, who say, That the Cheru∣bims were shewed vnto them in a vision with wings.* 1.409 And whereas S. Michael is made with a paire of balance in his hand, that is, because hee must wey the soules, to see whether their good workes & deserts be not heuier in weight,* 1.410 than their sinnes & of fences. For (as before we haue written) the holy church hath appointed him that office, because she esteemeth it a sure article, that none can be saued by the merits, bloud and

passion of our Lorde Iesus Christ onelie,* 1.411 yet Paule doeth so teach: but euerie man must (by his owne good works & deserts) bee weyed out and saued, making full sa∣tisfaction thereby, of his sinnes and of∣fences.

After this now, where Moses is pain∣ted with hornes, is vpon this occasion. For that it is written, to witte, that the face of Moses did shine (as Paule himselfe doeth set it forth) that hath the common transla∣tion of the holie Church expounded thus, That Moses had hornes, for that he should be as it were a figure of our Bishoppes, which now likewise we are two hornes.

And whereas they make of the three wise men,* 1.412 that came out of the East, three Kings, and one of those as blacke as pitch, like a Morian, that is fetched out of the wordes of Dauid,* 1.413 or Solomon, saying: Kings shall come out of the Moores lande, to worship Christ. For this hath the holy Church interpreted, to be spoken by the three wise men. And although the Morians land, lay much more to the West of Iurie, than to the East, from whence the wise men came, that is of no impor∣tance: for the holie Church can alter the

lying and situation of the landes, and make of the West the East.

Againe,* 1.414 whereas they haue likewise set an Oxe and an Asse by the cribbe of their litle Iesus, whiche doe warme him with their breath: that is grounded vpon the plaine Text of Esaie, who saith, The Oxe doth know his maisters will,* 1.415 and an Asse the cribbe of his maister: but the peo∣ple of Israel will vnderstande nothing at all, &c. Yea, and it may be a verie good allusion, that by the Oxe, the Bishoppes, Abbattes, and Prelates, are vnderstood, because they weare hornes also, like an Oxe, and can roare out excellentlie well against these heretikes, better than they can preache the worde of God. And by the Asse may verie well be vnderstoode the graie Friers, which are likewise as graie as asses, and therewithall, all the residue of Monkes, Friers, and poore Priestes, who are not much better lear∣ned than Asses, and doe esteeme Christ still as a young childe that lies yet in the cribbe, and therefore go about to please him & make him contented with goodlie images, and puppets, with belles & rat∣telles, with piping, and daunsing, and

with such other like fonde toyes and cere∣monies.

* 1.416Againe, where they paint S. Lungies, who pricking Christ in the side with a speare, receiued his sight, by vertue of the bloud which sprinckled in his eyes, that is likewise proued by good scriptures. For Saint Iohn saith,* 1.417 That a souldier with a speare did pearce Christes side. And this speare in the Greeke was called Longi, whereof the holy Church hath made a Saint, and named the same S. Longinus. And because the saide Iohn said: That it came so to passe,* 1.418 because the Scripture should bee fulfilled, saying: They shall looke vpon him whom they haue pear∣ced:* 1.419 Out of that haue they fetched the lies or Legend of S. Lungies, as to say that he was blind, and thinking to haue thrust his speare into a Crowe, did thrust it into the side of Iesus Christ, and so the bloud did spring out into his eyes, wherby he re∣ceiued his sight: and was long afterwards canonized by the Pope, and put into the Kalendar for a Saint.

In summe, all their paintings, and all those dumbe images, which are set vp in Churches: as the Apostles with rounde

trenchers behinde their heades, and eue∣rie one of them with his weapon in his hande, our Ladie with her fris••ed haire, and goodlie golden garmentes, with her perukes, fine kerchiefs, and goodly set forth with all her conceites like a Princesse of this world, and Saint Katharine, and S. Barbara, bare breasted, with their embro∣dered and stitched workes, as trimly deck•• and painted, as the Courtesans of Rome, and Venice. And all this can our deare mother fetch finely out of the scriptures: yea, and shee can finde you a threede for euerie needle. So that these Heretikes haue nothing to say to this: for whatso∣euer is done of a good intent and pur∣pose, and to the profite of our deare mo∣ther the holie Church of Rome, that must bee by God accepted without anie doubt, and hee must of necessitie passe it in his reckoning booke, or else muscels were no fishe, neither should you haue anie oysters at Billingsgate.

For a fla•• conclusion, wee must haue goodly images, and braue painted ta∣bles, in the Church: yea, and though it did not serue for anie other purpose, but that young men and maidens, will

therefore the rather come to Church: for thereby it happens often, that when they come onelie to see the images and goodlie paintinges, and fisnomies: yet in the meane space some deuotion commes in their mindes, to haue a snatch at a Masse, or to heare a Salue Regina: whereby they often obteine pardon of their sinnes, euen halfe against their willes. And therefore we care not a beane, for all that these He∣retikes can say to this, but will manteine and vpholde our olde deuotion without a∣nie iotte lacking

The xv. Chapter. VVhich is touching the difference of meates.

* 1.420NOwe, as touching the forbidding to eate some kinde of meates, in some certeine times, that is likewise founded vpō plain textes of the scripturs.* 1.421 And first whereas God said to Adam, Thou shalt not eate of the fruit of the tree of know∣ledge, &c. Out of that hath holie Church concluded, That men may eate no fleshe vpon the fasting dayes. Item, after that Adam had sinned, then did God curse the earth. And now we doe knowe verie well,

that all fleshe which is to be eaten, com∣meth of the earth. Therefore hath our deare mother the holie Church streight∣lie defended and forbidden all men, which on the moste principall and holie-fasting dayes, must doe penance for their sinnes, that in no wise, they doe eate anie flesh, on those dayes,* 1.422 least they shoulde be parta∣kers of the cursing of the earth, like as the holie Bishop Durandus hath verie well set it forth. Whereby it is apparant,* 1.423 that the Cor••e whereof bread is made, and the grapes whereof the wine is made, are no fruites of the earth, but of the Sea, as the fishe is: for otherwise they were likewise accursed, and so must ••e forbidden on the fasting dayes. Or else it may be alledged, that the holie Church hath dispensed with them, because the fishe woulde not haue had any good last without bread and wine. And for this cause hath our mother the ho∣lie Ch••r••h forbidden the eating of fleshe, as a thing vncleane and accursed: in so∣muche that those whiche doe eate fleshe, or ••gges, vpon a fish day, are to be banished and rooted out as shamelesse Heretikes, and to be burnt•• at a stake, because (not∣withstanding whatsoeuer may be alledged

out of Paule, or out of the holie scriptures, that flesh and egges are vncleane, vnholie, yea, and accursed: and that is apparant by the great miracle that happened in Italie, vpon the mountaine called Il monte de la virgine, that is, Our Ladies mountaine. For whosoeuer doeth bring vnto that mountaine,* 1.424 flesh or egges, yea, or milke, by and by it will be full of wormes, be∣cause our Ladie will not suffer, that anie man shall eate (vpon her mountaine) flesh nor anie vncleane meates, but only fish, or hearbes and fruites.

But what needes all this? And though the flesh were not cursed, nor vncleane: yet notwithstanding our deere mother the ho∣ly Church hath great reason to forbid the eating of it: for that shee (at the least) may haue a difference in the eating of meates, and in that point shewe her selfe some∣thing like vnto the figures and shadowes of the olde Testament, wherein the chil∣dren of Israel▪ were forbidden certaine kindes of flesh, as a thing vncleane. Al∣though that our deare mother is of such discretion and vnderstanding, that she doth not esteeme flesh to be altogether vncleane in it selfe. For otherwise our holie Fa∣ther

the Pope, with his Bishops, and Cardinals, woulde not so well digest it, that they woulde as well in the Lent, as on good Friday it selfe, licke their fingers after it. But shee doth not meane to vse her Prelates straitely in that mat∣ter:* 1.425 but to proue lightly the obedience of her subiectes, like as GOD (in the olde Testament) did forbid his peo∣ple certaine meates, rather for the kee∣ping of them in subiection, than that the meates of them selues were vncleane: for whatsoeuer GOD hath created, is from the beginning of it selfe good and cleane, but the holie Church of Rome,* 1.426 hath had another respect in this mat∣ter: as that shee did esteeme the fleshe for vncleane, but not in it selfe, but vnto suche as haue not bought Bulles of li∣cence of the Pope, to the ende they might digest the same with a cleare conscience. For like as in the time of Paule,* 1.427 all meates were made holie by prayer and by thankesgiuing: so is the meate nowe made holie with the Popes Bulles: for whosoeuer hath those, may boldely eate of all meates without anie scruple, and say with a good conscience,

Omnia munda mundis: that is to say, To a man that is cleane, all things are cleane. But he that hath no Bull, although he had ten times prayed, and giuen God thankes for his good giftes, yet that can not helpe him at all: hee must bee cur∣sed, excommunicated, and cleane rooted out of the number of the good Catho∣likes and faithfull subiectes of our deare mother the holie Church of Rome: yea, and bee burnt at a stake, like an arrant and gracelesse Heretike.

And therefore it is that the holie Pre∣lates, Cardinals, Bishops, and all other loyall subiects of the sea of Rome, doe so often forget to say grace and prayers at their meate: and when as sometime (by ill hap) they do say grace (which happens ve∣rie seldome) they say it commonly in a tongue or language, which neither they themselues, nor but a verie fewe of those which sit at the table with them, do vnder∣stand: not es••eming that, that can much pro∣fit to the clensing of the meat, nor much hin∣der nor further the matter, so that they haue good daintie fare. But they in place of this will eat flesh on a fasting day, and for that purpose, in stead of grace, they must haue

their Bulles well sealed, & hanging downe with silken tassels: yea, and such as they themselues can well both read and vnder∣stand, otherwise it were all not worth a strawe.

So now then, flesh (on fish dayes) is vn∣cleane, to them that haue no Bulles: which you may conceiue by this, That in Spaine, where the holie inquisition doeth beare the swinge: yet he, whosoeuer that can get a Bull for a royall of plate, may eate (all the Lent through) puddings, tripes, and all the entrails, with head, neck, and purtenaunce, without anie daunger or scruple of conscience. And therefore it is, that the worthie Doctour Eckius,* 1.428 taking vpō him to defend this forbidding of meats by scripture, doth bring in this text out of the Acts of the Apostles: Take heede that you refraine your selues from meates of∣fred vnto idols, For as Paule saith, That which was offred vnto idols, was offred to the diuel: and therefore he did curse all such as should eate of it with such a consci∣ence▪ So likewise (saith he) it falleth out al∣wayes with flesh on fasting dayes, when as the vncleannesse and malediction there∣of is not taken away, and made cleane by

the Popes Buls: but otherwise, it is all well inough, as here before is sufficientlie proued.

The xvi. Chapter. VVherein Lent is proued by the Scripture: And further, that the Romish church must counterfeite Christ in all pointes: and lastlie, touching festiuall dayes, and the ordeining of the same.

* 1.429ANd nowe, as touching the time of Lent, that is verie stronglie proued by our deare mother the holie Church out of the scripture. For it is written, That we are bound to offer vp vnto GOD the tenth part of our goods. And now (saith the holie Church) Lent is the tenth part of the yeere: and therefore must wee necessarilie obserue the whole Lent, not presuming to eate anie fleshe at all: Con∣sidering that (as is before said) flesh pro∣ceedeth of the earth which is accursed: for nowe for the tenthes of three hun∣dreth three score and fiue dayes wee must fast sixe and thirtie dayes: and yet there remaines fiue dayes & sixe houres: and of these fiue dayes we do fast foure, not for payment of tenthes, but for an other occasion, to wit, That the talies of good workes and merites might be full.

So there remaineth yet one day and sixe houres,* 1.430 which maketh iust thirtie houres, whereof the tenth is not paid: but for recompense of that, we must go late to supper.

So nowe, is not this past verie iust? Now let God come and take a reckoning when soeuer hee will, and hee shall finde, that the holie Church of Rome is not one pennie in his debt: nay, shee hath rather paide him more than his duetie. For this reckoning you shall finde passed and set downe in the reckoning booke of the De∣crees, if God will accept & allowe of that booke (as no doubt hee must) considering that his liefetenants the holie Popes are the makers of it, & then all is cocke sure on our side: & the Catholiks must into heauen, though they shuld go barefoote & bare leg. It helpeth to prate & pratle, the heauen is theirs, if they can gette into it, by meanes of obseruing their Lent well.

Nowe further, for fasting,* 1.431 wee find writ∣ten also: That Christ did fast fourtie dayes in the wildernesse, Ergo, then wee must do the like, following the common rule: Omnis Christi actio, nostra est in∣structio, that is, after the meaning of our

mother the holie Church,) all, whatso∣euer Christ hath done, we must counter∣feite and do the like after him. For, not∣withstanding that this was a miracle done for the establishing of his doctrine, as Mo∣ses and Elias had done before, which in deede we can not do after him: yet we must doe what we can, and so resemble Apes & Munkies, which, though they can not doe as men do, in speaking, and vnderstanding with reason: yet they will counterfeite men in anie thing that possiblie they can com∣passe. For so hath our deare mother the ho∣lie Church concluded, not onelie in this matter, but in all whatsoeuer Christ hath done.

For, as he did take spicle, and rubbe the blinde mans eyes withall, and said in the Syrian tongue, Epphatah, that is to say, Be open: euen so doe the Priestes rubbe the yong childrens nos•• ••••ares with spicle, and say Epphatah likewise: although the eares and nostrels be open alreadie before.

And as hee came riding into Hierusa∣lem vpon an Asse, so must the Cardinals likewise ride vpon Mules with their foot-clothes of red scarlet, euen downe to the grounde•• and so must men likewise, vppon

Palme Sunday,* 1.432 drawe a woodden Asse round about, with the Pharisees & Priests following.

And as Christ did washe the feete of his Apostles,* 1.433 so doeth the Pope vppon maunday Thursday washe the feete of cer∣teine poore men, and Abbattes wash their Monkes feete with great ceremonies and pronkings.

And as Christ did weare a crowne of thorne,* 1.434 so likewise doeth the Pope weare vpon his head, a three double crowne of golde, brauelie set with pearles and preti∣ous stones: ouer and besides other two f••ll of Rubies and Diamonds, which are al∣wayes carried before him, when as hee is borne about in his Pontificalibus vppon mens shoulders, like a woodden image or Saint.

Item, as Christ was loden with cariage of his crosse,* 1.435 so must the Pope likewise weare vpon his coape or mantle, a crosse of pure golde, set full of pearles and preti∣ous stones.

And as Christ did shedde his bloud, so nowe in figure thereof,* 1.436 must the Cardinals weare bloud redde scarlet mantles, or cloakes and hattes. For, whereas these

Heretikes will say, that their garmentes looke so bloude red, by reason of the bloud of the Martyrs, which they haue shed: or else, that their clothes are red, for shame of the shamefull deedes which their mai∣sters doe: all this can not bee true, seeing that Durandus, Innocentius, and all o∣ther Catholike men doe otherwise inter∣prete it.

Item, like as Christ was betraied and solde for certeine round pieces of siluer, so must the Os••e or cake, wherewith they say Masse,* 1.437 be round like a pennie, as Duran∣dus doeth set it foorth: and the rather, for that they doe there likewise sell him for readie monie: as is written in the booke called, Stella Clericorum, That those Priestes which say Masse for monie, doe euen as much, as though they should say with Iudas: What will you giue me, to deliuer you the man?

Item, because that Herod did clothe Christ in a white garment, therefore must the Priests weare a long white garment like a shirt vpon their coates or gownes at such time as they must play their partes in the Masse.* 1.438 And then, because the Iewes did afterwardes cloth him with purple,

therefore they put on the cope aloft vppon that white cloth.* 1.439

And because he was bound,* 1.440 therefore doe they weare the stoale about their neckes, & maniples about their armes, & girde their surplesse to them with a girdle.

And further, because he was nailed vpon the crosse, with his armes stretcht abroad: therefore do they likewise stretch out their armes abroade in the Masse, as though they would be crucified.

And because hee was wounde in a fine white cloth, when he was buried, therefore doe they lay their litle god vppon a white cloth, fast by the chalice.

And because the souldiers did cut Christ his garments in pieces, and so dealt them amongst them for a prey, therfore it is that the Priestes do (vpon good Friday) couer their altar with one single cloth, & then laie two other small clothes or napkins, at the endes of the altar: and as soone as they be∣gin to sing these wordes: Partiti sunt vesti∣menta mea, They diuided my garments amongst them: so must likewise those two clothes or napkins by and by be stollen & pluckt away from the altar.

And because Christ after his resurrection

did breath vpon his Disciples, and gaue vnto them the holie Ghost. Therefore it is that the Bishops and Suffraganes, at such time as they doe create anie Priest, doe blowe vpon them: for with that same winde are the Priestes filled as full of the holie Ghost, as a Cowe turde is stuffed full of muske and ambers grease.

In summe, Christ hath not done anie thing in his death and passion, but they do plaie and counterfeite the same after him, so trimlie and liuelie, that no plaier nor iuggler is able to do it better.

Yea, do we not see likewise, that vppon good Friday they haue a Crucifixe, either of wood, or of stone, which they laie downe softlie vpon the ground, that euerie bodie may cōme creeping to it, vpon handes and knees, & so kisse the feete of it, as men are accustomed to doe to the Pope of Rome? And then they put him in a graue,* 1.441 t••ll Ea∣ster: at which time they take him vppe a∣gaine, and sing, Resurrexit, non est hic, Alleluia: He is risen, he is not here: God be thanked. Yea and in some places, they make the graue in a hie place in the church where men must goe vp manie steppes, which are decked with blacke cloth from

aboue to beneath, and vpon euerie steppe standeth a siluer candlesticke with a waxe candle burning in it, and there doe walke souldiours in harnesse, as bright as Saint George, which keepe the graue, till the Priests come & take him vp: and then com∣meth sodenlie a flash of fire, wherwith they are all afraid and fall downe: and then vp∣startes the man, and they begin to sing Al∣leluia, on all handes, and then the clocke striketh eleuen.

Then againe vpon Whitsunday they be∣gin to play a new Enterlude,* 1.442 for then they send downe a Doue out of an Owles nest, deuised in the roofe of the church: but first they cast out rosin and gunpouder, w^t wilde fire, to make the children afraide, and that must needes be the holie ghost, which com∣meth with thunder and lightening.

Likewise, vpon Ascension day, they pull Christ vp on hie w^t ropes aboue the clouds,* 1.443 by a vice deuised in the roofe of the church, & they hale him vp, as if they would pull him vp to the gallowes: and there stande the poore Priests, and looke so pitifully af∣ter their God, as a dogge for his dinner.

In summe, a man doeth often spende a pennie or two, to see a play of Robin hood,

or a Morisse daunse, which were a great deale better bestowed vppon these apishe toies of these good Priests, which counter∣feite all these matters so handsomlie, that it will do a man asmuch good to see them, as in frostie weather to goe naked.

I speake not of their perambulations, processions, & going about the towne, cari∣ing their crucifixes alongst the streetes, & there play and counterfeite the whole pas∣sion, so trimlie with all the seuen sorrowes of our Lady, as though it had ben nothing else, but a simple and plaine Enterlude, to make boyes laugh at, and a litle to recreat heauie or sorrowfull hearts: for these mat∣ters fal out onlie vpon church holy dayes or solemnities, when the Catholikes are determined to be merrie, & drink thēselues so droncke, that they tumble frō their seat: as you shal see our Maisters of Louen doo euery yere in their solemnitie, & especially at the seuenth yeres procession, which is, of the seuen sorrowes of our Ladie. All what soeuer Christ hath done, must bee set abroch to be counterfeite.

And after the same manner, wee play by the Lent. For, because Christ did fast four∣tie daies lōg, therfore shal our dere mother

the holie church bee content to fill her belly all sortes of fish onlie, not once touching one morsell of flesh, according to the special wordes of Paule, who saith, Eate it not: Taste it not: Handle it not.* 1.444 And so like∣wise Moses did fast fourtie dayes, for the establishing of the lawes of God, which he presented vnto the people. And now, seeing the Bishops & Prelates do weare hornes, as Moses did, wherefore should they not as well faste fourtie dayes as he did? And if the Bishops doo faste, then are the Leye people much more bounde to faste, which haue no such power nor meane to obteine dispensations, bulles, or tollerations of our holie father the Pope, as these holie Pre∣lates haue.

Therefore we do now conclude, without exception or contradiction, That the holie time of Lent is as firmelie founded vpon the scripture, as all the rest of the articles of the faith inuented and founded by our deare mother the holie church of Rome: and therfore it is good reason, that our mo∣ther the holie church of Rome do maintein her Lent & fish dayes in great reputation, & not onelie to hold it for a good and holie work in it self, but for a meritorious work,

whereby we may merit & deserue heauen, & the mercie of God, appease his wrath, and do & make sufficient satisfaction & recom∣pense for all our sins. In so much that our deare mother doth esteeme her fasting: yea in a manner better, than the merites of the blessed bloud & passion of Iesus Christ, whervpon these Heretikes doe altogether boast themselues.* 1.445 For consider, this the ho∣lie church saith in one of her secretes, vpon the Wednesday in the Ember weeke in the Aduent, and on Friday in the Ember dayes after Whitsunday, and vppon the Tuesday in Easter weeke:

O Lord, we beseech thee, that thou wilt accept this our fasting, and that by it we may be made cleane & purified, & wor∣thie of thy mercie, & that it may bring vs vnto euerlasting saluation, &c.

What can a man wish or desire more? S. Iohn the Apostle will seeme to set foorth a speciall matter, when hee saith: That the bloud of Christ Iesus doth cleanse vs of our sinnes, & maketh vs acceptable be∣fore God the father: but this other nowe doth growe all vpon our owne ground: for with our fasting we can obteine that well inough, which he doth attribute onelie to the bloud of Iesus Christ.

What shall I neede to make much a doe for the festiual daies, & obseruing of them?* 1.446 Of which our dere mother the holy church maketh so great account,* 1.447 that shee doeth yerelie pray vnto God, that her festiuall dayes, may obteine for her meanes suffici∣ent to liue wealthily in this world: and after assurance of eternall saluation, & that she may by the perfect obseruing of the said dayes, merit to enioye perpetuall saluation and blisse. And of the hallowing of Easter eeuen, shee doeth say plainlie as followeth:

Huius igitur sanctificatio noctis,* 1.448 fugat scelera, culpas lauat, & reddit innocenti∣am lapsis, moestis laetitiam, fugat odia, concordiam parit, & curuat imperia:

That is to say:

The halowing of this night, doth driue away sinnes, doth purge faults, doth restore such as are fallen to their inno∣cencie againe, and to the sorowfull gi∣ueth gladnesse, and expelleth all hatred, procureth concord, and doth bow Em∣pires or Kingdomes, &c.

Consider nowe, what a power the ob∣seruing of these festiual dayes hath. What a mischiefe ayles these Heretikes, that they so raile vpon vs, because wee make

a difference and diuersitie of dayes? They make a doe with vs, saying, That Iesus Christ with his precious bloud,* 1.449 hath clear∣lie adnichilated and taken away the instru∣ment which was against vs, which consi∣sted wholie in such ceremonies and com∣maundements of the lawe, and hath made fast the same vnto his crosse: so that no man else can hereafter iudge vs, for our meates or drinkes, nor for the obseruing of anie holie dayes, of new Moones, or Sab∣baoths: and still they are troubling of vs with that, which Paule writeth to the Ga∣lathians, saying:

* 1.450Seeing that you haue nowe knowen God, or rather that you are knowen of GOD, howe doeth it happen, that you returne your selues againe to ob∣seruing and worshipping of weake ele∣mentes, which you beginne and goe a∣bout to serue againe? You obserue dayes, monthes, times, and yeeres, I am afraied on your behalfes, that all my tra∣uell amongst you, will be spent in vaine▪ &c.

But what haue we to do with this▪ seeing our mother the holie Church doeth attri∣bute as much power to the obseruing of

our festiuall dayes, as to the bloud of Christ it selfe: and therefore haue our Ca∣tholike Doctours reason, in teaching, That the obseruation of certeine dayes & feastes, heretofore vsed by the Iewes, are not in anie point taken away, by the death and bloud of Iesus Christ, as Paule goeth about to perswade, so alway as the dayes bee something altered:* 1.451 as Eckius hath verie finelie set foorth. For in place of their Passeouer of the lawe, wee haue our Easter: and in place of their Pentecost, we haue a Whitsuntide of our owne deui∣sing: and in steade of the feast of the newe Moone, wee haue our Ladies dayes: and in place of their Trumpet feasts, we haue the Apostles dayes: and in place of their feast of Tabernacles, wee haue our Church holydayes or solemnities: and so forth, as is plainlie to be seene in the booke of the said Eckius▪ So that there is no o∣ther difference, but as though the diuell (to disguise him selfe) should put on a Friers cowle. And wheresoeuer in the olde Testament anie mention is made of feast dayes, our deare mother the holie Church of Rome, applieth it to the establishing of her festiuall, or holie

daies and solemnities: so that the Heretikes can not iustly complaine of vs in this case, & say, that we can not bring in any Scrip∣tures for proofe of the matter: seeing that the olde Testament is full of such Scrip∣ture, as they them selues knowe well i∣nough.

The xvii Chapter. VVhich treateth of the forbidding of Priestes to marrie, and howe wom••n ought to be common, by speciall commaundement of the church of Rome, which is di∣ligentlie by them obserued.

* 1.452NOwe as touching the forbidding of Priestes, Monkes, Friers, and all o∣ther Spirituall persons, to marrie, that matter we can not defende by the olde Te∣stament, seeing that in the old Testament all Priestes were married. Therefore, in this matter we will haue nothing to doe with the olde Testament, because it doeth make against vs: but wee say, that it is chaunged by the newe, as heretofore wee haue proued by speciall textes, as to write, where it is written: None of those that liue after the fleshe,* 1.453 can please God. A∣gaine:* 1.454 Be you holie, like as I am holie, & more such like, which hertofore we haue alledged, and by the booke of decrees

established for euer. Yea, and it was spe∣cially prophesied by Paule,* 1.455 That in the latter dayes there shoulde come such as should forbid marriage, and the eating of meates, which God hath created and ordeined to bee eaten with thankesgi∣uing. So that it is no maruell, that it was not forbidden in the olde Testament, nor yet in the beginning of the new testament: for these last dayes, whereof Paule spea∣keth, were not yet come: and as a good wise Doctour, & holie Priest of Groining saide: The Pope did not then gouerne. But nowe that those last dayes are past, and the Pope hath taken the whole regi∣ment of the Church into his handes, the Church hath now declared, openly set forth, and established without retractation, That no man being married can bee holie, nor please God, for that is plaine vncleane∣nesse and fleshly defiling,* 1.456 as we haue here¦tofore declared by plaine and special texts of the decrees.

And therefore hath our deare mother the holie Church of Rome concluded and set forth, That it is much better, and lesse offence, for a Priest to vse another mans wife, than to marrie one of his

owne, after that he hath once accepted and married our deare mother the holy Church for his wife during his life: as Phigius, Eckius, Ioachimus Perionius, and other like pillars of the holy church of Rome, haue verie finelie set out in their writing.

Yea, we do finde by daily experience, that the holie Catholike church of Rome will a great deale rather suffer, that these holie sheete Nonnes of Cloisters, and such like should (being with child) destroy it in their bodies with drinkes and other medicines,* 1.457 yea or kil it after it is borne, than that they should (according to the counsell of Saint Paule) marrie a husband.

* 1.458Which thing was apparant at the visi∣tation of the Cloisters in England, which King Henrie .8. caused to be done through∣out all England, where manie priuies in Cloisters were found full of the bones of yong children, with manie other abhomi∣nable matters, which are not meete to bee rehearsed.

And Iouianus Pontanus, a good Catho∣like, and a well learned man, doth likewise witnesse, that it is a common practise of these holie Religious women, to doe such thinges.

It is likewise found in ancient credible histories,* 1.459 That Saint Gregorie Bishop of Rome, after he had first set foorth a ve∣rie straite commaundement against the marriage of Priestes, did afterwarde re∣peale and call backe againe the same verie earnestlie, lamenting and repenting verie sore his former doing: because, that sen∣ding vpon a time to his pondes to haue some fishe taken, there was drawen out of the same with the nettes, and brought to him, aboue sixe thousande heades of yong children, which he straight wayes did with sighes and lamentations acknowledge to haue bene so murthered, by reason of his said commaundement.

But our deare mother the holie Church, who hath not lightly anie respect to such small matters, as that, although she heares of inough such: yea, and doth daily see them before her eies, and is often times put in remembrance of them: yet shee had much rather ouersee and suffer such thinges to bee done, then to consent that those holie Nonnes, which haue professed chastitie, should marrie. I doe not speake of it, that shee will rather looke thorowe the fin∣gers,* 1.460 or winke at the abominable & filthie

Sodomitrie of Monkes and Friers, than she will reuoke and call backe againe her holy commaundement for chastitie: not∣withstanding that Pope Pius the seconde himselfe, hath oftentimes acknowledged, that although the forbidding of Priests to marrie, was done vpon great considera∣tion: yet it must now vpon other considera∣tion of greater importance, be set at liber∣tie againe. But this is their first rule, and ABC, that they learne as soone as euer they are admitted Priestes, or professed Monkes or Friers, and that they continu∣ally harpe vpon this string, Si non castè, tamen cautè: which is thus ment, That if they cannot liue chastly, yet they shall vse it so secretly, as that it be not much talked of, nor knowne.

And now after this, to prouide so for the matter, that these holie Fathers should not go to grossely to worke, therefore hath our deare mother the holie Church, laid an or∣dinance before her spouses, the Priests and Spiritualtie, that they might freely vse o∣ther mens wiues, & that all women ought to be common for them. Whereby men may well consider, that she is none of these gealous wiues, which cannot be content,

that their husbandes shoulde once make a good countenance to another woman: for she is well contented that her sweete hus∣bandes, to witte, Priestes and Monkes, shoulde vse all women at their pleasure. Yea moreouer, she will mainteine, that it ought to be so: and so goeth about to esta∣blishe it, with plaine textes of the holie Scripture, besides the worthie witnesse which shee doth borrow out of the heathen Philosophers. For consider, these bee the proper wordes of the holy father Pope Clement, whom the Church doth esteeme to haue bene a successour of Peter: and therefore hath she caused these his wordes (which are worthie of perpetual memorie, to be written vpon the doores of all Cloy∣sters, and Spirituall houses) to bee set in her booke of decrees, as a woodden dia∣mond might be set in a laten ring, where he saith:

Deare brethren, to liue in common is verie necessarie for all men,* 1.461 but most specially for those which will stoutely, and warily fight vnder Gods banner, and counterfeit or follow the example of the Apostles & their disciples. For the same by nature ought so to bee, and all

things in the world ought to bee com∣mon: but the wickednesse of man hath bene the occasion, that the one hath be∣gonne to say: This is mine, the other said, And this belongeth to me: And by that meanes, dealing or participating of all things crept in. To bee briefe, a verie wise man amongst the Grekes hath spo∣ken maruellous well,* 1.462 saying: All things are common amongst good friendes. Nowe it is then without doubt, that vn∣der the name of all things, the wiues are likewise conteined: For like as the light and the shining of the Sunne can not be separated nor parted,* 1.463 euen so there can∣not likewise anie separation or dealing be made of that which is to bee vsed in common: but it ought to be generallie at the commaūdement of euerie one of the companie. And for that cause it is, that God saith (gentle Reader note wel here speciall textes of the Scriptvre) by his Prophet,* 1.464 saying: O what a goodlie and pleasant a thing it is, for brethren to dwell together. And this custome be∣ing obserued by the Apostles, so must they haue all together liued with one an other in cōmon:* 1.465 like as it is written: The multitude of the beleeuing was one

heart, and one soule, &c.

Note here the determination & con∣clusion of our deare mother the holy church worde by word. whereby shee doeth abso∣lutelie conclude out of the holie Scrip∣tures, that these Heretikes, which are al∣way in hand with the scriptures, haue now no more cause to complaine, though the Priests & Friers will sometime (euen for loue) borrow some of their wiues, for the mainteining & knitting together of this holy Clements commontie. And although the glosse thervpon say, That this hauing of women in cōmon is not to be vnder∣stood, after the vse of the flesh, but sim∣plie for the good willingnesse & charita∣ble loue towards the congregation: yet notwithstanding, the text is plain inough, which saieth, That men must be conuer∣sant with them, as the light is with the sunne shine, which do continually enioy one another. And the same is established, by the doctrine of Plato and Pythagoras, who speciallie were of opinion, that all women should bee common. And that is apparant inough, by the daylie exercise thereof: for you see that the Priestes may haue no wiues of their owne, but doe

vse all women in generall, when, or where∣soeuer they can get them. But yet they wil not looke so narrowlie to haue things com∣mon as touching their goods, because eue∣rie one of them will looke to enioy his own goodes, but not his owne wife: so that it is rather done for the wiues, than for anie thing else.

And this may likewise verie well bee the occasion, wherefore the Romishe Church (which in deede can be but one particular Church, because that Rome is but one particular towne) is yet called The Catholike church,* 1.466 that is, The com∣mon & generall Church ouer all, which specially proceedeth by reason of that goodly common sort of women, and boyes, which she mainteines, and doeth increase and multiplie her generation ouer all the world: yea, and filles the whole face of the earth with her young Priests and Monkes, whereof shee hath made such a number, as there are flies in the Summer: in so much that shee may iustly bee called Ecclesia oec∣comenica: that is to say, The Church that doeth flowe ouer the whole earth, like a spring tide.

The xviii. Chapter. VVherein the seuen orders of Priesthoode are set foorth as well by Scriptures, as by the examples of Christ.

SEeing that we are nowe in hande with the holinesse of Priests,* 1.467 wee will pro∣ceede directlie to the establishing of all the seuen orders of Priesthoode by the Scrip∣ture. And first you shall vnderstande, that our deare mother the holie Church doeth teach verie plainlie, That our Lord Iesus Christ him selfe was forced to passe tho∣rough all those seuen orders, before hee could be admitted to bee a Masseprieste. Marke nowe what a matter must this be,* 1.468 and yet for all this, these Heretikes make no accompt of the blessed Masse, whereas Christ had inough to do, for to come to the vse of it.

For first, he must exercise the office of a Porter, like as hee did, when he droue the changers of monie, and the sellers and bu••∣ers out of the Temple, and snake out of the mouth of Dauid: You Princes lift vp your gates, and be you lift vp you euer∣lasting doores. Item, when hee said, I am the doore of the sheepfolde.* 1.469

After that, he was Reader, when he did reade the Prophet Esaias in the Temple.

* 1.470Then after he became an exorcist or Coniurer, when he droue seuen diuels out of Marie Magdalene: & when he did rub the mouth & eares of the dumbe and deafe man w^t clay and spitle, saying, Epphatah, Be open.

* 1.471And after that he came to be Acoluthus, that is, a Page, and Ceroferarius, that is, a Candlebearer: when he said, I am the light of the world: hee that followeth me, shall not walke in darknesse.

And then was he a Subdeacon, when he did washe his disciples feete.

After that a Deacon, when hee did mini∣ster the Sacrament of his body to his Apo∣stles, and (being in the mount Oliuet) wil∣led & persuaded them to watch and pray.

* 1.472And lastlie, he became a Priest, when he did consecrate the bread and the wine, and so said Masse at the table.

This done, straightway he became a Bi∣shop, when hee laid his handes vppon his disciples heads, saying, Go abroade and preache the ghospell in all places.

All this you may see set out at large in the foresaid booke of Durandus,* 1.473 and in the booke of Sentences, & in the fourth coun∣cels of Tolledo and Carthago, & likewise

in the Decrees. So that it is apparant, that all these holie orders are fished out of the bottome and ground of the scriptures, and are founded vppon the examples of Christ: notwithstanding nowe, that the Priestes haue somewhat the more prero∣gatiue then Christ had, so that they can pushe through all these seuen orders at one time, or else skippe ouer foure or fiue of thē at once. For they that can once get the shauen crowne on their heades, (which is the character, marke, & token of the wor∣thie order of Priesthoode) may not then onelie proceede to be Priestes, but also to be Bishops and Cardinals, and to gette sackes full of benefices: for our most holie father the Pope may freelie dispence with all such matters, as it pleaseth him. But that carieth his authoritie in the Popes foundation, which wee haue here before set forth and declared to be so strong, as the diuels of hell are not able to withstand it.* 1.474 For this time wee doe onelie teache, that when soeuer it shall please the holy church to vse the seuen orders orderlie, shee is able to establish the whole heape of them trim∣lie and finelie out of the scripture.

The xix. Chapter. VVherein is concluded, that all the ceremonies of the holie Church of Rome, are founded vppon the Scrip∣ture, if they be well vnderstoode, and according to their interpretation which onelie is to bee esteemed so good: and what aduantage they haue, that stande fast to this interpretation. And herein is likewise mention made of the masse, and of maister Durandus booke.

* 1.475YEa, shee doeth nothing in the world, either of great or small importance, but it is all so finelie founded vppon the Scripture, as can bee deuised. And that may appeare by this: That shee hath fet∣ched the golden slippers, and the precious breeches of our most holie Father the Pope out of the Scriptures. For it is writ∣ten: O howe faire and pleasaunt are the feete of those, which bring tidinges of peace,* 1.476 which bring good tidings: which after their interpretation is as much to say, as, That the feete and legges of the Pope of Rome, must be decked with good∣lie golden slippers, and with maruellous rich and costlie breeches: as it is well set forth by the holie Doctour & Bishop Du∣randus. And therevpon it proceedeth like∣wise, that the Pope doeth suffer Kings & Emperours to kisse his feete: yea, to treade

vppon the Emperour Frederiks necke, as is before declared.* 1.477 And the rather his feete are to be kissed, because they are so faire & pleasant, and smell so sweete, especiallie two or three dayes after he is dead: for then come all the deuoute catholike people, and kisse them bare, whereby they obteine a verie great indulgence and pardon.

But nowe, if anie man be desier••us to vnderstand howe finelie all this is groun∣ded vpon Scripture, and further, to know particularlie the reasons, and causes of all the other ceremonies of the holie Church of Rome, and to see howe they are fished e∣uen out of the verie deepest ground & bot∣tome of the holie Scriptures, let him read the booke of Durandus, which (vpon this occasion) he hath named,* 1.478 Rationale diui∣norum officiorum Sanctae Romanae Ec∣clesiae, that is to say; The reckoning, and reason, or cause of the ceremonies and diuine seruices of the Church of Rome. He shall therein finde maruellous secrets, and verie trimme iewels: yea, if the whole Bible were cleane lost, there might quick∣lie a newe Bible be deuised and made out of this booke, which would agree a great deale better with the ordinances of the ho∣lie

Church, then the Epistles of Paul doe, which these Heretikes and Huguenotes haue in such great reputation. He hath the textes of the Bible as fast, as a handfull of flies: and there is not one iotte conteined or vsed in the blessed Masse, but hee hath a good reason, and a trimme text to bring in for it. There is not one hole but he hath a pegge to stoppe it: hee doeth there set you forth maruelous trimlie, all the reasons, why the Priest doeth so trimme him selfe in such mumming garments, when he go∣eth about to play his parte: why hee doeth first put a biggin vpon his head, and then a long garment like a womans smocke aloft vppon his gowne?* 1.479 and then aboue that, a Cassocke without sleeues, looking out at a litle hol•• aboue, euen like as a Snaile lookes out of her shell, or like as a magget a pie out of her cayge: Why he is bound with a corde about the middle, like a theefe that were going to hanging: why hee doeth turne sometime his tayle to the people, and sometime his face: why hee trippes sometime to the one ende of the Altar, and sometime to the other side of the Altar, as though

hee were daunsing the Maides Morice: Why hee heaues or liftes vppe his voyce sometime like a chimnie sweeper, and by and by hee is as still and quiet a∣gaine, as it were a mouse in a trappe: why sometime hee foldeth his handes to∣gether, like sorrowfull Marie Magda∣lene, and sometime hee stretches them out on euerie side, as though hee would shoote in Robin Hoodes bowe: and then sodenlie hee pluckes them in againe, and tosseth them from the one side to the other, as though hee were catching of flies, or would fraye and scarre awaye crowes.

After this hee doeth set foorth verie perfectlie, and in particular, all the occa∣sions and reasons, wherefore Sir Iohns Table is so earlie couered, and the Cup, the little Cannes, and the sauser so man∣nerlie set therevppon: and wherefore Sir Iohn doeth sometime sleepe at his table, and sometime starteth vppe sodenlie out of his dreame. Item, what it meaneth, that hee doeth runne and whisper his se∣cretes to the breade and wine in their eares with a lowe & soft voyce, and that

his companions sometime crie out so yeal∣ling with open throates, like wolues in a caue, or like swine when the butcher kil∣leth them: and wherfore some goe to work with Organes, other with ringing of bels, as though there were an vplandish bellie-feast towards, or some such triumphe. And wherefore men do in the meane space light torches, as though they were bringing the Bride to bedde: and wherefore they lift vp the Priests taile behind him, as though they would looke into his arse, to minister a glister to him.

And if you peruse that booke well, you shall likewise finde there, wherefore Sir Domine with his long smocke doth so lu∣stelie lift vp on hie a wafer, and a cup of wine, and that then euerie bodie falleth downe vpon their knees, and knocketh vp∣on their breastes with their fistes: and wherefore the Priest beginneth then to looke so ••••••••fully▪ like a ca••••e laide on the butchers stall, and then beginneth ••o la∣ment the wafer or s••nging bread pitifullie▪ & to weepe with s••••nes teares▪ and then at the last, when hee hath tossed it too and fro, long inough, away it goeth with a 〈◊〉〈◊〉 into his throate, and so swalloweth

it downe without chewing: and then hee hath his cuppe filled againe, and so he sen∣deth that after the rest. And yet you shall vnderstand further, wherfore he doth licke the chalice so sweetely, as an Ape licketh her yong ones.

And you shall (besides all this) beare wonders, of all the rest of the holie ceremo∣nies of the Romish Church, which they do vse at their Mattēs, at noone, at euensong, at complen, and manie other times, with great deuotion, with all the gestures and fashions which they doe therein vse: and who haue deuised them all: and what eue∣rie one of them doeth signifie. Hee can tell you more, all the feast dayes, and double feastes, all Vigils, Ember dayes, and fa∣sting dayes, all dayes of fish and egges, all processions, goings about with the crosse, gange dayes, and all the whole brabling vsed through the yeere: all this hath hee e∣uen at his fingers endes, and can bring in for euerie one of them, textes verie finelie founded out of the Scripture. So that I assure you, it is a pleasure for those that can heare it. Besides all this, you haue there set forth all the estate, pompe, and pranc∣kings of our holy Bishops and Prelates,

especiallie, of our most holie father the Pope of Rome: whereof there is not one iotte forgotten nor left vnconsidered: yea surelie, I beleeue that his holinesse, sitting vpon his stoole of easement (sir reuerence of his holinesse) should not make one sowre or skornefull countenance, but this wise & profounde learned Doctour and Bishop, can straightwayes bring in for it some mysterie and weightie matter: And to bring a text of Scripture for it, which shall serue as fit for that purpose, as a sadle for a sowe. What needeth manie wordes? hee is a passing Apoticarie, hee can make a good medicine of a Cabadge stalke.

And therefore it is, that our deare mo∣ther the holy Church doeth so greatly e∣steeme this his booke,* 1.480 so that shee would not forgo it for anie good: and she hath rea∣son for it because in deede it is her chiefe iewell or treasure, wherein all her holinesse is locked vp. Where will all these Here∣tikes now hide them selues, these Luthe∣ranes, Huguenotes, Zwinglians, & Cal∣uinistes, the one heape w^t the other, which do bragge so much of the word of God? Let thē but once take this booke of Durādus into their hands, and they shall finde there,

that all the ceremonies of the holie church of Rome, all their prankings, and strange deuises, are finely founded vpon the Scrip∣ture, so that there is not one lacking: yea, and that the Scripture is wholie on our side, if it be right vnderstood, according to the meaning and interpretation of our deare mother the holie Church: to witte, that you passe ouer and let slippe the dead letter, and the plaine text, & depend wholie vpon the spirit of speculation of our Doc∣tours of Louen, & those of Paris, which is only the spirit, That quickeneth & maketh aliue, as is heretofore rehearsed.

Therefore, let all such as wil be good and Catholike subiectes of the holie Church and Sea of Rome, holde fast and sticke to this interpretation, and in anie wise shrinke not from it: but beleeue all whatso∣euer the holy church beleeues, not once go∣ing about to knowe, or to aske any questiō what it is: because it is inough for them to know, that the church of Rome cānot erre, so long as she remaineth fast groūded vpon the foūdation of the Pope. Let them keepe in mind the saying of Salomon, You shall not remooue the pales & markes which your fathers haue planted: that is to say:* 1.481

You shall not once moue,* 1.482 touche, or al∣ter any thing of al that, which our deare mother the holie Church of Rome hath established and ordeined. And dooing thus, they shalbe her white sonnes, & haue the worlde at will, they shall enioye the goods of this worlde: some shall become Bishops, and some Cardinalles, riding brauelie to the Courtes of Popes and Kings vpon braue horses and Mules, and shal haue the fairest Courtisanes of Rome at their commaundementes.

In summe, they shall say to them selues, What canst thou desire? Where contra∣riwise, these felowes will bee so nose∣wise, that they will knowe all things, and will beleeue nothing, but iust that which they finde in Scripture, and in their Bible plainlie set out: yea, they doe mocke our deare mother, & the interpretations which shee bringeth forth vpon the Scriptures But those surelie are Heretikes to the fourth generation: as Doctours and Phy∣sicions say, Euen to the hiest steppe of the staires. For like as Master Gentian hath here finely concluded, They do not beleeue the holie Church, They beleeue not the twelue articles of our faith: yea, they doe

not beleeue the holie scripture, seeing they will not accept the interpretation of the scripture, which the holie Church hath al∣lowed for good: And therefore, they must be banished, accursed, and excommunica∣ted: yea, they must be burnt to ashes and powder, if they will not recante. For that is the sure sentence and resolute determi∣nation of our holie mother the Church of Rome, wherein doeth not fall anie stay or appellation, for that nowe from henceforth they will not, nor shall not beare with them anie longer. And herewith we will make an ende of the second part, hauing emp∣tied this distaffe: and nowe (by ma∣ster Gentianus leaue) we will in hande and proceede with another part.

Notes

• * 1.1

  This did the Catholike doc∣tours set forth openly at VVorms, anno 1557.
• * 1.2

  The holy scrip∣ture a booke of brabling, and a nose of waxe.
• * 1.3

  The Diuines of Trent.
• * 1.4

  Mat. 11.25.
• * 1.5

  2. Cor. 4.2.8. 1. Cor. 1.17. and .2.1.2.3.4. Chrysostomus in the▪ 4. homilie of Lasarus.

  In the preface of the Gospell of Matthew. and Augustine in his 2. and .3. Epis∣to Volusian.
• * 1.6

  Gloses as plain as rockes.
• * 1.7

  T••ssing and turning of holy Scripture.
• * 1.8

  The keyes of the kingdome of heauen.
• * 1.9

  Expositio lite∣ralis.
• * 1.10

  The Luthe∣rans haue found one key.
• * 1.11

  Expositio moralis.
• * 1.12

  Expositio allegorica.
• * 1.13

  Expositio, Anagogica.
• * 1.14

  The scripture made a wea∣thercocke, and a nose of waxe.
• * 1.15

  Typica. Physica.
• * 1.16

  The fiue keyes are 〈…〉〈…〉 with sophistrie.
• * 1.17

  1. Cor. 3.6.
• * 1.18

  2. Cor. 3.6.
• * 1.19

  The letter 〈…〉〈…〉 the 〈…〉〈…〉.
• * 1.20

  Gentian doth blaspheme the Trinitie.
• * 1.21

  The holy Tri∣nitie approued by the scrip∣ture.
• * 1.22

  1. Iohn. 5.7. Mat. 28.19. Ephe. 4.5.
• * 1.23

  Gen. 17.10.11.13. Exo. 12 13.27. Rom. 4.11. Col. 2.11.12.
• * 1.24

  1. Cor. 21.25.26.
• * 1.25

  1. Cor. 7.5.
• * 1.26

  Confirming of more value than bap∣tisme.
• * 1.27

  Cap. nouissimo de consecrat. dist. ca. de his vero de consecrati. dist. 5 in the fourth booke of sen∣tences, in the .7. dist in the 1. & ••. chap.
• * 1.28

  Ierem. 31.33.
• * 1.29

  Iere. 31.33. Heb. 10.17. 2. Cor. 3.3.8.9 11. Act. 20.26.27. Ephe. 3.•• 4.8.9.10. Col. 1.2••. G••l. 1.9.10.11 12. 2. Tit. 2.2. & 3.14.15.16.17.
• * 1.30

  Gal. 1.8.9.
• * 1.31

  Iohn. 16.12.13 I••hn. 14.16.17.26.
• * 1.32

  Iohn. 20.31.
• * 1.33

  Offering vp the Sonne in the masse.
• * 1.34

  Math. 26.26. 1. Cor. 11.2. This woorde is set fourth by all catholike wri∣ters to this purpose, as you may see in the councell of Sen. holden against Luther in the .xi. decree in the Int••••im of the Emperour Charles, in titulo, De sac••••i. Missae. and generally by all the Doc∣tours of ••••uen, of Colen, and of Paris, as E••kius, Pig••us, Bunder. Ru••rdus, with other mo.
• * 1.35

  Masse vsed in Virgils time.
• * 1.36

  Mala. 1.11. Looke prouinci∣ale Conc••l. Seno∣nens. in the 11. decree, where this scripture is alledged vpō that purpose. Looke likewise vpon Ecki. Bun∣der. Pigium, La∣tomum, R••ardum and such other like. 1. Pet. 2.5.19.
• * 1.37

  Apoca. 1.6. Apoca. 8.4.
• * 1.38

  Heb. 13.15.
• * 1.39

  In the .4. booke of Sentences in the .24. dist. cap. 1.
• * 1.40

  Roma. 10.12.
• * 1.41

  In the foresaid Councell of Senon, decree II and in the Em∣perours Interim and in summa fi∣dei Ch••••st••anae, set forth by the cōmandement of king Philip, an•• further by all Catholike Doctours, who do all generally addict the two authorities & off••ces of priest¦hoode to our Priestes.
• * 1.42

  These are in a maner the pro∣per wordes v∣s••d in the masse after the conse∣cration.
• * 1.43

  Ca. cleros ponti∣fex. dist. 21. and in the .4. booke of Sentences. dist. 24.

  De vsu pallii ad honorem.
• * 1.44

  Rub••ic. de mini∣sterio & ordine Ecclesiae. Heb. 7.14.17.
• * 1.45

  Hebr. 8.4. and 9.25.26.27. & 10.1.2.12.13.14.15.16.17.
• * 1.46

  Looke on the foresaid Coun∣cell Sinonense, in the 11. decree, in the Empe∣rours In••erim. In the councell of Trent, and in all Catholike bookes. All which do de∣fende, that the order or office of Priesthoode could not en∣dure eternallie, if it were not that the priests follow•• in the sam•• office▪ and do daily off••r vp his bodie to the Father in the Masse.
• * 1.47

  Heb. 7 8.9.10. Chapters.
• * 1.48

  Peruse tho∣roughly the chap. 7.24. and 27. cap. 8.4. & cap. 9 25.26.27.28. and ca. 10.1.2.12.13 14.15.16. &c.
• * 1.49

  Aarons Priest∣hoode, dist. 21. cap. 1. in lib. 7. dist. 14 cap. 8. In the 2. chap. of Councell.
• * 1.50

  Councell of Aquisgraine▪
• * 1.51

  The Priestes of Caiphas race.
• * 1.52

  Hebr 7.11. and 8.7.
• * 1.53

  This appeares also in the boke of Sentences, dist. 24. cap. 1.
• * 1.54

  Leuites are Deacons and pardoners.
• * 1.55

  Dist. 21. ca. 1.
• * 1.56

  Heb. 5.1.8.
• * 1.57

  Looke in the foresaid Coun∣cell Sinonen. de. 11. and the Emperours In∣terim, and like∣wise vpon Eck. ••at••m. and o∣ther Catholike writers.
• * 1.58

  Heb. 8.4.
• * 1.59

  In Canon. Iaco•• frater dom. de consecra. dist. 1.
• * 1.60

  Iames & Ba∣silius knew not of the Masse.
• * 1.61

  Placuit vt altaria de consecra. dist. ••
• * 1.62

  These letters are written word for worde in the begin∣ning of the first booke of coun∣cels.
• * 1.63

  The name of the Masse is out of holie Scripture.
• * 1.64

  Missa est.
• * 1.65

  Iohn. 1.42.
• * 1.66

  Mossias is Missa.
• * 1.67

  Petrus Lombard. in the 4. booke of Sentences, dist. 13. chap. 1 & dist. 24. cap. 3
• * 1.68

  Missa is an He∣brew worde, and vncerteine what.
• * 1.69

  Missa after the Hebrew is Nisset.
• * 1.70

  Missa of Massah▪ a curssing.
• * 1.71

  Exod. 17.7.
• * 1.72

  Dan. 11.38.
• * 1.73

  Missa, is Maos••••.
• * 1.74

  Ca. altaria si non fue••in••. de conse. dist. 1.

  Masse to bee done vpon a fo••re cornered stone.
• * 1.75

  1. Cor. 10.4. Psal. 114.22. Es••••e. 28.19. Mat. 21.42. Mark. 12.10. Luke. 20.17. Act. 4.11. Rom. 9.33. 1. Pet. 2.6.8. Mat. 15 4▪6. This is euen so conc••••ded and est••••lished vpō the glosse in the ••ecree, in the chap. altaria si non de consecrat. dist 1. and in the booke called En••hei••idion sa∣cer••otum of Guido de monte Rocher••i.
• * 1.76

  At what houre Masse must be saide.
• * 1.77

  Albe▪
• * 1.78

  Mat. 10.12.24.13.
• * 1.79

  Eccle. 2.20.
• * 1.80

  Psal. 126.5.6.
• * 1.81

  2. Cor. 4.10.
• * 1.82

  1. Pet. 4.
• * 1.83

  Cassuffle▪
• * 1.84

  The transub∣stantiation anno 1168. confirmed for an article of our beliefe.
• * 1.85

  〈◊〉〈◊〉 6.55.
• * 1.86

  The explana∣tion of the Sacrament.
• * 1.87

  Iohn. 6.35.
• * 1.88

  The Canon of the Masse.
• * 1.89

  Looke in the Masse booke in the Canon of the Masse.
• * 1.90

  The prayer of the priest at the eleuation and consecration of the Offertorie.
• * 1.91

  Another praier to the same effect.
• * 1.92

  Luke, 22.20. 1. Cor. 11.25.
• * 1.93

  The Sacra∣ment compa∣red to a wine Tauerne.
• * 1.94

  This is the ve∣rie praier of the priest ouer the Beere, from worde to word, as it standeth in the Masse, & as Munst. saith
• * 1.95

  The changing of the Beere.
• * 1.96

  Difference a∣mong the Ca∣tholike Doctors touching the Sacrament▪
• * 1.97

  Of the great trouble and dis¦agreement a∣mong the catho¦like Doctours, as touching the wordes of the Consecration, reade Syluester Pri••rias in his golden Rose▪ in tract. 2. di•• pa∣••asceues.
• * 1.98

  Petrus de Aliaco vpon the 4. 〈◊〉〈◊〉 of Sen••. qu••••. 5.
• * 1.99

  Armacanu•• in the 9. boke ca. 5
• * 1.100

  The explana∣tion of Petrus de Aliaco.
• * 1.101

  Thom. de Aquin. 5. part, q••est. 78. article 5.
• * 1.102

  Vm, the last syl∣lable of these fiue words, Hoc est corpus me••m
• * 1.103

  In his booke of the Trinitie.
• * 1.104

  Durandus, reade the 16. chap. of the second part
• * 1.105

  Comestor▪
• * 1.106

  Bishop Gardi∣ner of VVinche∣••ter.
• * 1.107

  Gods bread made of an In∣diuiduum vagum or wild veseken
• * 1.108

  Iohannes de Louanio.
• * 1.109

  These questi∣ons you shall haue in the wri¦••ters of the Sen¦••en. vpon the 1. & 2. cap. of the 12. dist. & vpon the 1. cap. of the 13 dist. in the 4 booke of the Sentences.
• * 1.110

  Whether a rat or a mouse do eate the bodie of Christ.
• * 1.111

  In the booke of Sentences the 1. chap. dist. 11.
• * 1.112

  A mouse and a sinner in the 1. chap. of the 9. dist. in the 4. booke of the Sentences.
• * 1.113

  Wine with wa∣ter transub∣stantiated.
• * 1.114

  This question you shal haue in the writers of the Sentences, in the 5. chap. the 11. dist. in the 4. booke.
• * 1.115

  Looke in the booke called Encheiridion sa∣cerdotum, in the 3. chap. de sa∣cramento Euchar.
• * 1.116

  In the 4. booke of the sentences in the before named dist.
• * 1.117

  Whether a Priest being halfe dronken, & in a dream, can make the bodie of Christ, &c.
• * 1.118

  Guido de monte Rocherii.
• * 1.119

  Iere. 11.1••
• * 1.120

  Mat. 4.3.
• * 1.121

  The diuell did Masse in the wildernesse.
• * 1.122

  Massah is Missa.
• * 1.123

  This word be∣••ng thus alled∣ged 〈…〉〈…〉 in his manuel in the •••• chap. of Iohn, and all whatsoeuer is betw••ne both of the drink••ng of his bloud, he hath left in the penne.
• * 1.124

  Iohn. 15.1.5.
• * 1.125

  Luk. 24.30.31.
• * 1.126

  In his manuel or ••nchei••dion 〈◊〉〈◊〉 commu∣nium, in the cap. of Cardinals, th••re he saith that 27 of Christs disci∣ples were all Cardinals.
• * 1.127

  Looke in the foresaide booke of Eckius, and vpon other Ca∣tholikes which do found vpon this argument.
• * 1.128

  Act. 2.42.
• * 1.129

  Act. 2.45.46
• * 1.130

  1: Cor. 4.8.
• * 1.131

  This is set forth by brother Barnard of Luxenburgh, to this end, with the arguments following in the register of He∣retikes, in the 12. part of the 4. booke.
• * 1.132

  This is writ∣ten by the fore∣said Barnard Professor of diuinitie in the same place be∣fore written.
• * 1.133

  Cyprianus in his 3. epistle and 2. booke written to Caecilius.
• * 1.134

  Psal. 72.1.
• * 1.135

  Dist. 4. quaest. 2.
• * 1.136

  Ecki••s in his Manuel or En∣cheiridion loco∣rum.
• * 1.137

  Eckius and Bar∣nardus in the places before spoken of and named.
• * 1.138

  A drie Masse on good Friday
• * 1.139

  In the 18. Ho∣mil. or sermon vpon the 2. Epist. to the Corinthians.
• * 1.140

  Chrysostomus.
• * 1.141

  This is the an∣swer of the be∣fore written Bar¦nardus brought vpon this place
• * 1.142

  Of merites & iustification.
• * 1.143

  All sinnes are ••eedle sl••nes, 1. Iohn 3.4.
• * 1.144

  D••ut. 27.26. Galat. 2.10.
• * 1.145

  Iam. 1.10.
• * 1.146

  Ephes. 4.18. Col••. 1.21. Rom. 5.12. 2. Cor. 15.56.
• * 1.147

  Rom. 6.23.
• * 1.148

  Rom. 3.8.9.10.11.12.22. Roma. 5 2. Gala. 3.21.
• * 1.149

  Ephe. 2.3. Galat. 1.3. Ephe. 1.5. Colos. 1.21. Roma. 10.2•• Ephe. 5.16.
• * 1.150

  Roma. 3.18. Iohn. 1.29. 1. Pet. 1.19. Esaie. 53.5. 1. Pet. 2.24. Esaie. 53.4.5.6.7 Gala. 4.4. Gala. 3.17. Cor. 5.21. Act. 2.24. 1. Pet. 3.18. Colo. 1.15.16. Iohn. 1.1.2. Iohn. 1.4. Ioh. 3.15.16.18.36.4.14.5 24.6.35.40.7 38. Roma 3.22.26.28 30.4.5.24.5.2. Gala. 2 16.17.20 3. through∣lie. 5.6. Phil 3.9. Colos. 1.12.23. Roma. 3 24. Ephes. 2.8.9. Roma. 4.4. Tim. 1.9. Tit. 3.5. Ephes. 3.12. Rom. 5 1.8.1.32.33.34. Heb. 10.22.
• * 1.151

  Roma 2.16. Galat. 4.6.7. 1. Iohn. 4.19. Esa••e. 49.15. Roma. 4.7.8. 2. Cor. 5.19. Roma. 3.25.4.7. Luke. 1.77. Colos. 1.14. Heb. 8.12. Esaie. 43.25. Ezech. 36.22 Psal. 103.12. Iere. 31.34. Esaie. 43.23. Ezech. 36.12. 1 Iohn 2 2. 2 Pet. 1.19. Psalm. 99.5. Esaie 53.5. 1. Timot. 2.5. 1. Iohn. 2.2. 1. Cor. 6.20. Rom. 1.33. Act. 4.12. Colos. 2.10.
• * 1.152

  Galat. 5.2.3.4
• * 1.153

  Rom. 8.55. Heb. 9.24. and 10.12.
• * 1.154

  1. Pet. 1.7. 1. Pet. 5.6. and 4.12. Heb. 12.5.6.7. Psal. 30.7.8. 1. Cor. 11.32. Rom. 5.3.4. Heb. 12.2. Colos. 1.24. Rom. 8.17.28 2. Tim. 1.8. Mat. 22.23. Mar. 12.29.
• * 1.155

  Gala. 2.10. 1. Cor. 8.46. Roma. 3.9.10.11.19.22. Roma. 5.12.17.19. Luke. 17.10.
• * 1.156

  Roma. 8.7. Gene. 6.5.8.21. Iohn. 3.6.
• * 1.157

  Roma. 4.4.11.6.
• * 1.158

  Phi. 3.7.8. Gala. 15.16.
• * 1.159

  Roma. 11.6.
• * 1.160

  Gala. 2.16.3.11.12. Roma. 10.5. Esaie. 1.12.58 5. Iere. 7.12.13.14.9.13.14.10.8.18, 22.
• * 1.161

  Workes of the Catholikes.
• * 1.162

  Esaie. 1.15. as before.
• * 1.163

  In the .24. sessi∣on, de satisfactio∣nis necessitate, &c. Cap. 2.
• * 1.164

  These are the proper wordes of Paule to the Romanes in the .4. Chapter. 2.5.6.7.
• * 1.165

  These are the very wordes of the councell of Trent the .6. session. can. de. iustificatione.
• * 1.166

  In the booke called confessio∣nes siue Doctrina q••ae nuper aedita est a mi∣nistris ecclesiae Antwerp. Imprinted at Louen per Pe∣trum Sanguam. 1567. and is written in the .24. leafe.
• * 1.167

  Rom. 4.17.
• * 1.168

  Rom. 5.12.17.18. 1. Cor. 15.21. Ephe. 2.3.
• * 1.169

  They are the wordes of the Councell of Trent, in the 7. ses. titul. de satis¦factionis necessi∣tate & finctu. c. ••
• * 1.170

  In the 7. session at the councell of Trent de bapt. cano. 10.
• * 1.171

  Sinnes com∣mitted after baptisme.
• * 1.172

  Tit 3.5. Ephe. 5.26.
• * 1.173

  Math. 3.11. Mar. 1.4. Luke. 3.3. Act. 13.24.19 4. Rom. 6.3. In the .14. sessi¦on, can. 2. de sa∣cramentis poeni∣tentiae.
• * 1.174

  In the 4. canon of the same ses∣sion, and in the booke of senten∣ces. lib. 3. dist. 4
• * 1.175

  These are the very woordes of the schoole writers, like as they are sette by Gabriel in the .3. booke of Sentences. dist 20. in the .5. cō∣clusion.
• * 1.176

  Originall Sinne.
• * 1.177

  Concilium Tri∣dētinum ses 7 de Sacramen. can. 8.
• * 1.178

  Rom. 4.8.12.
• * 1.179

  The deseruing by the Godfa∣thers in Bapt••sme.
• * 1.180

  Christening of children papi∣stically.
• * 1.181

  This is in the Masse booke. in oratione ad be¦ne dicendum ig∣nem in Sabatho sanct. pasch.
• * 1.182

  Iere. 11.11.12.
• * 1.183

  In the .80. leafe of the be∣fore specified boke of Iodocus Rauenstein writ∣ten against the confesion of y^e preachers at Antwerp.
• * 1.184

  In the .6. sessi∣on, can••. 10. d••▪ ••ustificatione.
• * 1.185

  In the foresaid booke written against the Mi∣nisters of Ant∣werp of their confession in fo∣lio▪ ••1.
• * 1.186

  1. Cor. 1.50. Iere. 23.6.33.16. Phil. 3.8.9. Roma. 10.3.
• * 1.187

  The maister of of sentences in the .4. booke .1. dist. cap.
• * 1.188

  Henricus Brima∣••ius. vpon the same distinct.
• * 1.189

  Deadly sinnes.
• * 1.190

  Veniall sinnes.
• * 1.191

  S. Michael 〈…〉〈…〉 the 〈◊〉〈◊〉.
• * 1.192

  ••hen as the 〈◊〉〈◊〉 are too light.
• * 1.193

  When the me∣rites are the heauier.
• * 1.194

  The 〈…〉〈…〉 the. 4 〈…〉〈…〉 16 〈◊〉〈◊〉 the 〈◊〉〈◊〉 chap.
• * 1.195

  Iob. 6.2. which is to this purpose br••ught in by ••ilm••nus in En∣••h••ir ••••ck in titu∣••o de ••ndulgen∣u••••.
• * 1.196

  Veniall and deadly sinnes.
• * 1.197

  Looke ••pon the first ch••pt••r of the secon•• 〈◊〉〈◊〉.
• * 1.198

  The maister of the Sentences in the 2. 〈◊〉〈◊〉. 24. dist. 9. c••p.
• * 1.199

  A great trouble to S. Michael for to weigh the merites.
• * 1.200

  In the 7. chap. of y^e same dist. vpon the last Can.
• * 1.201

  In the 4. 〈◊〉〈◊〉 of the Sent. in the 4. can. the 16. dist▪
• * 1.202

  Ezech. 18.21. 1. Iere. 33.34. Heb. 8.12.10.17. Psal. 103.12. Miche. 7.19. Esaie. 44.22. Iere. 50.20. Eze. 18.24.
• * 1.203

  Christ shoulde pardon the of∣fence, but not the punishmēt.
• * 1.204

  Psal. 143.2. Psal. 130.3. Iob. 9.3. Psal. 19.13. Ioh. 15.10.14.4. Psal. 40.1••.38.5. 1. Cor. 8.46.
• * 1.205

  Esaie. 64.6.
• * 1.206

  Psal. 143.2. Rom. 3.20. Galat. 2.16.
• * 1.207

  Psa. 103.10.
• * 1.208

  Psal. 103.10. Heb. 12.6.7. Iob. 5.17.
• * 1.209

  In the .14. booke of Sent. in the first cap. dist.
• * 1.210

  Poenitentiae.
• * 1.211

  In the .4. sessiō can. 12. de sacra∣mento poeniten∣tiae.
• * 1.212

  The councell of Trent.
• * 1.213

  Iere. 31.34. Heb. 8, &c. as before.
• * 1.214

  Rom. 8.14.15
• * 1.215

  Ephes. 3.22. Ephes. 2.4.4.6 8.
• * 1.216

  Rom. 8.33.34 39.
• * 1.217

  The Coun∣cell of Trent, 6. session .9. cap de••••et. de iustifi∣cati••ne. in the Interim of the Emperour Charles in the 8. Chap.
• * 1.218

  Purgatorie, & how soules are redemed out of it.
• * 1.219

  1. Cor. 3.11.12.13.
• * 1.220

  This te••t is by all Cat••olike writers al∣ledged, and spe∣cially in the .4. booke of Sen∣tences. cap. 10. dist. 21.
• * 1.221

  Deruse the ••ooke called Compendium theologicum. lib. 7. cap. 1. ••a••nar∣di••u•• de Bustis. in ••osario in the 2. sermon. in the first parte.
• * 1.222

  In the .7. ca. of the .2▪ parte.
• * 1.223

  Originall and daily sinnes.
• * 1.224

  In the councell of Trent in the .7. session canon .10. and 14. ses cap. 8.
• * 1.225

  Epiphanius in his booke na∣med Ancir••mus, speaking of the doctrine of Trent, saith y^t it is the one∣ly foundation, & bringes in this texte of Paule for his purpose.
• * 1.226

  Reade Eckius and other wri∣ters vpon this. Math. 9.23. Luke. 8.52.
• * 1.227

  Act. 8.8.
• * 1.228

  Phil. 2.20.
• * 1.229

  Apo. 5.13.
• * 1.230

  Reade Eckius in his Encheiridi∣on.
• * 1.231

  S. Patrikes Purgatorie.
• * 1.232

  Psal. 66.12. Reade Eck••us and other Ca∣tholike writers and specialy the booke of Sen.
• * 1.233

  In the .6. booke of A••neidos.
• * 1.234

  Dantes in his. booke called purgatorie and Margarita Philca.
• * 1.235

  Virgils purgato∣rie.
• * 1.236

  Machab. 15.29.40.
• * 1.237

  2. Machab. 14 43.46.
• * 1.238

  Reade what Eu∣sebius of Meliton writeth in the 4. booke of his histories. capit. 26, And read Augustine in his 2. booke against Gandenuum. ca. 23. and Hierom in his prologue vpon the Ma∣chabies.
• * 1.239

  The Iegenda au∣rea and the Vi∣••ae patrum are full of such s••••ffe.
• * 1.240

  Fassiculus to••••∣porum and o∣ther histories▪
• * 1.241

  Odilions Pur••gatorie.
• * 1.242

  An Soule•• day.
• * 1.243

  All these. 15. helpes and re∣medies you shal finde euen as they are here written in the booke called Sermones disci∣puli de tempore & de sanctis, cum Promptuario ex▪ ••mplorum.
• * 1.244

  Nonnes of Ley¦den in Holland.
• * 1.245

  Soules do rest and play on Sundayes and Holidayes.
• * 1.246

  In the .7. booke in tit. de officio mortuorum. nu. 2.
• * 1.247

  This is copied in a manner woorde for woorde out of the booke cal∣led Sermones dis∣cipuli de tempo∣re, & de sanctis, cum promptuario exemplorum in the .160. Ser∣mon of the soules.
• * 1.248

  Capit. qui in aliud dist 25.
• * 1.249

  Aeneid. libro. 6.
• * 1.250

  Hell and Pur∣gatory both but one kitchen.
• * 1.251

  This is writtē in the Apologie of Barnard. O••li.
• * 1.252

  The Pope and his Secretarie commen of indulgencies & pardons.
• * 1.253

  Christes indul∣gence and par∣don for all chri∣sten soules.
• * 1.254

  Iohn. 3.18. Iohn. 5.24.
• * 1.255

  Purgatorie condemned.
• * 1.256

  In his booke called Rosarium, in the 3. part the 2. sermon.
• * 1.257

  Offertorium on all Soules day
• * 1.258

  Indulgencies and pardons.
• * 1.259

  Colos. 1.24.
• * 1.260

  Petrus Asotes in Catholica asserti∣one de lege.
• * 1.261

  Looke for this in the Ex••rauag. of Pope Cle∣ment 6. Rubric. de poenitent. & remis. cap. vnige. Dei filius. Item in the writing vp of the treasure of Churches t••kē out of the Com∣pilation of ma∣ster Iohn de Fa∣brica super relax. Item the glosse cap. anti. ext. de poenit. & remis.
• * 1.262

  This is plainly set out in the glosse in capit. antiq. de poen. & r••mis.
• * 1.263

  Math. 16.19.
• * 1.264

  This standeth likewise plainly set foorth in the said glosse, and is confirmed by all those Ca∣tholike doctors.
• * 1.265

  In the booke called defensio Parisien. Curiae pro libertate ecc. Gal. Ludouico. 11. oblato aruc. 77.
• * 1.266

  120000. Du∣cates offered to be made Pope.
• * 1.267

  The Popes power.
• * 1.268

  Math. 16.18.
• * 1.269

  Cap. ita dominus dist. 29. capit-omnes. dist. 2••. capit. non t••rba∣••••. 24. Quae▪ 〈◊〉〈◊〉 & in the I. decree. in the begin∣ning of Cle∣men••s Epist.
• * 1.270

  S Peters hi∣storie of Rome
• * 1.271

  Capit. Quamuis. 21. dist. capit. sacrosanct. d••st. 22. cap. beati. 2. Quae. 7. capit. Fundamenta de electione & electi potestate.
• * 1.272

  Read the Actes of the Apostles where is trea∣ted of Corneli∣us the captaine of the councell at Hierusalē, of Peters impri∣sonment, and in many other pla∣ces.
• * 1.273

  Gal. 10.2.7.8.
• * 1.274

  Gregorie. 7.
• * 1.275

  Themperour Henrie the .4. This doth Pla∣tina write, Ben∣••o Cardinalis, & other Historio∣graphers.
• * 1.276

  This do all the Catholike doc∣tours write, & many old histo∣ries, which yet notwithstāding do not agree among them selues, so that there may be false heades a∣mongest them as it seemeth.
• * 1.277

  This is set foorth in the .2. decretall Epi∣stle of Anacletus written tou∣ching the ordei∣ning of bishops and Archbi∣shops.

  In the first booke of the councell capit. Prouince▪ dis. 39 This witnes∣sing of Dauid in the 98. Psal. is brought in in the .3. Epi∣stle of Anaclet. treating of the Patriarchs, & in the decrees. capit. sacrosancta dist. 21. Mat. 12.1. Mark. 9.53. Luk. 9.46.
• * 1.278

  How Christ wil led his apostles to vse thēselues in bearing rule one ouer ano∣ther: You shall find in Luk. 22 25.26. Mat. 20.25.26. Mar. 10.42.45. Iohn. 1.42.
• * 1.279

  Glosse. in capite antiquorum. ext. de poenitentia & remissionibus.
• * 1.280

  S. Clara. S. Quintine. S. Valentine. S. Etro••ius.
• * 1.281

  Iob. 4.34.5.30 Esaias. 10.15. Which testi∣monie was al∣leged by Pope Nicholas, ver∣ba••••m, vnto this purpose, in an Ep••stle by him writtē that was s••nt to the bish. of Constan. and 〈◊〉〈◊〉 is likewise in the decree•• cap. Infer••or sedes. dist. 1.21.
• * 1.282

  Boniface. 18. in the Extraua∣gantes, trac••. de maioritate & obedientia ff. quod etiam Gen. 2.1.1.
• * 1.283

  This doth the Pope Boniface the .8. write in his Extrauag, Tractat. de ma∣iorita••e & obedi∣entia. ff. in hac e∣iusdem.
• * 1.284

  Two greate lightes.
• * 1.285

  Iob. 38.33. This interpre∣tation with the other two follo∣wing are wor∣thily written in the glosse of the decretals in the Cap anti∣quorum ext. de poenitentia & r••∣mi••sionibus.
• * 1.286

  The Pope a∣boue all kings.
• * 1.287

  Ro. 11.25.26.
• * 1.288

  Iohn. 10.16.
• * 1.289

  The Pope is a king.
• * 1.290

  This you shall find in the text before alleged of the decretals. ff. in hac ext. de maioritate & obedientia.
• * 1.291

  In the extraua∣gants de maiori. & obedi. and is likewise so con∣cluded in the councell of Reines.
• * 1.292

  For blessing and hallowing of Churches and altars. Psal. 127.5. Durandus in the booke called ••ationale diui. offici▪ lib. 1. rubr. 7. de dedicatio∣ne Ecclesiae. Iohn. 15.1.
• a 1.293

  Glosse in the Extrauagantes de verbor. signifi. ad apostol. ff. nos li. 6. de sent. & 〈◊〉〈◊〉 iudicata. Item read herevpon the plain texts in the decretals cap. Quando per∣sonam de transl. episcop. and the glosse in the de∣cretal. lib 1. de electione, & electi potestate. and alledge vpō that cap. quos deus. 3.9.2.
• b 1.294

  Glosse vpon the Preface of the decretals, onely in the 6. booke.
• c 1.295

  Cap. Sic om∣n••s dist. 19.
• d 1.296

  cap▪ si qu••s sua den••e. 17.13.4
• e 1.297

  Cap. Praeceptis dist 12.
• f 1.298

  Cap▪ in memo∣riam. dist. 19.
• g 1.299

  Cap. Fuit sem∣per. 9.9.3. & cap. Euphemium 23.9.3.
• h 1.300

  Cap. si Papa & ibi glossa dist. 40 cap paret. cap. nemo iudicabit. cap. aliorum. cap. ••acta. cap. cuius & per mundū with the other chap∣ters folowing 9. causa quaest. 1.
• i 1.301

  Cap. omnes. dist. 22. cap. non no••. dist. 40. & the glosse in Extraua∣gants. cap. 1 de rel. ordin. Papa S••machus, & Ar∣nold••s Ba••barus. glos. in. Extrau. ad aposto••. de Pa. dist 3. 〈◊〉〈◊〉 persona.
• a 1.302

  Extra de maioritate & obedientia paragrap. porto. Read likewise vpon all these matters ••ostensis a noble Canonist in summa titu. de off••cio legati ff. quod pertinet ad officium. nu. 3. & is likewise spoken by Nicholas Go••tiu•• in his treatise de potestate legati a la••••re Nu. 23. and 24.
• a 1.303

  Iohn 1.18.
• b 1.304

  Extr. de vsu pallii, ad h••no∣rem. Esa••e. 10.14.
• c 1.305

  Cap aliorum hominum, Can. 9 quaest. 3.
• d 1.306

  Troilus Mal∣uit••u•• in his treatie de Ca∣noni ••atione Sanctorum, in 3. dubio.
• e 1.307

  This stan∣deth written in a maner verba∣tim in the booke called Ceremo∣niale S. Roman. eccle. in the 2. Chap. of the 1. booke.
• * 1.308

  Hierarchie is to say, an holie re∣giment, & was called Dionysi∣call: by one cal∣led Dionysius, who said that the Rom••she Church was Areopagi••: wher of Luke doeth speake in the Act of the Apo∣stles: other say that it was S.D••onyse of Paris, other take it but for a feined name, and a false booke which is put out in his name, where he doeth set forthe the heauenlie He••archie, or regiment, with all the Chores of Angels, with all the stooles and banks, so perfectly as though he had dwelt there ten yeares. Or men may vnderstand by this Dionyso Hierarchie, the holi•• regiment that Dionysius companions, that is Bacchus companions doe keepe vpon the Saintes holidaies, which the Pope hath canonized, as on twelfth eeuen, S. Martins eeuen, and such like.
• * 1.309

  Reade the 1. chap. of the 2. parte.
• * 1.310

  That is to say the creatour of the creator of all thinges. 2. Thes. 2.4. Daniel. 11.36 These prophe∣sies of Daniel Paule E••erardus Archbishop of Saliburch hath interpreted v∣pon the Pope of Rome, like as is too bee seene in the booke called Annales Au••n∣tini Lib. 7. And so like∣wise the Em∣peroure Frede∣rike 2. hath done the like, & set it forth so, e∣uen in the same place.

  And Arnoldus, Bishop of O••li∣ans did the like in the councell of Rein••.

  Read Cap. lect. with the glosse dist. 34. & 17. And the same is fortified by Sigismund, Neap.
• * 1.311

  Read the glosse vpon the first book of the de∣cretals Gregorii tit. de translatio. Episcopi, Cap. quanto pe••so•••••• there you sh••ll finde the place set forth and e∣stablished by witnesses of the decrees. Item the glosse of the decrees caus. 15. que 1 And in the ex∣trauag. Ioan. 23. tit. 14. cum inte. And Pa∣normitan. wri∣ting vpon the same place. Fo••••••nius Ga••••ia in lib. 1. in P••in. 4. Col. de Pac∣tis.

  Cu••tius senior ex Baldo, in Concil. 20. in sine. Ioan. de 〈◊〉〈◊〉. crema••a: Ca••ald••tius in tr••ctatu de pote∣state Papae. August. Berotus in Rubri. de off. de leg. num. 10. Bero. in cap. cum tu, in ••um. 1. de Vsuris. Decius & Ludonicus Gomesius vpon many places.
• * 1.312

  Zodericus Zamo∣rensis in speculo humanae vitae, lib. 2 cap. s. Barto. Chassan. in cata∣logo gloriae mun∣di in 4. parte. in 7. consideratio. Antonius Flo∣rentinus in his Summa.
• * 1.313

  Th••s doth Fe∣linus witnesse in manie pla∣ces.
• * 1.314

  In cap. quoniam de vnitate eccle¦sia••um. 6. Iohan¦nes de turre cre••m••t•• in manie places.

  Antonius de Ro••ellis, Corse∣cus. Sicalus in tracta de regia poteliat••.
• * 1.315

  Reade Benno th•• Cardinall, Iohan∣nes Marius, Ma••e histo••iarum, C••r••ni••a Sige∣berti,

  Platina and o∣the•• moe wri∣ters of Histo∣ries.
• * 1.316

  Paschalis Pope.
• * 1.317

  The Popes letter to Ro∣bert the Earle of ••landers, written in the 2 booke of coun∣cels folio 810.
• * 1.318

  Read the Chro¦n••••l•• of Robert ••••rnes, Eu∣s••••▪ and Nau∣••••erus.
• * 1.319

  Fredericus Bar∣barossa.
• * 1.320

  Rede Iohn Charion in his Chronicle, and other wri∣ters of Chroni∣cles.
• * 1.321

  Psal. 91.
• * 1.322

  Franciscus Dan∣dalius.
• * 1.323

  Quaest. 45. and 46. whole through.
• * 1.324

  Augustinus de Ancona in summa De Ecclesiastica potestat. quaest. 1 articulo 7. And more other ca∣nonists. Iacobus de Te••ano, chamberleine to Pope Vr∣bane 6. writeth this, In tracta∣tu 〈…〉〈…〉, qui incipit: Red∣di••e quae sunt Caesaris Caesari, &c. Matth. 22 21 Marc. 12.17. Luke. 20 25.
• * 1.325

  Matth. 10.••. Marke. 6.8. Luk. 9 3.12.33.
• * 1.326

  This doeth Platina wit∣nesse in the booke of the Popes where he doeth set ••orth the life of Alexander the 3.
• * 1.327

  Fredericke the 2. deposed by Gregorie the 9. in anno. 4.
• * 1.328

  Nauclerus.
• * 1.329

  Emperour William coun∣tie of Holland slaine by the Freeses.
• * 1.330

  Vrbane. 4.
• * 1.331

  Conradinus king of Sicilia.
• * 1.332

  Reade the Chronicles of Fraunce.
• * 1.333

  Pope Nicholas. 3
• * 1.334

  Frenchmen murdered in the vespertina Siciliana.
• * 1.335

  Martinus did curse and ba∣nish Peter King of Sicilia.
• * 1.336

  Philip king of France.
• * 1.337

  Reade the Cro∣nicles of Frāce and Carion.
• * 1.338

  Alexander. 7. These are the words specified in the Bull of Pope Alexand. grant••d for the same in anno 1943. the 4. of Maie: which Bull is set forth by Francis. Lope•• de Gomora, in his hist. of Ind••
• * 1.339

  This historie you shall finde written by the saide Francisco Lopes de Gomo∣ra in the histo∣ries of the In∣dians, in the 113. chapi••.
• * 1.340

  Leo. 10. doth geue away an Empire.
• * 1.341

  Pope Paul. 2. frankely did giue away the kingdome of Boemia, but vpon mad con∣ditions.
• * 1.342

  The Pope chiefe Lord of Naples.
• * 1.343

  The Pope chiefe Lord of England.
• * 1.344

  Platina in the life of Alexan∣der 3.
• * 1.345

  Glos and Pa∣normitanus, vp∣on the Clemen∣tines, lib. 5. tit. ad nostram. This is plainly set forth and at large in the booke called Ceremoniae Ec∣clesiae Roma∣nae, in the 2. tit. of the first booke ff. ordo processe. & fur∣ther in the 3. ff. de prima lotion•• manuum.
• * 1.346

  Clem. vnica de iureiuran••o▪ ve••s. postqu••m ••bi. and in. ff. Cer∣••um. and the same is set foorth like∣wise by Restaurus Casta••∣dus in tract. de imperatore. quaest. 36. and the forme of the truth is sette forth in cap. Tib•• domine. dist. 63. This you shall finde in the booke called Ceremoniale eccl. in the first tit. of the .3. booke.
• * 1.347

  This doth Barbazia a Catholike Doctour set foorth thus, and is so vn∣derstood of the Canonistes.
• * 1.348

  Ca. Cuncta per mu•• d••m. 9. qua••s••▪ 3 and the glosse in the chap. ad aposto∣licae de senten∣tia & ••e Indie. in 6 and so tho∣rough. in quaest. 23.32.45.46.
• * 1.349

  Antonius de Rosellis in. tincta. de con∣ciliis.
• * 1.350

  Regi••aldus Polu•• in the booke which he wrote vpon the coun∣celles of Trent.
• * 1.351

  2. Cor. 4.4. Iohn 12.31.14.30.26.11.
• * 1.352

  Ephe. 2.2.
• * 1.353

  Matth. 4.9. Luke. 4.6.
• * 1.354

  Apocal. 13.2.
• * 1.355

  Apocal. 17.••. And this is by 〈…〉〈…〉 of the ci∣tie of Rome▪ in h••s boke against the Iewes, and in the 〈…〉〈…〉 ••oke against Ma•• on Lacta••t▪ 〈…〉〈…〉. in the 〈…〉〈…〉. Read l••kewise the e∣pistle of ••eo ••liensis. aduersus Paschalem, & in the 2. booke of Councels. fo. 809.
• * 1.356

  Papa. pape.
• * 1.357

  The glosse vp∣on the preface of the Clemen∣tines vpon the chapter Quoniam. vpon the worde pape and here he doth allege a Poet, whō he names Angeli∣cus, which is to say an Angel or an Angeli∣call Poet.
• * 1.358

  The spiritual∣tie not ••n anie subiection to anie temporall Magistrate nor Officer.
• * 1.359

  For the marke or priestly cha∣racter, reade Thomas de Aqui∣no▪ Scotus, and other scholemen and then ioyne therew••th all that which Iohn writes in his R••uelation, touching the same character.
• * 1.360

  C••p. nullus cleri∣cus. 11. quaest. 1.
• * 1.361

  Priestes right Sodomites.
• * 1.362

  Anacletus in his Epistle of the sorowfulnesse of the Bishops' and their inno∣cencie or com∣plaint, in the book•• of the de∣crees, ••ap▪ lege•• ecclesiarum, cau∣sa. 3. quaest. 6.
• * 1.363

  This you shall finde in the 2. epistle of Ana∣cletus, of the admission of Bishops and Archbishops. It is likewise in the Decades cap. accusatio quoque causa. 2. quaest. 7. & in the decrees Iuonis in the 4. book••
• * 1.364

  Psal. 81.1.6. This procedeth forth after, in the said epistle of Anacletus.
• * 1.365

  In the 5. verse of the saide Psalme.
• * 1.366

  This is set out with plaine wordes in the cap. Duo sunt. dist. 69. and in the cap. Sacerdo•• dist. 95. & cap. Quis dubitat. dist. 96.
• * 1.367

  Guido de monte Rocher in his Ench••i••idion Sa∣cerdotum. Rubr. de sacramento eucha. cap. 2.
• * 1.368

  Apoc. 13.17.
• * 1.369

  Stella clerico•••••• read the 10. cap. of the 2. part.
• * 1.370

  Iere. 16.20▪
• * 1.371

  Luke. 18▪
• * 1.372

  Psal. 194.2.
• * 1.373

  Rom. 14.14. Rom. 14.13.
• * 1.374

  Zachar. 2.8.
• * 1.375

  Math. 8.20. Luke. 9.5.8.
• * 1.376

  Spirituall per∣sons ought to be rich.
• * 1.377

  In the booke that he made of the councel of Trent.
• * 1.378

  Luke. 15.10.
• * 1.379

  Ca. Constantin.
• * 1.380

  In the othe which they take before they be admit∣ted B••shops.
• * 1.381

  This is the ar∣gument of Ec∣kius in his Enchei••id.
• * 1.382

  To pray to images.
• * 1.383

  Reade the first chap. of the 4. parte. fol. 4.
• * 1.384

  In the Epistle of Pope Adri∣an, read and accepted in the coūcell of Nice, act 2. reade the 2. booke of the coūcell. fol. 482. a. b. act. 2. pag. 486.
• * 1.385

  Act. 2. Synod Ni∣caenae pag. 480.
• * 1.386

  Concil. Nicen. of Irene.
• * 1.387

  ••••tione 5. synod. Nicaena, & pag. 498.
• * 1.388

  ••ctio. 4. pag. 504. ••.
• * 1.389

  Images coue∣red with blewe cloth.
• * 1.390

  A••••io 3. synod. Nicaen. pa. 498.
• * 1.391

  In the epistle of Adrian to the synod. act. 2. fol. 481.
• * 1.392

  The brasen serpent.
• * 1.393

  In the foresaid epis••le sent to the fathers of the Councell.
• * 1.394

  A miracle.
• * 1.395

  In the table of S. Georges miracles.
• * 1.396

  Brasen serpent burnt. 2. Reg. 18.4.
• * 1.397

  Psal. 96.
• * 1.398

  Psal. 28.8.
• * 1.399

  Psal. 27.8.
• * 1.400

  Psal. 4.7.
• * 1.401

  2. Iohn. 1.1. Num. 15.38. Deut. 6.8. Matth. 23.4.
• * 1.402

  Read the coun∣cel of Nice. act. 4. fol. 521. There doth the Monke Theo∣dosius declare these pleasant histories of the dreame of Con∣stantine, and of the waren i∣mage of Cos∣mus and Damia∣nus.
• * 1.403

  This prettie ieast was read in the councell of Nicaen by the Monke Stepha∣nus, out of the booke of Sophro∣nius: reade of the 2. booke of the councels in the 2. councell of Nicaen. act. 4. fo. 520. ad
• * 1.404

  Diuerse parti∣cular images & painted tables of the holie Church.
• * 1.405

  The trinitie with three faces.
• * 1.406

  Deut. 4.12.
• * 1.407

  This did the fa∣thers of the Councell off Nice cut of thus: the like ••ckius, saying, that the Iewes were addicted to idolatrie.
• * 1.408

  Angels with wings.
• * 1.409

  S. Micael with his ba∣lance. Read also in fol. 107.
• * 1.410

  Rom. 3.4. Galat. 4. Ephe. 2.
• * 1.411

  Antonine parte. 3. tit. ••4. cap. 20 & par 4. tit. 9. cap. 7. Bonauen∣tura in ••ent. lib. 4 d••st. 15. Barnard. Rosetus in sermo. ••0.

  Petrus Sotus in assertione Ca••l••o. de bonis ••peri∣bu••▪ and all o∣ther Catholike writers. 2. Cor. 3.7. Exod. 34.30.35.

  Moses with hornes.
• * 1.412

  The three Kings.
• * 1.413

  Psal. 72.10.
• * 1.414

  The Oxe and the Asse by the cribbe.
• * 1.415

  Esaie 1.3.
• * 1.416

  Saint Lungies with a Lance.
• * 1.417

  Iohn. 19.34.
• * 1.418

  Iohn. 19.37.
• * 1.419

  Zach. 12.18.
• * 1.420

  Forbidding of meates.
• * 1.421

  In the decrees. Cap. Sexto dist. ••5.
• * 1.422

  Fleshe forbiddē to be eaten, and wherefore.
• * 1.423

  Durandus in the booke called Rationale Diuin. officiorum. li. 6. Rubr. de aliis i••iuniis Nu. 22.
• * 1.424

  This is to bee found in the booke of a Monke called ••eander Albertus of B••lloigne, na∣med the dis∣course of Italie, in fol. 242.
• * 1.425

  ••••kius in his pamphlet. Leuit. 11. Deut. 14.
• * 1.426

  Gene. 1.25. 1. Tim. 4.4.
• * 1.427

  1. Tim. •• ••.
• * 1.428

  In his En••h••••∣ridion.
• * 1.429

  Touching Lent seeke the decres Statuimus with the .2. folowing dist. 76. and cap. Solen. de consecra. dist. 1. and chefely cap. Quadra. de conse∣cra. dist 5. where this ar∣gument is re∣hearsed.

  In the foresaid chap. here follo∣weth the verie woordes of the Glosse vpon the decrees, Can. Quadra. de con∣secra. dist. 5.
• * 1.430

  Occasion of the fasting daies.
• * 1.431

  In the booke of decrees. cap sig∣nifica. de electio∣ne. ca. Deus omni. 2. q. 1. and the Glosse vpon the argument of the .6. booke of decrees.
• * 1.432

  A woodden Asse drawen about.
• * 1.433

  Washing of feete.
• * 1.434

  The Popes crowne.
• * 1.435

  The Popes crosse.
• * 1.436

  Bloudie man∣tles and hattes of the Cardi∣nals.
• * 1.437

  Durandus ration. diuin. offic. lib. 4. r••b. de terr. num.
• * 1.438

  A white gar∣ment.
• * 1.439

  Cope and stole in the Masse.
• * 1.440

  Peruse ouer the exposition of Durand. Inno∣centius de offic. Miss. and Guidon de monte. Roch▪ the which haue expounded all this very neat∣ly.
• * 1.441

  Creeping to the Crucifixe and burying it.
• * 1.442

  The holy ghost on Whitsun∣day.
• * 1.443

  The Crucifix ascendeth to heauen.
• * 1.444

  Col. 2.21.
• * 1.445

  In the Masse booke.
• * 1.446

  Festiual dayes.
• * 1.447

  This is sung in the .1. collect in the ••mber weeke of the Aduent.
• * 1.448

  This is sung the Saturday following nexte after.
• * 1.449

  Col. 2.14.16.
• * 1.450

  Gal. 4.9.10.
• * 1.451

  In his Enchi∣ridion.
• * 1.452

  A forbidding of matrimonie for Priestes.
• * 1.453

  Rom. 8.8.
• * 1.454

  Leuit. 10.18.11.25.
• * 1.455

  1. Tim. 4.3.
• * 1.456

  Here aboue in the 1. & 2. lease.
• * 1.457

  Nonnes mur∣ther their owne children.
• * 1.458

  This visitation and that which was founde there is written by Iohn Ball an English wri¦ter in the argu∣ment of his booke of the life and conuersati∣on of Popes. Iohn Pontan in his booke de immanitat••. Cap. 6.
• * 1.459

  This is writtē by Huldrick bishop of Augs∣bridg in a let∣ter which he sent vnto Pope Nicholas 1. a∣bout the yeere 265. treating of this matter.
• * 1.460

  Peruse the 11. chap. of the se∣cond part.
• * 1.461

  This is euen thus set downe word for worde in the decrees Cap. D••lectissimi•• Causa 12. quae. 1 and in the 4. letter of Clemēt in the 1 part of the Councels.
• * 1.462

  Pythagoras whō Plato did imi∣tate in the go∣ue••nement of his citie.
• * 1.463

  Married wo∣men common.
• * 1.464

  Psal. 133.1.
• * 1.465

  Act. 4.32.
• * 1.466

  For what cause the Church of Rome is called Catholike.
• * 1.467

  Seeke for this in the .2. chap. of the second parte.
• * 1.468

  All these good∣ly exposi••ions are written by the reuerend Bishop Durand. in his booke cal∣led Rationale di∣uinorum officio∣rum in the .1. booke Rub. de ministerio & ordi¦ne Ecclesiae. And in the .4 booke of Sentences. Psal. 24.7.9.
• * 1.469

  Iohn. 10. In the .4. booke of Sentences the .3. chap.
• * 1.470

  In the 4. booke of Sentences the 4. chap.
• * 1.471

  Acoluthus in Greeke is with vs as much as Page, or one which follow∣eth vs.

  Iohn 8. ca. and is repeated in the 4. booke of Senten. cha. 5.4. D••st. cap. 6.4. Dist. cap. 7.
• * 1.472

  4. Dist. cap. 8. and peruse the same allegatiō by Durand.
• * 1.473

  In the 23. and 77. Dist.
• * 1.474

  Peruse the 11. chap. of the 2. part.
• * 1.475

  Ceremonies of the holy Chur∣ches in general.
• * 1.476

  Esaie. 52.7. Rom. 10.18. This expositiō is set downe by Durandus in his booke called. Rationale diuino∣rum officiorum chap. 7. Num 8. Slippers and breeches of the Popes.
• * 1.477

  Seeke the 10. chap. of the 2. part.
• * 1.478

  Durandus tou∣ching y^e Mas••••.
• * 1.479

  Search the 15. and 16. chap. of this 2. part.
• * 1.480

  Durandus his booke.
• * 1.481

  Pro. 22, 28.
• * 1.482

  Thus doth Ec∣kius and all o∣ther Catho∣likes expounde it.