The first Chapter. VVherein is plainly declared, that the Luthera [...] and Huguenotes are Heretikes, and ought to be burnt: notvvithstanding, that as vvell by Scrip­ture, as by many examples, they shevve them­selues to be the very Church of God.

AND to the intent that wee maye orderly deale, Lutheran [...] & Hugue­notes are Heretikes▪ begin­ning first with one piece, and after proceeding with an o­ther: our Maister Gentia­nus doeth here in his [...] charge, set forth such a noble grounded and sharpe wittie reason, to founde and builde his argumentes vpon, that the Heretikes and Huguenotes stand alreadie so amazed and ashamed, as a horse that hath ouer­throwen his carre.

[Page] You poore Heretikes (saieth he) howe can you be of a true beleefe, if you do not first accept the twelfe articles of the faith? And how should you accept them, seeing you will not beleeue the holy Catholike Church?

For consider this, he doeth take to serue his turne, a most certeine and vndoubted point, That no man can beleeue the holie Church, but hee must ioyntly withall re­ceiue and accept all, whatsoeuer the saide Church doth set forth and beleeue. And this is greatly to be cōsidered: seeing here­vpon doth rest the most spe [...]ial ground and strongest bulwarke of the holy Church of Rome. For these Heretikes can very sted­fastly say, Church of God and Heretikes. that they thēselues are the church of God. And to [...] that, they introduce and bring in many goodly textes out of the Scripture: but they alledge them only ac­cording to the letter: euen as though the Church were nothing els, but an assemblie or congregation of holy men, that is to say, of such as through faith or beleefe are by the bloud of Iesus Christ blessed and cho­sen to be the sheepefolde of Iesus Christe the true and only sheepheard of our soules: Ioh. 10.3, 4, [...], 14, 25. into which fold none are receiued, but such [Page 2] alone as will hearken to the onely voyce of that onely shepheard, and followe and goe after him onely, forsaking and not know­ing the voyce of any straunger.

Whereby they will nowe conclude, that our great Maister the Pope, with all the right honourable Bishops and Prelates, (which haue of them selues set forth manie goodly ordinances, Iohn 10.1 [...] whereof Christ neuer knewe word) should be those very straun­gers and hirelings, which seeke onely the wooll of the sheepe, and haue serued God feignedly, setting forth and teaching the commandements and doctrine of men: yea, Mat. 15.9. that they shuld be the theeues and murthe­rers, that haue not entred in at the right doore which is Iesus Christ, Ioh. 10.9. but are crept in a wrong way, to steale, kill and destroye. And therfore do they cut vs cleane off, not­withstanding what soeuer wee alleadge of the Church of God, and of her authoritie, power and woorthines. But they alledge out of the Prophet Ieremie, That al is but lyes and deceyt whervpon we establish our selues, crying with y ^e Iewes, Iere. 7.4. The Church of God, The Church of God, The Church of God. And herevpon doe they bring vs forth and alledge their Paul, saying, Ephes. 2.20. That [Page] the only true ground and foundation of the Church of God is established onely vppon the doctrine of the Prophetes & Apostles: so that who soeuer he be that falleth from the same, can not be accompted for a true member of Christs Church. And then they bring forth an Esaie out of a corner, and an Ezechiel, an Oseas, with diuers other out of the olde Testament, which they set al together on a heape, and will defend them­selues therewith, that the stedfast successiō and that long continued race of the Popes, Cardinals, Bishoppes, and Archbishops, are in no wise that right token, and that vncounterfeyt marke of the Church, but y ^e onely the sincere worde of God: when as that is in our mouthes and in our heartes, and in the mouthes and heartes of our chil­dren, Esai. 59.21. accompanied with the right vse of the Sacraments, according to the perfit ordei­ning of Christ Iesus, who is the only head of the Church and congregation: in whom all people are ioyntly vnited, euery one ac­cording to the measure of the gift which he hath receiued of the head, Ephe. 4.15, 16. to the ful growth of the whole body in loue. Well, well: when they haue done all their prating, Colo. 1.18. and 2.19. yet must this needes be true: That they are but He­retikes, [Page 3] and smel after the fagot, the good yere and all, the cause why: For that they doe not beleeue all that the holy Church doth beleeue, and without the Church is no saluation: but all such as fall from her, must be burnt like fagottes: for to that end haue we a plaine text of Scripture, which saith thus: Iohn 15.6. which wit­nes is to this pur­pose set foorth of Iohn Audre as Panormitanus, Ho­stiensis, Ber­nardus Lut­zenburgen. in the 4. boke of the Heretikes in the 5. part, and by other moe Catholike wr [...]ters. Who soeuer doeth not abyde in me, shall be cast out of the vineyarde, as a branche, and there wither: and men ga­ther those branches, and cast them in the fire, and burne them.

And this same is apparent out of the se­cond point of this Epistle nowe folowing: Whereas Gentianus doeth openly cōfesse, that at al times and for euer, there haue bin some men which haue helde the same opini­ons, & set forth the like learning, that these Lutheranes and Huguenotes do nowe fol­lowe. But he answereth the matter thus: That such haue alway bene banished and cursed for heretikes: and all this is verie true. Iohn Patri­arch of Cō ­stantinople. For euer since that Iohn the Archfa­ther, Patriarch of Constantinople, began to take vpon him to be the vniuersall Bi­shop of all Bishops within Christendome: which attempt the Pope of Rome dyd in the beginning stoutly withstande: and that [Page] then afterwardes Boniface the thirde did obteyne that tytle for him selfe, Bonifac [...]us [...]. the first head of ho­ly Church. Phocas. and was by the Emperour Phocas declared Cheefe or superiour Bishop ouer all Christendome, and ordeined the head of the Church: which thing was brought to passe in the yeere of our Lord 680. From that time forward (I saye) there haue alwayes bene many facti­ous and busie fellowes stirring abroade, which as well by writing, as preaching, haue withstoode the Pope, and condemned his doctrine, decrees and ordinances, euen by the Scripture: yea, and blazed and set him selfe forth for an Antichrist, Popes ac­co [...] for Antichrists alledging (euen as our Heretikes nowe do) that men ought to repose themselues and buyld vpon the sincere word of God onely: and further, to holde and esteeme all ordinances of the Popes (not agreeing with the Scripture) for deuilishe doctrine. But, as before is de­clared, such haue alwayes bin reputed and condemned for Heretikes. Therefore, to the ende that no man shall thinke this to be nowe a new dealing of the holy Church, to condemne these Lutheranes and Hugue­notes for Heretikes: and likewise, that no man shall suppose, that this their doctrine and Articles, which they set forth are first [Page 4] growen in their gardens: I will theref [...]e make here a brief discourse of such, as haue here before set forth these matters, as well by mouth, as by writing, to make it plaine­ly appeare to the worlde, that there is not one Article which they bring forth, but i [...] hath bene long before [...]et a b [...]che openly▪ & that the holy Church of Rome hath both punished, and condemned it for heresie.

Then to begin withall, it is plaine, that the Grekes haue alwayes da [...]pe [...]ly with­stoode the holy Pope of Rome, The Grekes against the Pope of Rome. and would neuer acknowledge him neither for Pope, nor for the head of the Church: like as yet euen in these dayes they do not: in so much as in the yere of our Lorde 1328. at which tyme Pope Iohn the 23. had written very wisely and sharpely, to the Grekes, Iohannes the 23. pope. and by many wordes defended the cause, That first there was but one only Church, whereof he ought to be the head, vnder whom all Chri­stendome ought to submit them selues: they dyd againe sende him this answere which followeth. The Grekes do answere pope Iohn. This doth Iohn Man-deuil write of in his 7. booke.

We beleeue verely, that thine authori­tie is great, ouer thine owne subiectes: yet we can not well beare with thy loftines, and vnmeasurable pride: neither allowe [Page] thy vnsatiable couetousnesse. Therefore the deuill be with thee, for God is with vs.

Notwithstāding that some of their Em­bassadours did in the Councell of Ferrara, in the tyme of Pope Eugenius 4. agree therevnto: E [...]genius 4 but without consent or commis­sion of their Church, which did afterwards call backe, and adnihilate the same. But long before that time, not onely the cōmon people of the Greekes, but the Emperours them selues likewise, were aduersaries to the Pope of Rome: about the setting vp and praying to Images. For about the yere of our Lord 730. the Emperors Con­stantine 5. and 6. and Leo Isaurus, Constanti­ [...]us. Leo. did with full aduise and consent of the Councell, as well out of the Scripture, as of the ancient Fathers, conclude:

That men should in no wise, for the ser­uice of God, Images forbidden & despised. neither set vp, nor pray to a­nie Images: but did likewise vtterly break down & destroy al Images before made and set vp.

The cause wherefore the Popes did diuide the EmpireFor which cause the Popes of Rome did conceiue such malice and hatred against them, that from thence forth, they sought al maner of meanes and wayes to diuide and [Page 5] ouerthrowe the Emperial state: like as in continuance of time they brought it so to passe. And likewise, not only the Greekes, The Grekes and the Germanes did withstande the forbid­ding of prie­stes to ma­rie, [...]il Bo­niface 8. did set it vp by force. Berthramus but the Germanes also, did long time with­stand the forbidding of Priestes to marrie, till at length the Popes (and that specially Bonifacius 8.) did by maine force bring it to passe, and establishe the same.

In the yere 840. one Berthrame, a stout and a learned man, rose vp, who did man­fully withstande the Romishe doctrine, as touching their Transubstantiation, dedica­ting to Charles the French King, brother of Lothorius, a notorious booke made for that purpose: and did likewise in an other booke confirmed by the Scriptures, Nota. and strongly defended by the holy Fathers, set forth the doctrine of Predestination, which these Heretikes do nowe so earnestly stand vpon. And about the yere 869. did Iohan­nes Scotus followe him, Io. Scotus. writing against Transubstantiation, Berēgarius. euen as Beringarius about the yere 839. had done the like. And in y ^e yere of our Lord 964. Huldricus Bishop of Auxburge. Huldrike Bishop of Auxburge, by his writing reuoked again the saide commaundement of forbidding Priestes to marrie. After whom, about the yere 1240. Bernard started vp, Bernardus. who wrote [Page] very much of Predestination, and against Freewill: nothing vnlike the doctrine of the Lutheranes and Huguenotes: yea, and did very stoutly striue against the Priestes and Prelates, calling them, The seruantes of Antichrist: and making of the Prelates, Pilates. Iohannes Sarisburien. Whom in the yere 1157. Iohan­nes of Sarisburie did folowe, and wrote a booke called Obiurgium Clericorum: and another named Polycraticus: wherein hee doeth pull the whole Clergie vengeably o­uer the coles, and setteth them out for Pha­riseis and false teachers: calling the Pope, Antichrist: and Rome, The hoore of Baby­lon. And likewise a litle before that, had Arnolde the Bishop of Brixen set vp ear­nestly against the Priestes, denying flatly, that the sworde of gouernement should anie whit apperteyne vnto them: yea, euen at the same time was there one Peter Bloix, Petrus Bloix. which wrote openly thus:

That Rome was the right Babylō, wher­of S. Iohn did prophesie: and that the Officialles of the Romish Court were de­uilish Griphines: Deuilish Griphines. and the Priestes, verie Calues of Bethel, Baals Priests, Aegyptia­cal idols: and that euery thing was to be solde at Rome for money.

[Page 6]About the same time in the yere 1160. started vp in France a quicke fellowe, and a worshipfull Burgesse of the Towne of Lyons, named Petrus Valdo, Petrus Val­do. who hauing studied the Scriptures very diligently, be­gan to set vp a newe doctrine, which did hit as iust vpon the doctrine of these Hugue­notes, as might be. He left manye Disci­ples after him, in so much that a remnant is remayning yet to this day. After that came Petrus de Vinea, Petrus de Vinea. Chauncelour to the Emperour Frederike 2. and was in the yere 1240. who went about likewise to robbe our holy father the Pope of his inti­tuled authoritie and iurisdiction, ray [...]ing vpon him out of measure. And after came Guilielmus de sancto Amore, Guilielmus de sancto Amore. in the yeere 1260. who layde loade exceedingly vpon the Prelates, Monkes, and Friers: and did reckon them for subiectes of Antichrist. Whose opinions were after in the yeere 1275. by one Laurence an Englishe Doc­tor at Paris, stoutly defended and cōfirmed. Againe, in the yere 1306. came abroad one Petrus Cassiodorus, a Gentleman, Petrus Cass. and ve­ry well learned: who did altogether spil the potage. For his writing and doctrine was, euen as though he had studied all the dayes [Page] of his life in the bookes of Luther and Cal­uin: and he made of the Pope a Nabucho­donosor. After that, in the yere 1314. did followe one Dulsimus of Nauarra. Dulsimus. And in the yeere 1315. Arnoldus de villa Noua, who caried water all ouer one bridge. And at last, in y ^e yere 1383. came forth the great Archeheretike Iohn Wiclef, Iohn VVi­clef. who threw all the spindles of the holy Church of Rome in the ashes: for he was a naturall Zwinglian, or Caluinist: and of him sproong vp Iohn Hus, Iohn Hus. in the yeere 1405. which was the fa­ther of all Lutheranes. Hee it was which came with Hieronymus of Prage to y ^e Coū ­cell of Constance, Hieronym. de Praga. there to defende his doc­trine by scripture: but there he was taught a newe lesson: for in place of disputation, they were both burnt at a stake. And yet that notwithstanding, their doctrine euer since that time hath bene accepted in many places: and by many stout fellowes confir­med. Like as there was one Nicholaus Clemangis, Nicholaus Clemangis. a Doctor of Paris, and Bishop of Bayone in France: Oldecastell, Lorde Cobham, Oldecastell. and Knight of the order of the Garter: and within a litle while after, one William Wight in Englande: VVight. and Paule Crawe, Paul Cravv with many other, in the countrie of [Page 7] Rome, Hieronymus Sauanerola in Italie, Hieronym. Sauanerol [...] and a number of other more: all which yet were by the Church of Rome banished and condemned for heretikes: yea, & where they could be gotten, put to death.

In summe, all such, as at any time haue taken vpon them, to set forth any like mat­ter against the Church of Rome, haue al­way bene of the most holy Popes banished and accursed, together with all them which would by any meanes mainteyne or defend them. In so much, that Emperours and Kings: yea, whole countries haue (for with­standing the Pope) bene excommunicated and condemned for heretikes: yea, & (which is of greater importance) one Okam, Okam and Dante. and Dante, good Catholike men, were by Pope Benedict 3. condemned for Heretikes: only because they did mainteine, That Empe­rours holde their Empires of God, and not of the Pope: and yet notwithstanding, that in all other matters they did throughly pro­fesse the Popes doctrine.

I say nothing, what is meete to be done to these new Heretikes, who go about to roote out and destroy the whole founda­tion of the Romish schole, and take vpon them to face vs out with their Paul, with [Page] their Esaie & their Ieremie. What a mis­chiefe! Do they not know that those fel­lowes, whome they alledge and bring vs forth, were likewise esteemed for Heretikes, as well as they are themselues? Yea▪ in so much that one of them was hanged, another was burnt, the third clouen tho­rough the middest with a saw, the fourth set vpon a wheele, &c. And therefore are we no more moued for them, than for a bladder full of beanes.

For the holy Church of Rome would ne­uer accept their doctrine, but vpon this bar­gaine and condition, to wit, that shee might alway applie the same as she should thinke good, and as might best come to passe for her selfe: and that no reuoking, nor reuol­ting, nor appellatiō should be made against her doings: no, nor that the name of Iesus Christ should in that case serue: like as shall by vs shortly in the part next folowing be declared at large. For this verely is most true, that if our blessed Lorde him selfe, would haue followed the exposition and cō ­mentarie, The Pha­riseis glo­ses. which the Priestes, Phariseis, & Doctours had at that time made vpon the holy Scriptures, in the name of the holye Church, he had neuer bene crucified, or han­ged [Page 8] vpon the crosse. But because that hee would (full wisely) go and bring in newe matters, and so set vp a newe reformation, according to the text and doctrine of the Gospell (like as these Heretikes go about nowe to do) therfore did they deale so hard­ly with him. Notwithstanding that, nowe since the holy Church of Rome hath so fine­ly handled and set forth this newe religion of Christ, and brought it vnto such a trim frame, that nowe it is very gladly receyued of euery one in a maner: yea, and if it were so, that these Huguenotes would accept the same, setting it forth likewise, surely, men would no more be so readie to bring them to a stake, as heretofore they haue done: yea, and pretend hereafter to do.

But nowe, to come to our matter againe, it is necessarie, that we well consider, and substantially declare, wherein the worthi­nes and authoritie of the holy Church doth specially consist: & what commandements, traditions, and ordinances of the same, men must receyue and accept, without all con­tradiction or gainsaying.

And this (for so much as our Doctors of Louen are troubled with so manye other profounde and deepe questions, that they [Page] haue not the leasure to set out this point ef­fectually) is notwithstanding, the right ground and foūdation of all their building: yea, and is most needefull to our saluation, and to the extirpation and rooting out of all heresies. For it may be demanded, Whe­ther men shall holde for commandementes and traditions of the Church, only & alone, that which is plainely set forth in the scrip­tures of the olde and newe Testamentes? Or els, that which the olde holy Fathers & Doctours, as Augustine, Chrysostome, Hierome, and such like haue left behinde them in their bookes and writings: or a great deale rather, that which hath ben con­cluded in the holy Councels: either els that which the holy Popes of Rome haue ordei­ned and enioyned: or, last of all, that which is scraped together out of the one and the other: all layd in one Pastie, and baked in one Cake: and which is nowe in our dayes obserued in the holy Catholike Church of Rome?

The 2. Chapter. VVhereby is declared that the Church, vvith her povver and authoritie, can not be inclosed vvith in the pales of the holy Scripture, but that the Church may adde to the Scripture, or take from it, vvhat she thinkes good: and therevpon are many examples, and profoūd reasons alledged.

[Page 9]VPon this demande & profound pro­position, very much might be saide: The church is aboue the Scrip­ture. but we will make short of the matter. And to begin withal, we conclude with our Master Gentianus, and with the holy Coū ­cell of Trent, That all they which woulde inclose the power and the authoritie of the Church within the limites & bounds of the holy Scripture, (as though the ho­ly Catholike church of Rome could reade no further, than is spelled before to her in the Bible) are euill and naughty here­tikes: yea, they are euen of those Aposta­taes or backsliders, to whom our Master Gentianus hath written this his Epistle. For as touching that, for the defence of their opinions, they bring forth, howe it is written, That none shall either put to it, Deut. 4.1, 12, 32. Pro. 30.6. Apo. 22.18. This is thus set forth by Ioh. Ecki [...]s in his book called En­chiridium loco. com. Guilielmus Blindasinus or take from it one iote: that is simply spoken to the Iewes Rabbines onely: so that they should not take any such thing vpon them, as to change any words of the texte, and to correct Magnificat, like as they haue presumed to do, as mē may see clearly & without a candle, by the honourable Bishop Guili­elmus Blindasinus, in his booke intituled, De optimo genere interpretandi: w [...]ch is to say, Of the best and surest maner of [Page] expounding or interpreting. For therein he doeth shew very plainly, that al Hebrew textes of the Bible are falsified, and emba­ced, by the Iewes: yea, and the like is done to all the textes in Greeke of the new Te­stament, by some Heretikes & enemies of the trueth. So that neither Christ, nor his Apostles, nor anie of the olde Doctours, should haue had the right Bible, but onelie our most holy Catholike Church of Rome, which only was borne vnder the right Pla­net, and shee alone hath shot downe the Po­pingaie. Therefore must the texte, before specified, be vnderstoode and meant of the Iewes alone, and of such like Heretikes, which haue so falsified the textes of the Bible.

But you may not gather by this, that the holy Church of Rome is not licenced to ad vnto the Scripture, whatsoeuer shee doeth marke to be yet lacking, and to innouate, change, and remoue al that tendeth not per­fectly to her purpose. For you see daily, that she doeth freely take vpon her so to do: and furthermore, she doth punish for ranke He­retikes, all such as will not allowe and ac­cept her adding, and changing, for the per­fite worde of God.

[Page 10]Men do knowe very well, The ten cō mādemēts falsified. Look in the Catechisme or the sūme of our be­leeue, prin­ted at Ant­werp by the commande­ment of the King of Spaine. Item, look in Thomas de Aquino vpō the ten commande­ments, and vpon al the catholike doctours euerie one of them. All which haue cleane left out the se­conde com­mandemēt▪ in the lett­ting foorth of the ten commandements. Mat. 26.27. Ma [...]. 14.23. Lu. 22.17. 1. Cor. 11.2 [...] Marke, touching this, the Master of the Sentences in the 4. booke the 12. dist. 4. ca. And vpon the Encherid. of Eckius in the booke of Bernard of Luxen. In the 12. part of the 4. booke of Heretikes, and in al other Catholike writers, who do specially treate of this matter. that shee hath finely conueyed out of the Register of y ^e ten commandements, the seconde commande­ment, which was, That no Images should be made, nor fashioned: because shee did perceiue, y ^e Heretiks would alledge y ^e same, to the hinderance both of he & she Saintes, which stand vpon the altars in the Church.

Furthermore, because men shuld not lacke the number of ten, shee hath taken the last commandement, speaking of desire, and di­uided the same in two, & so made the tailes agree iust. And likewise, notwithstanding that our Lord Iesus Christ had openly cō ­manded, That the Communion should bee ministred, as wel with wine as with bread: yet the holy Catholike Church of Rome, considering the great daunger which was therein, for that the wine might be spilt: or being in the winter, freeze: or be turned into sowre vineger: if it should be long kept in a Pixe, or litle Sacrament Boxe. And especiallye, considering that when they shoulde haue dealte the Wine abroade, [Page] the common people might haue thought, whether that the long racked bodye were without bloud, or at the least, that there could be no right and perfite Transubstan­tiation and changing of the bread into the very body of our Lorde Iesus Christe. In this behalfe hath she cōsidered further, and hath bene better aduised than our Lord him selfe was: and so hath forbiddē the laie peo­ple the Chalice. This stan­deth in the third booke of the Coū ­cels, in the Councell of Constance, in the 14. ses­sion. For thus the Councel of Constance doeth decree, That notwith­standing Christ, after supper, did ordeyne and minister vnto his Disciples the most blessed Sacrament vnder both kindes of bread and of wine. And although that in the first ancient Church of the faithfull, the same was alwayes vsed vnder both kindes: neuerthelesse, seeing that the con­trarie vse & custome is not without great occasion, and willingly now put in vre, for the auoyding and eschewing of some in­conueniences and perilles: therefore shal all Patriarches, Prelates, Archbishops, & Bishoppes, curse and excommunicate all such, as shall take vpon them to minister vnto the common people the Sacrament in that maner. And so far forth as such do not turne & recant, then they to be deli­uered [Page 11] into the handes of the temporall Iudges to be by them arbitrally executed. And herevpon did the President of y ^e Coun­cell, named Ostiensis, in the name of all the whole College of Cardinals, and all other Bishops after him, answere, Placet: which is to say, So it pleaseth vs. So that it is e­uident, that the ancient maner & good mea­ning of the Church maye cleane alter & vt­terly abolish the commandement of Christ, & the olde custome of the Apostles, & their Disciples. We do likewise see, y ^t notwith­standing S. Paul (by inspiration of the ho­ly Ghost) cōmanded, 1. Cor. 7.9. and 2. That whosoeuer did feele that weakenes in him selfe, that hee could not liue chaste, should take a wife: for that it was better to marrie than to burne. And he did (in a maner by speciall words) command the same to the Bishops and other Ministers of Gods worde, say­ing: That they should haue their wiues & their children brought vp in the feare of God. And further, That mariage is holy, 1. Timo. 3.4. A charge to the bishops Heb. 13.4. 1. Tim. 3.4. and commendable in all men: yea, he did esteeme, The forbidding of mariage, for a doctrine of deuils.

And yet, all this notwithstanding, our holy Mother the Church of Rome, seeing [Page] deeper into the matter: and for the eschew­ing of manie inconueniences, This is set foorth in plain words in the De­crees of the Popes in the Chap. Proposuisti, in the 82. dist. and in the Chap. Decreminus the 22. dist. and in the chap. Tene. the 31. dist. it is like­wise in the book of the Sentences, in the 17. dist. [...]n the 4 chap. hath expres­ly and slatly commaunded Priestes, Bi­shoppes, and al spiritual persons, that they in no wise shall take vpon them the state of Matrimonie, teaching precisely the con­trarie to the doctrine before specified, That the state of Matrimonie, is nothing else, but plaine vncleanesse, filthie, and shame­full: yea, a great and foule spot vnto car­nall copulation: In so much, that such, as giue themselues therevnto, cannot be ac­ceptable before God: for that it is writ­tē: Who so liues after the flesh, cannot be acceptable before God: and haue there­fore concluded, that it is not decent, that a holy Priest, who is the temple of the ho­ly Ghost, should become a slaue to the ly­ing with a woman, and to fleshly lust. Like as in the Popes decrees and Decre­tales is specially set forth.

Moreouer, touching the same point, it is concluded in the saide Decrees, In the 4. Epist. of Pope Cere. in the first book of coū cels fol. 422 col. 2. and 423. That the doctrine of the holy Church, is nowe more perfite, than either the doctrine of Iesus, the sonne of God, or of his Apostles, hath bene in times past. For thus the text saith, Before that the Gospell was corrected, a­mended, [Page 12] and expounded, This stan­deth euen thus word for word in the booke of Decrees in the chap. Sors nō est, causa. 26. quaest. 2. there were ma­nie things permitted, which nowe, since the time is come, that all the doctrine is made perfit, are clearely abolished and ta­ken away, as especially, notwithstanding that the mariage of Priests was neither by the Lawe, by the Gospell, nor the doc­trine of the Apostles, forbidden, yet hath the holy Church flatly forbiddē the same.

We do likewise plainely see, that Iesus Christ hath streightly forbidden, Math. 5.32.19, 7. Mar. 10.4. Luke 16.18. 1. Cor. 7.10, any dispē ­sation for Matrimonie, & hath specially de­clared, That who soeuer doeth leaue his wife (except it be for adulterie) and doth marie another, is a whooremonger.

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

Now let vs further see, that the most holy & honorable Popes Iulius, Innocentius, & Colestinus, being with a great number of Bishops & Prelates stately & iudicially as­sembled in y ^e holy Ghost, in S. Peters church at Rome, haue cōcluded, iudged, & pronoū ­ced, whatsoeuer Christ notwithstāding had [Page] thereof spoken & saide. That if so be there were anie which were married together, Christning breakes matrimonie of the com­mon & laye people. and had christened the children at y ^e fount, the one of the other before should be diuor­ced: and the woman to haue her marriage good restored backe againe, and within a yeere after, it should be lawfull for her to marie another man: and for him to marrie another woman.

Euē as our holy father y ^e pope of Rome, Deus dedit doth openly testifie in a letter, Deus dedit. which for a perpetuall memorie is written in the booke of Councels, word for worde: and likewise entred in the Register of the Popes decrees and ordinances: yet, ouer & besides this, In the chap. Peruenit, causa 31. quaest. 1. the holy Church hath conclu­ded, that if any Nonne, Baggine sister, or other, should marie a husbande, the Bishop of that Diocesse, where they dwelt, should diuorce them, Conc. Trib. the 6. chap. & in the de­crees in the cap. Impu. & in the ca. Si quis sacr. caus. 27. quaest. 1. In the chap. Hac ratione cau. 31. qu. [...]. & cause the Nonne to returne and take vpon her againe her vowe of cha­stitie. Like as in Concilio Triburino, and by the Popes lawes is concluded & com­manded. Out of the same authoritie hath the foresaid holy Church likewise cōcluded, That what woman soeuer after the decease of her first husband, should marrie agayne, shee was an open and common harlotte, [Page 13] not regarding at all that which S. Paule in his time had written directly to the cō ­trarie: Rom. 7.2.3. 1. Cor. 7.9.28. 1. Tim. 5.14. yea, had moreouer straitly charged and commanded the yong widowes, That vnlesse they coulde well liue a continent and chast life, they should marie againe.

After this, did not S. Paul, or rather the spirit of God by the mouth of S. Paul, di­rectly forbid any straunge language to be vsed in the Churches and congregations, Strange languages in the Church. ordeyned for the seruice of God: neither in prayer, nor in thankesgiuing, nor in singing, nor in prophesying? Yea, he did greatly rebuke the Corinthians for so do­ing in their congregations. 1. Cor. 14. the whole chapter thorough. And yet men plainly see, that the holy Church of Rome, doth minister her Masses, her Mattens & Euensong, prayers, and song, al in Latine: and some times therewith doeth mingle, Greeke and Hebrew wordes. In such sort as that, not onely the common people, but the Priestes and Bishops likewise do not vnderstand it.

Yet will the holye Church haue it so done, yea, and puniseth such as woulde otherwise vse it, like damned heretikes. Like as out of Eckius, Piggius, Hosius, E [...]lcius in his Enchei­redion. and other Catholike writers is manifest [Page] and plaine to be seene. Figius in libro cont. Hosius in a certeine boke which he set out of this matter onely. Then hereby of ne­cessitie must followe, that the Church hath a full and resolute power ouer the expresse worde of God, aboue the cōmandement & ordenāce of Iesus Christ, and aboue all the scriptures of y ^e Prophets & Apostles. But what neede is it (I pray you) to bring so many and diuerse ensamples one by one, for the deference of this matter? Sithence we see euidently, that shee in all her deuo­tions, Gods seruices, and ceremonies, doth alter the expresse wordes of the Scripture: yea, doeth openly and wilfully ouertread it, euen as though it were done in spite and anger of the holy Scripture in the Bible.

For by the holy Scripture it is open­ly, and vpon great paynes Deu. 4.2.5 32.12.4, 8.13.32. Iere. 11.4.8. Esai. 1.12.2 [...].13. Mat. 15.9. Col. 2.20, 21, 22, 23. Exod. 20.4 5.22. Deu. 12.8.9 Leuit. 26.1 Deut. 4. whole tho­rough. Deut. 16 [...]22 Esai. 40.41 42. whole through. Iere. 10. Abacuk. 2. Ps. 115. and in other in­numerable places. earnestly for­bidden, That in the seruing of God, first no commandements, traditions, nor de­uises of men shall bee vsed, nor take anie place, but to rest wholy and onely vpon the special commandements of God, and to do thereafter: Finally, to turne neither to the right hand or to the left.

Secondarily, not to make or haue anie Image or similitude▪ carued or molten, nor shall vse the shape or likenesse of a­nie [Page 14] such, thereby to shewe or set forth the spirituall forme and incorporable maie­stie of God, by earthly things, and dumbe and dead creatures.

Thirdely, that no man shall vse anie witchcraft, sorcerie, 1. Iohn. 5.21 Leui. 19.26 De [...]t. 18.10, 11. or inchantment of a­nie creature, to the intent to giue to the creatures that be senselesse and voyde of life, anie might or worthinesse, other then by nature is prescribed vnto them. Which thing is likewise by all Coun­cels and Synodes, as well Iudiciall as Ca­nonicall, openly and straytelie forbidden.

Here agaynst (notwithstanding) hath it pleased our dearely beloued mother, Con. Lao­dicen ca 30 Con. Cart. cap. 39. cap. Non opor­tet. cap. Au­guris. caus. 26 quaest. 5. L. Vnica co. de thesauris lib. 10 cap. illos. 26. quaest. 2. the ho­ly Church of Rome, to vse her full and in­estimable authoritie and power, and so without hauing anie respect at all to that which is aboue written, hath (to beginne withall) sette vp a certaine kinde of ser­uing of God, which is altogether contra­rie to the good opinions, traditions, and ordinances of all men. For besides that the blessed Masse, is by diuerse Popes, Cardi­nals, and Bishops, at sundrie times, and in sundrie places, raked vp in a huge heape, & with many peeces & patches of mens deui­ses, like to a beggers cloke sowed together [Page] besides so many traditions of idle heades, which the holy Church of Rome hath re­ceyued for a perfite seruing of God: as fa­sting dayes, yeares of grace, differences and diuersities of dayes, of meates, of clo­thing, consecrating of Churches, of altars, of candles, pilgrimages, Letanies, Kyrie­elesons, Images, Processions, holy ashes, holy Paceegges, and flanes, palmes and palme boughes, Albes, Copes, Maniples, Vestmēts, Miters, Staues, fooles hoods, Shelles, and Belles, Paxes, licking of rotten bones, carying of the Pixe about, and praying to a lumpe of doaw, fasting vpon certaine speciall dayes, creeping vp­on knees before a Crosse of wood, buying of Bulles and pardons, mumbling of Pa­ter nosters and Aue Maries, by tale, vpon a paire of Beades, before a dumbe image, shauing of crowne and beard, to giue bles­sing with two fingers: and ten thousande more such prankes.

Yet, aboue al, this is by the holy Church (as it were in spite of God and his word) ordeyned, That euery man being a good Catholike, maye appoint and choose for himselfe a Saint and patrone, erect a new image, and specially build a new chappel, [Page 15] and an altar, set vp a newe and particular religion, weare a peculiar or special kinde of garment, assume and take a seuerall vse of meates and ceremonies: finally, and to conclude, doe what soeuer his good mea­ning and intent persuadeth him vnto.

Secondarily, it is so, that our deare mo­ther will not set vp any seruing of God, but shee must of necessitie haue therevnto all sortes of ymages, as well carued as painted: and worship the same by knee­ling and praying with burning of candles, with kissing and licking, with pilgrima­ges, and other such like deuotions. And in setting vp the sayde images in all high wayes, in all streetes, and in all corners, e­uen as for an euident token and protesta­tion, that they neither do once thinke vpon Gods commandement set forth in the holy Scripture, neither wil be subiect or bounde to the same.

Thirdly, all her diuine seruice, Coniuring. all her ceremonies and deuotions, and all her holi­nesse, is grounded in cōiuring of creatures, and worshipping the same: and in flat sor­cerie and witchcraft, in working whereof they speake vnto the dumbe creatures, as though they had as much vnderstanding as [Page] the Priests themselues, and so do abuse the blessed name of God, and the textes of the holy Scripture openlye, and without re­spect.

The water is by them exorcised or con­iured by these wordes: This con­iuratiō you shall find worde for word in the Masse booke. I coniure thee thou creature of water: In the name of the father, the sonne, and the holy ghost, to the ende thou become a chosen water to take away all the power of the diuell, and that thou mayest driue awaye and con­founde the diuell him selfe with all his wicked Angels, &c.

The oyle and the balme are coniured and bewitched, with much mumbling, blowen vpon with many breathings, with three times crying, All haile holy oyle, three times, All haile holy annoyntment, and three times, All haile holy baulme, And then it is kept for a most holy thing in a fine vessell therefore made, and so caried along the streets by the Priests, with great deuotion and prayer.

The salt is coniured in this maner: I do coniure thee thou creature of salt, More con­iurations. by the liuing God, by the true God, by the holy God, and by the same God, which commanded Helias to cast thee into the [Page 16] water, to take away the vnwholesomnesse of the water, that thou mayest become an exorcised or coniured salt, Nota. to the saluati­on of the faythfull, and to worke the pre­seruation both of bodie and soule, to all them which shall enioy thee: and that all the subtiltie, wilinesse, and filthie in­tents of the Diuell: and that all wicked spirites maye flee from that place where thou art scattered and cast abrode. And then is this salt mingled with the foresayde water, to be the right purger and sancti­fier of the people, wherethrough all the po­wer and might of the diuell is withstood, & our daily sinnes therewith finely cleansed.

Nowe, besides all this, shee doeth ex­orcise and coniure certeine hearbes, vpon certeine dayes, to the health both of bodie and soule, and to driue away all daunge­rous hurt, all diuelish bewitching, all pesti­lence, vnwholsomnesse, and corruption of the ayre. Shee doeth coniure and exorcise the candles, the waxe and the tallow, to the qualifying and extinguishment of thunder and lightening.

Also she doth exorcise and coniure beads of wood, of stone, of corrall, and of all o­ther stuffe: whereby they receyue great [Page] power against sinne, the diuell and hel. And (which is more) shee doeth not let these thinges be thus coniured by the Pope and Priests onely, but the Pope may (whenso­euer it shall please him) giue the like power and authoritie, to whom soeuer he will, be it man or woman. This may well appeare and be perceyued of all men, by the exam­ple of a worthie matrone of Spaine called Senora Maria Osorio, Senora Maria Osorio. who did obteyne of Pope Paule 3. licence and power, for her selfe and twelue of her bloud, to coniure and holowe such beades: and these beades were of this might, that whensoeuer any person did saye a Pater noster thervpon, although it were done without deuotion, or once thin­king of the matter: yet did they thereby ob­teyne forgiuenesse of the thirde part of their sinnes. And for this cause were the balles of these beades made of Copper, and set in the Church, where was set out by them in print, their full might, with all their pro­perties and nature, as is before declared: so as at this day men may openly see by the common people, which come and say their Pater nosters vpon their beades there, hol­ding their handes vpon those balles, that thereby they may obteyne the forgiuenesse [Page 17] of their sinnes.

Nowe, ouer and aboue all this, Christning and coniu­ring of Belles. the Belles are not onely coniured and hallo­wed, but are also baptized: and haue ap­poynted for them Godfathers, which holde the rope (wherewith they are tyed) in their handes, and do answere and say, Amen, Bonifa. 8. C. alma mater F. adijci­mus, de sen­ten in sexto And Gre­gorie 9. Ea permittim, in decreta. 4 de Senten­tia excom­municat. Peruse like wise Philippum Fran­cum vpon the saide Cant. Alma mater. F. ad­ijcimus nu. 4. & other Canonists. Caldar. in tract de interdictis. in par. un. [...]7 Iohn Cald. Albert. de Rosat. in dictionario sup [...]r verbo Campane. to that which the Suffragane or Bishop doth speake or demaund of the Bell. And then they put a newe cote or garment vpon the Bell, and so coniure it, to the driuing away of all the power, craft, and subtiltie of the diuell, and to the benefite and profite of the soules of them that bee deade (special­ly, if they bee riche, and can pay the Sex­ton well:) and for many other like things. In so much that the Belles are so holy, that so long as the Church or the people are (vpon anie occasion) excommunicate, they may not be rong. Like as by Pope Boni­facius 8. and Gregorie 9. is manifestly ordeined: although yet it is (of speciall grace) permitted, to toll the Aue Maria, as Iohannes Caldarinus hathe trimlie written.

And this (I assure you) is no small matter. For Doctour Albericus de Rosato doth declare, that the religious had amōgst [Page] themselues at Rome, a long and weightie dissention, wherevpon great processes were mainteyned, Processes for the knolling of Aue Maria. and all about this: namely, which of all the Orders shoulde first knolle the Aue Maria in the morning▪ which processes did long endure, till at the last it was concluded, and adiudged, that they which were first vp, should first knoll. Euen after the maner of kine, who alway let the formost go before, and the last fol­lowe after. Why (I praye you,) hath it not bene seene, that the Spaniardes (which are the first sweete and most deare children of the holy Church of Rome, comming nowe of late to Groninghen in Friseland, did there christen, coniure, & hallow theyr Ensignes: Christning of ensignes. naming one Barbara, another Katharine, &c. I saye nothing, howe they coniure the diuell out of yong children, which are brought to be christened: euen as though the yong children (to whome Christ doeth witnesse the kingdome of heauen to belong, and be those which with their fathers are conteyned vnder Gods promises, and made cleane by the bloud of Iesus Christ) were possessed with the Diuell.

The Masse (I pray you) what is it, but [Page 18] a plaine coniuring, sorcerie, or witchcraft▪ Wherein the breade and the wine, which are but dumbe creatures, are (by the brea­thing of the Priest, and the power of fiue woordes) conuerted into fleshe and bloud. So that it is most apparaunt, that all her Religion, all her diuine Seruice, and ceremonies, are full of witchcraft, sorce­rie, and coniuring: full of ydolatrie, set­ting vppe of Images, and giuing them worshippe, full of mennes traditions, in­stitutions, and deuises: and in conclu­sion, full of all that, which by the holy scrip­ture is openly reproued, and plainely for­bidden. So that (verelie) these Here­tikes must needes bee verie blinde, if they doe not well perceyue, that the power, the ordinaunce, and authoritie of the ho­ly Church of Rome, neyther can, nor will bee shutte in, nor hedged about, with the pales and walles of the holy Scrip­ture. For, see here: this is that, which the steadfast pillar of the Theologie of Louen, Iodocus Tiletanus himselfe hath openly written: Iodocus Tiletanus not conten­ted with the Gospel.

We are not satisfied (sayeth he) with that which the Apostles or the Gospell doe declare: but wee saye, that as [Page] well before as after, there are diuers mat­ters of importance, and weight accepted and receiued, In his booke written agaynst the confessiō of the prea­chers of Antwerpe. out of a doctrine which is no where set forth in writing. For we do blesse the water, wherewith we baptize, and the oyle, wherewith we anoynt: yea, and besides that, him that is christened. And (I praye you) out of what scripture haue we learned the same? Haue we it out of a secret and vnwritten ordinance? And further. What Scripture hath taught vs to grease with oyle? Yea, (I pray you) from whence commeth it, that wee doe dippe the childe three times in the wa­ter? Doeth it not come out of this hid­den and vndisclosed doctrine, which our forefathers haue receyued closely, without any curiositie: and do obserue it still, &c?

But what neede haue I to trauell much for the establishing hereof: seeing there is a generall rule in the holy Church of Rome, That the Pope maye frank­lye This is also specified▪ in [...]ecisio­nibus rote, in decisio. 1. num. 3. in nouis & Anton. Ma­ria in addit. 1 decis. rote nouas de Bigamis nu [...] [...]. & is like­wise defēded by the Iurist Ca [...]olo rui­no in cons. 109. num. 1 in the 5. booke, and of Sigismū ­dus Neapo­litanus. ordeyne and commaunde contrarie to the writing, doctrine and ordinaunce of the Apostle Paule? Considering likewise in especiall, that (as Eckius in Encherid. Locorum communi [...], in the chap. Ecclesia. Eckius hath set downe) Christ did neuer commaunde his Apo­stles [Page 19] to write: but to preach. True it is that Paule doeth defende, saying: 2 Tim. 3.15.16.17. That the blessed woorde of God is set foorth, and is sufficient to instruct, to teache, to punishe, to amende: yea, and wholie apte, and sufficient, to make men wise ynoughe for their saluation, and to in­struct them sufficientlye to all good workes. And that, who soeuer shall teach any other Gospell, than that which hee hath taught, (though hee were an An­gel from heauen,) is accursed. 1. Gal. 8.9. But all that must bee vnderstoode of the tyme, wherein hee was, whilest the Church was yet in her infancie or childehoode, and laye in the cradle. For it was yet neces­sarie for her then, to drinke such milke, Cap so [...]s. non est. 26. qu [...]st 2. being yet vnable to digest the strong and grosse meates of holy Prelates and Doc­tours of the holie Church of Rome: For that her stomache was yet too weake and quasie.

And in effect, men doe clearely see, that notwithstanding the saying of Paule, That in Christ Iesus, Col. 2.2.3.4 5.6.7.8.9.10. and 20.21.22. and in the knowe­ledge of him, all the treasure of wisedome and knowledge lyeth hidde: so as the faythfull ought not to receyue any institu­tions, [Page] or doctrine of men. Yet a long time after the Apostles, yea, aboue seuen or eight hundred yeeres after theyr decease, our mother the holye Catholike Churche hath founde out a wonderful and vnspeake­able newe hoorde of wisedome and know­lege, through which a mā may come to per­fite iustification, and to an angelical life: and aboue that get in store a heape of de­seruings, and good woorkes, to helpe a good friende withall at a pinche: and yet to release a dozen or twaine of sillie soules out of Purgatorie. And these be they especially: The rules or [...], Domini [...]ke, [...], & Barnarde. The holie order, and full perfection of Saint Fraunces, Saint Domi­nicke, Saint Barnarde, Saint William, and many more of the same stampe: which sort men knewe not to speake in the Apostles time, when men were satisfyed with the pure and vnmingled milke of God his woorde, 1. Pet. 2.2. Iohn. 14.29 Iohn. 15.15. This is specially written in the 5. booke [...] de [...]re. in the Bul of Pope Nicholas 4. beginning exiit qui se­nec his. 1. de verborum signis. like newe borne children (as Pe­ter doth beare witnes:) yea, for these riche treasures were not reuealed to Iesus Christ him selfe, who taught nothing but that whiche hee had receyued out of the bosome of his father: and the same did hee deliuer fully and wholie ouer to his Apostles. But of this coulde hee saye no­thing: [Page 20] for this was too daintie a dishe for his mouth, and therefore must bee kept for the last course, agaynst the time that the holy fathers, of full perfection, and Gods deare friendes Saint Fraunces, This stan­deth plainly in their Le­gends▪ and in the booke made of the might of our Ladie Rosa Crans which Ala­nus did make by the inspira­tion of Ma­rie the E­gyptian or of Egypt. Saint Do­minicke, Saint Barnarde, and Saint Alane, (who had sucked our blessed Ladies brests, as well as Christ him selfe, and walked about the towne with her as the bride­grome with his bride) shoulde appeare. For what needes muche rehearsall of so manie euident visions, which happened to that holie woman Briget? Or of the no­table miracle of the wilde Marie Aegyp­tian? who ranne through woodde and wil­dernesse, ouer hilles and dales, starke na­ked like a wilde beast? Or of the goodlie and pleasaunt orders of Saint Clara: the which our deare mother the holy Church hath receyued for verie precious Canti­cles, with great triumph. Well, goe to nowe, reade the whole Bible ouer and ouer, and I will bee bounde to giue the Theologians or diuines of Louen, a pottle of wine, to make mery withal, if thei cā find out there, that either Christ, or his Apo­stles, did euer knowe, that who soeuer doeth die in a Gray friers cote, shall ney­ther [Page] come in Purgatorie, To die in a gray friers habite. nor in Hell. And yet notwithstanding, not onely Radulphus Agricola, Albertus Pius, the Prince of Carpi, and Pope Martinus, woulde die in such an habite, and be buried in it: but like­wise, many other Kings, Dukes, Earles, and Barons: as in the booke of the confor­mities of Saint Francis is specified, and with the Popes Bulles established: Conformi­ti [...]ies. Con­formita. 83. Or likewise, what knewe they, that hee that shoulde die in a white Friers Scapularie, shoulde be saued? like as our blessed Ladie did declare to Simon Stocke. In hoc moriens saluabitur. That is to say, Who dies herein, shall be saued. Like as in euery place in their Churches is painted forth. Or what knewe they, that Alanus shoulde make the Rosarie of our Ladie, which must be esteemed as the Gospell? like as the good Catholike men Tarthemius and Leander haue written & witnessed.

Well, nowe do we not plainly see, that the holy Church of Rome hath but a while agoe founde out maruellous holinesse of this newe Religion of the Iesuites, neuer heard of before: Iesuits. who haue found out a way of ful perfectiō, which neither prophet, nor [Page 21] Apostle could neuer spie out before? For this was founde out first in the yeere of our Lord 1537. by a Spaniard, borne in Biskay named Don Egnatio Leguiola, Egnatius Leguiola. who with twelue companions, whom he named to be his Apostles, went vp to Rome, and from thence to Venice, pretēding to go on fourth to Heirusalem: but finding at Venice no shipping readie, he returned backe againe to the holy citie of Rome: where as this costly treasure was then marueilously pub­lished and set abroade. Notwithstanding that, a litle while before, to wit, in the yeere 1523. one Iohn Peter Guarraffa, Garaffa. then Bis­shop of Quietta, had found out the stampe or paterne of the same: who afterwardes comming to be Pope him self, did set forth, and by his Bulles established this order of Guiettens, for the most pure order: In so much that, all those which followe this or­der, do farre passe all Angels in holinesse. This is specially writē in the 5. booke Sacri De [...]re in the Bull of pope Nicholas 4 beginning: Exi [...]t qui se­mina [...]. Nec his quis. [...]. de ve [...]b. signi [...].

I let alone Angels, for they do farre ex­ceede Saint Frances, to whom the Angels are nothing to bee compared: as by the holy Church is iudged and determined, ac­cording to the setting foorth of his Vine­yard, and golden Legende. And for that he did liue a much more perfit life, than Christ [Page] him selfe as the Decretalles do specifie.

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

Yet, besides this, the holy Church hath of late founde out another newe perfite or­der, whereof neither Christe nor his Apo­stles did euer once dreame: & it is named Pauline, Pauline. Gastaline. or Gastaline, which was firste founde out, about the yeere of our Lorde, 1537. by a certeine Countesse of Mantua in Italie, called Ghastalia, by the good coū ­sell and instructiō of that holy Monke, bro­ther Baptiste of Cremona, the Preacher of [Page 22] his order: Which religion doth conteine a newe way and meane, whereby a man may mortifie him selfe and his fleshly lustes: and thus it went to worke: There was an olde wife called Iulia, which would take y ^e yong men and maydes and (after that they had bene by making proofe and skirmishing a while, Iulia causes the yong men & mai­dens to lie in one bed together. well trained vppe) laye them then together in a bed. And for that they should not one byte another, nor kicke backe­wardes with their heeles, shee did laye a Crucifixe betweene them, to keepe them a­sunder: and there must they set foote to foote, and striue so long, till they had who­ly mortified their fleshe. And heare nowe what a miracle chaunced:

It happened so, that there was an other old wife at Venice, [...] old wife of Venice. which had a great mind to preasse and traine vp yong men to this kinde of warre: who wrought a trim feate, whereby shee did greatly strenghthen this perfect Angelical holines. For shee caused two great bookes to be made, both of e­quall bignes, & like fashion: wherof the one was a Bible, A subtil fa­shion of a Bible. and the other was hollowe w ^tin, as a litle chist, made in all points like a book, w ^t claspes & al, which she filled with [Page] flat bottles ful of Malmesie, and with good fine Marchpanes, which she her selfe made, of the brawne of Capons and Partridges, with Sugar and Almondes (like a licke­rous Ladie) and then gather into a prettie Cell, with these two bookes, and there sat prounking and tarying alone in her deuout contemplations, sometime fiue or six dayes together, praying for her Champions, and reading full deuoutly till y ^e bible was quite emptie: not eating or drinking anie thing else all that while. Was not that well fa­sted? And was not such a wonderfull mira­cle sufficient to establishe the strength and worthinesse of this new religion of Cham­pions? Trueth it is, that she was at the last (when the matter was knowen) banished out of Venice: but that was not done for her holinesse, but specially, because there were a great manie of amorous letters founde about her, which were of great im­portance. For else (alas) what could haue bene said to her heauie and pitiful penance, whereof the like is daily done? You maye see them sometimes in Italie go alongst the streetes, with a great rope about their neckes, as if they were dropped downe frō the gallowes: and sometimes they weare a [Page 23] sawsige or a swines pudding in place of a siluer or golden chayne. Is not that suffici­ent, to deserue heauen by?

But, if I should go about to expresse e­uerie particular religion alone, which our mother the holye Church hath founde out, beside the Scriptures: I should haue work for this seuen yeres. Wherefore, it is not needefull. For all good Catholike men do knowe well ynough, that our holye fathers the Popes haue sufficient authoritie, to bring in and establish newe religions and rules of perfection, as manie as it shall please them: although it be plaine, that the whole Scriptures neuer make mention of anie such: as it is most euident, by so many diuers orders and religions, which haue bene by their holinesse set vp, brought in, & established. As, there are the orders of the Basilians, Augustinians, Benedictines, Names of diuers or­ders of reli­gion. Dominicanes, or Iacobines, Carthusians, Carmelites, or Ladie brothers, Seruitours or Seruants, Graie Friers, Obseruantes, Conuentuales, Penitentiaries, Minimers, Of mens cloisters. Capucines, Mendicantes, Cluinares, Ca­maldulenses, Valembrosences, Cisteri­enses, Barnardines, Coelestines, Giberte­nenses, Milicenses, Castellenses, Burfal­denses, [Page] Mountoliuetes, Castinenses, Ar­me [...]tes, Regulars, Premōstratenses, Whil­liamites, Lateranes, Georgians, Iohanni­ans, Trinitaries, Indians, Ambrosiās, Magdalines or Lazarines, red Augustins, Hele­nians, Sophians, Visitensers, Wincesbate­rers, Gregorians, Constantinopolitanes, Columbins, Crossed brethrē, Starred bre­thrē, Fratres Clauorū, Blackfriers, Smoc­ked friers: Btethrē of the holy Sepulchre, Brethren of the vale of Iosaphat, Brethrē of S. Ioseph, of S. Rusius, & seuen thousande like. Of which number the most part haue their mates and companions in the women Cloisters: of which some be Bagghines, o­ther close Nonnes: Orders & cloisters of women. other called Sisters, & y ^e fourth are called Chanonesses: who haue likewise their Patronesses, as S. Clare, S. Bridgit, S. Lucia, S. Agnes, S. Marie Magdalene, S. Valdrud, &c. All which haue bene receiued & established by our holy fathers the Popes, for good and holy.

Ouer and aboue these, they haue ordeined many sundrie Heremitages & orders of Heremits, as of S. Anthonie, of S. Hilarie, of S. Makarius, S. Theon, S. Frontinian, S. Ho­rus, S. Helenus, S. Appellomius, S. Paul the Hermit, S. Martarius, S. Piamōtius, S. Cas­tomianus, [Page 24] & many more of the like rabie. Now are there more added to these, y ^e holy Giides or Confraternities, as The frater­nities of S. Roche, of S. Hubright, of S. Se­bastian, of S. Coronne, Brother­hoods. which go cladde in blew: of S. Anthonie, in blacke: of S. Martin in white: of S. Dominick, in black, &c. And to the ende that the heritage should not be without Rutters or Pensionars, they haue appointed certeine newe religious orders of holy Knights likewise: such as are the knights of the Rodes, or of Malta, Dutch Knights, the Templers, Knight brethren. the Knights of S. Iames, our Ladie Knights, Saint Georges knights, knights of Hierusalem, Calitra­uenses, Montenienses, Gartarienses, &c. But truly, I had need of vi. hūdred tongues & two hūdred pennes, & a mouth of steele, w ^t an iron voice, if I should declare all the di­uersities of orders & religions, which our holy fathers y ^e Popes haue set vp, not only without, but directly against y ^e holy Scrip­ture: and yet without naming of the Popes themselues, or their Cardinals, Prelats, Archbishops, Bishops, Metropolitanes, Suffraganes, Archdeacons, Deacons, and such like strange beastes, whereof nei­ther Prophet nor Apostle euer heard.

[Page]Nay, I dare saye, that if the Apostles had but once seene, or hearde, the hundred part of these new religious orders and pro­fessions named, they would haue bene a­fraide of them. For, seeing that S. Paule could not suffer, that amongst the Congre­gation of the Corinthians, some should call them selues the Disciples of Peter, other of Paule, the thirde of Apollo: howe would he then haue bene afraide, and out of quiet, when he should haue seene or hearde, of such an innumerable companie of newe and di­uers names, professions, religions, Gods seruices, and rules of perfection: whereof some were clad and apparelled in blacke, some in white, some in gray, some in green, some in blewe, some in red, some in furres, and in all maner of diuers colours: and eue­rie one of them did esteeme his owne order and rules for the best, and most worthie to be regarded. He would surely haue thought him selfe to haue bene come into a newe world. Therefore it is a great follie, that men will founde them selues onely vpon that, which the Apostles haue taught or written: considering that the world is now chaunged, and that the holy Church hath found out and established newe religions, [Page 25] newe commandements, and newe articles of our faith, whereof the Apostles neuer knewe. For otherwise (beleeue me) if no­thing els were estemed but the bare Scrip­tures and writings of the Prophets and A­postles, then should all the Decrees & De­cretalles, all good holy Ordinances of the Church of Rome, all the goodly Councelles which haue bene kept and holden, by the or­der and commandement of the Popes: yea, all the before specified orders and religion of Friers & Nōnes, the Heremites, Gildes and Knighthoods, be vtterly ouerthrowen: yea, all their merites and supererogations, would not be worth an Oaten cake, if men should begin to esteeme and accept the ho­ly Scripture alone, for a true and sufficient rule and direction: and then should Luther haue done well, when he caused the decrees and de [...]retals to be burnt.

O, no, truely, We must aboue all main­teine those in reputation: yea, euen in greater estimation, It is sinne against the holye Ghost, to do any thing against the Popes de­crees. than the woorde of God it selfe: for who soeuer doth sinne a­gainst the word of God, his sinnes maye be forgiuen him: but he that doth sinne against the Decrees of the Pope, doeth sinne against the holy Ghost, and there­fore [Page] his offence shall neuer be forgiuen him.

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

Yet it is true, that sometimes shee doeth helpe her self with the scripture: for if there were no scripture, howe should one knowe whether there must be a Church or no: or wherby should a mā discerne y ^e true church of God from the church of Antichrist? Yet doth she alway rule the Scripture, & makes therevpon such a glosse, as best serueth her turne: yea, that is more, she is the very oc­casion that any beleefe or credit is giuen to the scripture: as is pleasantly set foorth by the holy and right honourable Bishoppe Guilielmus Blindasinus, in his booke cal­led Panoplia: Iohannes Blindasinus wherein he concludeth with strong & inuincible reasons, That mē were not bound to beleeue the word of God, nor to be subiect vnto it, if it were not, that the holy Church hath so commanded. For, what do we thinke, y ^t the word of God is so strōg of it selfe, as to publishe such thinges tho­rough [Page 26] the power of the holy Ghost, if the Church of Rome did not first giue her ver­dicte in the matter? No marie, I warant you: for so the Heretikes do vnderstand it. For these Heretikes will bring the church of God in subiection vnder the scripture: & therefore do they alledge out of Ieremie, That the word of God is like a fire, Iere. 23.29. & like a hāmer, which breaketh stones in pieces: & that it is liuely, mightie, Hebr. 4.22. & sharper than a two edged sword, & goeth through euen to y ^e soule, & to the sinewes and ioyntes, & is a searcher of the thoughtes & intentes of the heart: and therefore (saye they) it hath no neede of any mans witnes, as Christ him self hath said: but that those which do y ^e will of the father, Iohn 5.34. Iohn 7.19. shal lightly know (by inspira­tion of y ^e holy Ghost) whether the doctrine be of God. They say likewise, It doth giue light to al things: for it is a lampe to ligh­ten the feete of the beleeuers: whereby they must walke through the darknesse of this world: & they say, y ^t mans wisdom & vnder­standing, how great, howe wise, 2. Pet. 2 19. Psa. 119.1 [...]3 howe holy soeuer the same can be, is plain darkenesse, in comparison thereof.

Well then, if it be so, that the darkenesse can not lighten the light, but that the light [Page] it selfe must lighten all things, then in very deede can not the worde of God receiue a­nie light of the opinion or authoritie of man: but it selfe must be the light, where­by men may knowe, which is the Church of God, and which is the Synagogue of dis­semblers. And therefore they conclude ac­cording to the worde of the Prophet Esaie, That men must followe after the Lawe, Esai. 8.20. and the witnesse, which is, the writtē word of God: and that whosoeuer doth not walke after that, shall neuer see the daye spring. But, as I haue alredy said, all that is plain heresie: for our dearely beloued mother the holy Church of Rome will be chiefe Iudge her selfe ouer the holye Scripture. So that the doctrine of the Prophetes & Apostles, is now no more the foūdation of y ^e Church, as it was in the time of Paul: but contrari­wise, Ephe. 2.20. the Church, with the authoritie & the traditions of the same, is the onely founda­tion of the Scripture. For euen so might the Iewes before time aduance themselues likewise, by the estimation & authoritie of the Church, alledging that the law and the witnes, whereof y ^e Prophet speakes, could haue bene of no estimation, but by reason, y ^e same was consented to thē by the Church: [Page 27] and that men should neuer haue knowen, neither the Lawe, or the witnesse, or Gods worde, if it had not bene by them, and their forefathers set forth & declared, what they should accept for Gods worde: and that the Church with her light hadde lightened the Lawe and the witnesse. And so the Church of Rome doeth nowe also saye, That the worde of God hath no estimation, but that which it hath borrowed of the Church: for otherwise (as shee sayeth, and as all good Catholike writers do declare) howe should we knowe, that the scripture were the word of God, if it were not that the holy Church had so allowed and iudged it? Wherefore should we more beleeue the Gospel of Ma­thewe, or Marke, than the Gospell of Ni­chodemus, or Thomas? For there standes plainly written in the Decrees, That nei­ther the old nor the newe Testament were receiued of mē, for this cause, or that cause: Capitulo. Si Roman. parag. quib. ad hoc. dist. 19. nor for that it must be esteemed for an vn­doubted rule and perfect knot: but only be­cause that the holye Father Innocentius, Pope of Rome, had so iudged it, and so would haue it. Therefore yee maye well thinke, that God could not plant and esta­blishe his holy worde in mens heartes, by [Page] the inspiration of his spirit (as S. Iohn the Apostle would proue) if it were not that y ^e holy Church had therein holpen him. Iohn 2, 27. So that in this case, God is greatly beholden vnto our deare mother, the holy Church, for her good wil & faithfull seruice. For if shee had accepted the Fables of Aesope, and of Howleglasse, the gospel of the Distaffe, and of Fortunatus purse: the gospel of Nicho­demus, or the Alcaron of Mahomet, or els the gospel which certein Monkes at Paris, in the yere of our Lord 1220. had made, & set forth, being ful of al filthinesse and blas­phemie, Euangeliū aeternum at Paris. naming it, Euangelium aeternum, that is to say, An euerlasting gospel, requi­ring the Pope that it might be by him ca­nonized: and so set it forth for the eternall word of God, This doth Mat Pa [...]s. write being in those dayes a writer of Histories. but it ws denied thē, as hap was: but if it had bene so (I say) y ^t the pope and the holy Church would as wel haue al­lowed it, as they did y ^e holy scripture, with the Masse booke, with the seuē Psalmes, & with the Rosarium beatae Mariae, who could haue said, No, to them? And that should then haue bene the worde of God: yea, and therewith must God haue beene content. Wel, go too then, seeing that men did here­in credit the writing and seale of y ^e church, [Page 28] wherfore should they not thē giue as great credit to them in al other matters? For e­uen so doth the text of the foresaid decrees, argue, saying with plaine wordes: In so much as men do receiue and accept the old and newe Testamentes, In the foresaid ca. Si Roman. dist. 13. because that Pope Innocentius hath ordeined & iud­ged: so it doth necessarily folow, that the Decretalles of the Popes of Rome, must likewise be receiued & accepted: the ra­ther, for that Pope Leo hath likewise or­deined, That whosoeuer doth set him self against them, his sinnes shal neuer be for­giuen him, &c. It is very true, that by this argumēt it must likewise folow, that all the Iewes Caballes & Talmood, and all their dreames, must as wel be receiued, as y ^e fiue bookes of Moses, & the bookes of the Pro­phets. For it is most true, y ^t as we haue re­ceiued y ^e new Testamēt of y ^e christē church, so hath y ^e christen church receiued y ^e bookes of the old Testamēt of y ^e Iewes Synagogue. And now, euen as our Romish church hath receiued y ^e writing of y ^e Apostles, & iudged y ^e same for true: so likewise hath the Iewish church iudged y ^e bokes of Moses & of y ^e pro­phets for true, & receiued thē for authētike. Nowe then, as men do herein beleeue, and [Page] allowe the Iewes writings, and seale, so must wee also, (following the rule of our Doctours of Louen) beleeue y ^e said Iewes, in all that they say and teache: and thereby nowe shoulde our Romishe Church come short home. But we do not esteeme such cō ­sequencies: It is but Philosophie: and the Popes of Rome are no Iewes. Therfore, that which they do and ordeine, hath an o­ther maner of coūtenance, than that which the Iewes haue ordeined.

Therefore must our former argument re­maine fast & vnmoueable: especially consi­dering, that the Church of Rome is fullye credited in the one: therefore must shee (of necessitie) be as wel beleeued in the other. For truely, this argument is the trimmest and finest stuffe whereof Iohn Blindasinus hath made his Panoplie, which is as muh to say, as his Ful furniture of weapons & harnesse. For by this is proued, y ^t S. Frācis Vineyarde, In the 3. [...]oke and [...], be­ginning: Fra [...]scu [...] sublin. [...]ur. The goldē Legend, The booke called, Conform. S. Franc. And the Masse booke, must be as much esteemed (in all re­spects) as y ^e very scripture of y ^e Bible: yea, in y ^e boke called Confo. S. Fran. (which was made by Barthol. of Pisa, & is alowed for good in y ^e chap. of Assis. In y ^e yere 1389.) is [Page 29] written, That the same booke is better, Confirmi­tes of Saint Francis better than the Gospel: yea S. Francis is set in Lu­cifers chaire aboue An­gels. thā y ^e Gospell: for that Saint Francis is placed in Lucifers seat, aboue all the companies of Angels, at the vpper ende of all.

Also there followeth out of the same, that the common sort of people may be as well instructed in the knoweledge of God, by dumbe Images, and mumming represen­tations, as by the preaching of the Gospel: and that men must as well christen the Belles at the Font, as the children whiche are shapen after the likenesse of God, and bought by the precious bloud of Iesus Christ: that in baptising shall be vsed spit­tle and oyntment, as well as water: that the holy Sacrament shall bee caried about the streetes in the Procession, with Baners and Pipes, as well as it shall be taken and eaten in the Congregation of the faythfull, in remembrance of the death of the Lorde. In summe, men are as deepely bound, to do that which the holy Church, and the Popes of Rome haue dreamed, set vp, and com­maunded, as that which by the expresse worde of God, and by the doctrine of the Prophetes and Apostles is specially com­maunded. Yea, and (I praye you) why should it not be so? Seeing (out of the [Page] same argument it must of necessitie be con­cluded) that y ^e word of God cannot be Gods word, but it must first by the church be ther­to shapen & fashioned. For note well, this word is with special wordes of our learned master Iodocus Tiletanus in writing thus. Iodocus Rauesteyn Tiletanus in his book written a­gainst the cōfession of the prea­chers at Antwerpe, printed in Anno. 1567

That the worde of God alone contey­ned in the holy Scriptures, of the old and the newe Testamentes, together with the three Symbols or Creedes, as of the A­postles, the Councel of Nice, & of the fa­ther Athanasius, yea and thereto ioyne the three first Councels, are not the rule & perfite knot of the truth, whereby it is ap­parant, that in no wise men can perfitely know, whether these be the word of God, or no, without the traditions or setting forth of the Church, which doth assure vs of al this, without any Scripture, &c.

In summe, the truth can be no truth, nor the light, light: yea, God can be no God, ex­cept that the holy Church of Rome, that is to say, the holy Pope of Rome with his bi­shops & prelates, do consent thervnto. So y ^t it is no maruel, that they can of a peece of bread make a God & creator of heauen and earth. For if it were so, that they should say: that at noone day it were darke night, wee [Page 30] must streight wayes beleue the same as an article of the faith, & by and by without de­lay, get vs to bed. For we say by a certaine cōmon prouerbe, That when all the world doeth affirme that a man (as by example Sōnius, or Blindasinus) is a swine, he must out of doubt trudge vnto the swinestie, and there eat only draffe. How much rather thē, when the holy Church, with that worthie cōpanie of Bishops, Abbats Prelates, and Cardinals (gathered together at Trent, or elswhere) do cōmand any thing, are not we bounde to receiue, beleue, & obey the same w ^tout any denial, & by and by to say Amen therevnto? And herein may men perceiue a great miracle, which (I do assure you) is greater by y ^e head thā any miracle that euer was don by the Apostles: to wit, y ^t the child was borne before the mother: yea, that the mother commes of the child. For it is most certein, and wel knowen, that the worde of God is the seede, whereof the Church of God doth spring & is ingendred, as the A­postle Peter witnesseth: cōsidering that the Church is nothing else but a Congregati­on of such, 1. Pet. 1.23. as doe faithfully beleeue Gods woorde, and firmely sticke vnto the same: where thorough they are also called, [Page] The Congregation of the liuing God, The pillar and staye of the truth. So that the woorde is the right mother of the Church. Well, nowe see, here goeth the ho­ly Catholike Church of Rome before the worde of God, and his truth, which is as much to say, the childe goeth before the mo­ther: yea, the worde can haue no might, no credite, no estimation, nor no being in the worlde, vnlesse it bee by speciall grace bor­rowed of her daughter the holy Church. As the foresayd Blindasinus, This hath also amōgst other bene openly de­fended by Siluester Pr [...]erias chief [...]st [...]ard of the popes court in his booke writ­ten against Martin Lu­ther. Hosius, Sonnius, Piggius, Eckius, with all other Catholike Doctours haue forceably cōcluded, and ir­reuocably determined: taking this for a most true & vndoubted article of the faith, yea, for the most speciall ground, whervpon they and all their writing is founded, which is, That men may not beleeue the worde and truth of God, otherwise than by the appoyntment of the holy Church of Rome, which of duetie must alwayes goe before, and lead the daunse, which is as muche to say, that you can not ride to Louen, but you must set the Wagon before the horses.

And therefore whensoeuer the Churche doth ordeine any thing, that is contrarie to the Scripture, (as is before saide) we will [Page 31] giue the Scripture an honest passeport or safe conduct, and a great many of farewels. and cl [...]ue to the holy Church like a Burre. For the srcipture cannot defend this cause, but the holy Church of Rome can bring a man to the stake. And it helpes not to al­ledge and bring in Augustinus in the 19. Epistle ad Ianuarium, in the booke of baptisme, against the Donatists in the 3. chapter, it is brought in again the 95. chap. Quis ne­sciat distin. 9. Item in the booke of the vnity of churches in the 3. chapter. Item in the booke named de Genesi ad litteram. lib. 2. chap. 1. Item in the booke de peccatorum meri­tis. l [...]b. 1. cap. 22. In the booke de natura & gratia. cap. 51. and in his▪ 19. Epistle to S. Hierom. and is brought in in the cap. Ego solis dist. 29. Item againste Criscouium Grammaticum. lib. 2. cap 32. Item the 21. Epistle to the Bishop Fortunatus, and in the 112. Epistle to Paulinus. Item in the 3. booke agaynst Maximinus in the 3. chapter, and in many other places mo. Augustine here, who hath written in diuerse places. That wee ought to beleeue the holy Scripture only without any contradiction, and to trie & proue all other writinges and doctrines, howe substantiall soeuer they be: yea, all Councels, decrees, and ordinances, by the holy Scripture, as by the onely true & vncounterfeyted touchstone, and abolish and put away vtterly all, whatsoeuer doth not therewithall agree: for that all smel­leth altogether of heresie.

And where as he sayeth further. That when soeuer the Church doeth giue eare to any other voyce beside the onely voyce of her bridegrome, she is then become who­rish, [Page] and a wedlocke breaker: yea, and that they are all accursed, which go about to seduce the Bride of Christ, from her Bridegrome, to the doctrine and instituti­ons of men, that is the plaine doctrine of Heretikes. For if that were so, all the be­fore specified rules, ordinaunces, and de­crees of the holy Church of Rome, should bee throwne downe, and troden vnder feet: yea, it must needes follow, that the holie Pope is accursed, & a verie Bawde, which hath made of the holy Catholike Church of Rome, a fowle shamelesse whore: Fie, fie, nay we will none of that. August. vpon these wordes of Iohn, who­soeuer hath the bride. c & Athanasius in the beginning of his booke a­gainst the infidels. Origene in the 7. ho­milie or sermon vpon the prophet Ezechiel, and in the 7. homilie vpon Esaias, Hilarius vpon Matthaevv. Irinaeus in his 2. booke Cap. 56. agaynst Valenti­nus. &c. and in his 72. Epistle. Let Augustine much rather be an Heretike, and all those that are of his opinion, as master Athana­sius, Origine, Hilarius, Irinaeus, Tertullia­nus, Cyprianus, Chrysostomus, and Hie­ronymus: let them rather be burnt euen al vpon a heape.

Although it be easie to iudge, that if they were liuing nowe in these dayes, they would be lothe to permitte any such grosse stuffe, either to be vttred with their tōgues, or published by their pennes: or if they did, [Page 32] they must trudge with other into the fire. Yea, and Tertullian in his boke de Praescrip­tionibus Haereticorū. Cyprianus in his ser­mon of the baptising of Christ, and in his 3. Epistle ad Ce [...]i [...]i [...] ▪ and is brought in in the chap. Si [...]olus. dist. 5. where­with doeth likewise agree Cap. Si frustra cadem distinct. Chrysostomus in the 4.9. Ser­mon vpon the 24. chapter of Matthevv. Item vpon the 95. Psalme. Hieronymus vpon Matth. cap. 32. and vpon Esai. cap. Vino. Distinct. 37. and cap. Non adferamus 24. quaest. 1. Ambro­sius vpon the 4. chap. of the epistle to the Corinthians. Ambrose must recant, and call backe againe, or eate vp with salt, that which he hath openly written, That al doc­trine whatsoeuer, which hath not bene set forth and taught by the Apostles them­selues, is▪ full of abhomination and knauerie.

Therefore, all helpes not, that they come forth with their writings, thinking thereby to outface our deare mother the ho­ly Churche of Rome. It is a verie yong woolfe that neuer heard any noyse: shee doeth no more esteeme these bragges, than if it had thundred at Colen: for she will be still on cockehorse, let them tosse and turne it the best they can.

The .iii. Chapter VVherein is set foorth, that the Church of Rome hath likevvise povver and authoritie, ouer the auncient fathers, and may receiue, condemne, interpret, & vse them as shall please her holines.

[Page] The holy Church is aboue all auncient fathers.ANd now hereby doeth specially ap­peare, that y ^e holy Church of Rome hath not power and authoritie onely ouer the scripture of the olde and new Te­staments: but also ouer all the writing and doctrine of the olde fathers, as there are Irinaeus, Tertullianus, Basilius, Gregorius Nazian. Origin. Cyprian. Albin. Euseb. Arnobi. Ambro. Lactant. Cyril. Epipha­nius, Theodoretus, Vigilātius, Appollina­rius, Hieronymus, Chrysostomus, Augu­stinus, Cedullius, Possidonius, Prosper, Si­donius, Gelasius, Gregorius, Al [...]uinus, Haymo, Bartramus, and other mo suche like. Bookes of the ancient fathers fal­sified. For one she acceptes as good & Ca­tholike, an other shee reiectes as naught & an Heretike: some she allowes with addi­tions of certaine gloses, and Postils: other she referres to euery mans iudgement. V­pon some she hath fathered (as their owne) certain straunge bookes, made at the least foure or fiue hundreth yeeres after they were dead: And others shee hath cleane plucked and robbed of their feathers. In summe, she doth tosse them and turne them euen as shee will: and windes them vp as short as a clewe of yarne. And wherefore should she not, I pray you? For she might [Page 33] haue condemned them all for Heretikes, if she would, and in place of them haue taken in and receyued the writing and doctrine of Nicholaus, of Bion, of Apelles, Seuerus, Montanus, Sabellius, Paulus Samosate­nus, Manes, Meletius, A [...]ius, Marcellus, Macedonius, Euonius, Eutiches, Nesto­rius, Donatus, Pelagius: and suche other mates. But now she hath giuen them that honour, that they are taken and counted for Catholik teachers: & these last she hath cō ­demned & banished for diuelish heretikes & false teachers. Not because that y ^e one had truly set forth the sincere word of God. And the other directly the contrarie: (for so she should againe submit herself vnder y ^e scrip­ture:) but because it hath so pleased her.

And therefore it is no reason, that those, to whom she hath geuen such honour, should now go about to ouercrow her holines, and force her with their writings, as though she ought to be subiect therevnto, No, no, they must stoope themselues, howe learned or godly soeuer they haue beene: and the holy Church must alway haue the authori­tie and superioritie. For it is written in the decrees. Cap. Si Ro­man, dist. [...].

All whatsoeuer any other teachers [Page] haue taught and written, that is to bee re­ceiued or reiected, according as it shall please and be thought good to the Apo­stolical seate of Rome. For the Pope is master ouer al, whatsoeuer any man can teach or write.

Therefore ye see that y ^e holy Church may choose, & picke out of the olde fathers, what soeuer she findeth for her purpose: and what soeuer she perceiueth against her, shee may put out finely with a dash of a penne, and so esteeme it for false meant: as for example: Whensoeuer the olde fathers doe (with flo­rishing reasons, and by a figuratiue maner of speaking) extoll and set forth the Sacra­ment: out of that will she gather her tran­substantiation. And whereas they doe no­minate the Sacrament an holy offring or sacrifice, of that wil she fetch out her Masse with all the appartenances. And whensoe­uer any thing is set out by them, to the la [...]d and praise of the true seruantes and Prea­chers of Gods word, thereof doth she make a kingdome of priests, and a popish Monarchy is to say a realme or region, go­uerned at the wil and discretion of one man onely. Mo­narchie. And when as they do highly praise the holy Saints & martyrs deceased, there­vpō commes abrode the praying to saints. And in such places as they do earnestly set [Page 34] forth and highly prayse good workes, and godly liuing: therevpon can she by and by builde vp the pleasant Palace of free will: and then she sayles with a faire wind. And then are the olde Fathers followed in all points: yea, there is nothing else talked of here nor there, but, The olde fathers, The olde fathers.

But now on the contrarie part, whereas Augustine in his boke de Praedesti­natione sā ­ctorum, in the booke de bona per seuerantia, de natura & gratia, de fide & ope­ribus. de perfectione iu­stitiae, tho­roughly. Item in his retrac­tations. Itē vpon the 70. Psal. and vpō the 31. Psal. and in many other places mo. S. Augustine doth write whole bookes of y ^e Predestination of saints, of the special & vndeserued mercie of God, through Iesus Christ, that fayth onely iustifieth: of the weakenesse and dulnesse, yea of the dam­nablenesse of mans free will, and of the ad­nihilation of our deseruings: all that is no­thing else but heresie, and going astray. Whereas Ambr. vpon the epistle to the Romanes, and in the booke of Isaac and the soules. Chrysostome in his sermon of adding to the holy Gospell vpon the wordes of Paule to the Philippians. on the first. It is no matter how, so that Christ bee preached. And in the 4. Homilie or Sermon of Penance. Ambrose and Chrysostome do teache, y ^t we shal not take men or dead crea­tures for our aduocats before God, but on­ly Christ. And where Augustine in his booke of true Religion, and in the Booke called Con­fessiones. In the 10. Booke and 42. chapter. Item in his 4. booke to Boniface in the 4. chapter. August. saith that we [Page] shall not pray vnto Saintes, nor erect for our▪ selues particularly anie Chappels or Altars, nor pray before Tumbes: as the sayde Agustinus in his first book of the vse and pro­fessiō of holy Church. 34 Chapter, and in the 44. Epi­stle writen to Maxi­minus. Augustine and Leo doe beare per­fect witnesse, that neither the dead, nor de­seruing of Saints, can any thing helpe vs, to the forgiuenesse of our sinnes, but onely the death and merites of Iesus Christ. And as Augustine vpon Iohn in the 24. treatise. Leo in his fiftenth E­pistle to the Palestins. Epiphanius doeth esteeme it, for a shamefull heresie, and an abhominable blasphemie of God, that men shoulde praye eyther to Marie Gods mother, or to anie other Saint: but that must be co­uered with some blewe glose for a cloake. As also the sayde Epipha­nius in the the thirde part of the thirde Booke of Heresies, in fiftie and one Heresie. This doeth Epiphanius set foorth, in the Epi­stle written to Iohn Bishop of Hierusalem, which Epistle is set forth by Saint Hierome, like as appeareth in the third volume of his Bookes. Theophilactus vpon the twentie and fiue Chapter of Matthew. Epiphanius doeth vt­terlie chace the images, as well of Christ, as of anie other Saint, out of the Church, and breakes them in peeces, forbidding men plainely to suffer anie such abhomi­nations.

[Page 35]And as Ambros. vpon the e­pistle to the Romanes, the 1. chap. of the death of the Em­peror Theodosius, in the 3 part of his bokes August. in his 49 epis. to Deo gra­tias presb. & vpon the 113 Psal and whole tho­rough in his booke de ciuit. dei. Lactantius whole tho­rough in al his bokes and special­ly in the 2. chap of his 2. booke, and in the 5. booke of Gods iustice in the 8 chap. Origen in his 4. booke against Celsus. Athanasius in his booke against infidels. Clem. in the 6. booke Stromaton, and in the booke called Protrepticos. Hieronymus in the explana­tion of the 65. chapter of the prophet Esai. Chrysostome in his sermon vpon the 2. and 11. chap to the Hebr. and in his 2. sermon of Lazarus. August. in his 54. epist. to Maced. & in his 66 serm. of the time, and Hypog. the 9. booke against Pelagius. Ambrosius, Augustinus, Lac­tantius, Origenes, Athanasius, Clemens Alexandrinus, with many other, do teache plainly, that God will not bee worshipped with any likenesses or images, either pain­ted or carued. The holy Church is deafe at this, & wil in no wise vnderstand it. Where as Cyprianus, Hieronymus, Chrysostom. and Augustinus, doe say and defende, that after this life is neither any more time nor place to make amendes for our sinnes, or obteine any mercy or forgiuenes at Gods hands: there she shrinks backe into her shel, and lettes her hoode hearken to that. And where as the said Cyp in tract de simplicitate praelat. and is rehersed. cap. loquī. dom. 24. quaest. 1. Hier. vpō the epist of Tit. 1. cap. Chrysost. hom. 35. and the 20. chapter of Matthew, and standes cap. vlt. dom. 40. Cyprianus and Hiero­nymus do stoutly teach, That al Ministers & true Preachers of Gods worde haue like power, in what place soeuer they be, whe­ther it be at Rome, or at Naples, or amōg the Indies, or in Tartaria: all that is ped­lers [Page] French to our holy mother the church of Rome, whereas Gregorius doth plain­ly write, and in diuerse places sayeth, That whatsoeuer he be, that names him­selfe a general Bishop, or The chiefe head and principall of all Bishops, he is the very messenger of Antichrist, and the Gregorius in the epist. ad Eulogiū Patriarch of Alexan­dria, and in the 35. epis. to Iohn Bishop of Cō ­stantinople, and in the 6 booke of the epistle to Maurice. ca. 94. Pelagi [...]us ca. nullus dist 99. Gregorius in the 4. booke of letters. cap. 80. Col. 2. against the Bishop of Constantinople, wherewith Augustine doth likewise agree in his thirde booke against Do­tius, in the thirde chapter, saying▪ Let no man take vpon him to be bishop of bishops. Tertullian in the 4. booke agaynst Mer [...]io Augustinus. against Amantius, in his first booke 12. chapter Cy­prian in his 2 epistle vnto Pope Cornelius. Augustinus in the Booke sententiarum. of Prosperus and is set foorth cap. dum frangitur de consecra. dist. 2. and in his 26. treatie vpon Iohn. Hieronymus in the ▪3. chapter vpon Sophanius. Gelasius in the cap. compe [...]imus de consecra. dist 2. and many other mo. sonne of the diuell, for that neither hee nor no man liuing, can beare the name of a gene­rall Bishop, without the vtter defacing of the seruice of the Church. But that must be vnderstood with a prouiso, to wit, The Pope of Rome alwayes excepted.

Nowe, whereas ^k Tertulianus, Augusti­nus, Theodoretus, and many other moe, doe expounde these wordes of the Sacra­ment This is my bodie, sacramentally, and say, that it is a figure, a signe, and a seale of the bodie of Christ that was offred vp and broken for vs: then is there nothing to say, [Page 36] but God helpe you. There is no bodie at home. Whereas they doe generallie with one consent teache and stoutely main­teine, that the Supper of the Lorde ought to bee ministred vnto all men vnder both kindes: that smelles of a Ratte, the Cow is broken loose. Whereas Irinaeus in his 5. booke against he­resies, which is of Are [...]as, and Andreas, bi­shops of [...]esaraea after­wards fol­lowed. Tertullian. in his boke against the Iewes, in the 3 booke agaynst Merchio Hierony­mus, in his epistle to Marcellus. Irinaeus, who wrote that (about a hundred yeres af­ter saint Iohn the Apostle) the number of the beast whereof Saint Iohn speaketh in his Reuelation or vision, doeth meane by this word Latinos, the Romish or the La­tine Church and regiment: and y ^e Tertul. & Hieronymus, do expound the beast w ^t seuen hornes for the citie of Rome: that is al bib­ble babble. In summe, whensoeuer they set forth or teach any thing that soūds not wel in the eares of our deare mother the holy Church, she lettes them be packing, with­out any mention making of them: or else she correctes them throughly, considering y ^t they are but men, and may erre. And wher­fore? For that she is not subiect to the wri­tings of the fathers, neither can her autho­ritie be subiect to their iudgement: but she (as wee haue saide before) is aboue the fa­thers, and gouerneth them, turnes and winds them as she will, & forceth them euē [Page] as she thinkes good. And whatsoeuer they haue written, must bee sifted through her si [...]e, to picke out thereof the finest flowre. For otherwise (seeing that the olde fathers do oftentimes differ amongst themselues, and other whiles write contrarie to that which they haue set downe before: and al­wayes (for the most part) haue done direct­ly agaynst the opinion and dealing of the holie Church of Rome,) howe should: yea, howe shoulde men make good cloth of such yarne, if it were not that the holy Church of Rome did giue her iudgement and sen­tence on their dooings, and did chewe the pappe before in her owne mouth, to put the same with more facilitie and easinesse into ours her sucking babes, as it were with a Spoone, giuing vs that which she alloweth for good, and casting the rest a­way which tastes not well in her mouth, in­to a corner. The summe of all is, that we maye not make anie foundation of our faith vpon the writings of the olde fathers, vnles they haue first bene vnder the hands of the holie Catholike Church of Rome, and be by her ouerseene, and set forth, as shall seeme good to her holinesse.

The iiii. Chapter. VVherein is set foorth, that the Church of Rome is not subiect to anie Councell: but maye ap­proue, or disanull them, according as shee shall thinke best for her ovvne benefite: And this is confirmed by many examples and profounde reasons.

BVt nowe are there some such grosse fellowes, The Holy Church a­boue all Councels. which notwithstanding they do see, that the Church is aboue the Scriptures, and aboue all the doctrine and Writinges of the olde Fathers, yet they thinke, that her power and authoritie maye be (as it were) compassed in, and paled a­bout by the Councels: So that there should be nothing receiued for a commaundement of the church, but it must first be concluded by a Councell. And what soeuer were once there cōcluded and agreed vpon, with that, neither the church of Rome should medle, nor the Pope haue anie thing to doe. Yea, mary, these good felowes, O they come in due season: they might a great deale better haue tarried at home. For consider, seeing that all the Prophetes and Apostles, and likewise the old Fathers altogether: yea, & Iesus Christ the very Sonne and trueth of God himself, could neuer so binde nor make subiect the holy church, that she should yeeld [Page] and submit her selfe to their writing and doctrine onely: howe doe these felowes thinke then, that the Councels should haue greater power to bring her within their parke and pases, considering that they are men which haue so often times erred: yea, and swarued cleane from the trueth? Wee know [...] well ynough, that the Councel Ari­minense, Sirmiense, and Seleucense, did in the time of Constantine the great, fortifie the heresie of the Arrians, with their De­crees. The seconde Councel of Ephesus, did cleue vnto the Heretike Eutyches, and did blasphemously and confusedly mingle the two natures of Christe together. The councel of Carthago, in the time of Cypri­an, which was holden before the first coun­cel of Nicene, did conclude, That heretikes ought to be christened againe? But what needeth al this? Was not Christ him selfe iudged & cōdemned in a generall councel at Hierusalem, which was the chosen citie of God? And y ^t the councels haue often times erred, & may lightly erre, it appereth plain­ly inough, by y ^e witnessing of Gregorie Na­zianzene, Generall councel ne­uer came to any good ende. who was accustomed to say, That he neuer saw coūcell that tēded to a good end. Yea, do we not see, how there haue bin many coūcels, whose proceedings haue bin [Page 38] flat against the doctrine & institutions set forth by our holy mother y ^e church: and yet would defend their doings by y ^e holy scrip­ture? But what a good yere! Can y ^e coūcels preuaile against y ^e church of Rome, they ha­uing no power nor authoritie at all, other thā is giuē them by our holy father y ^e pope? How (I pray you) should y ^t then hang toge­ther, y ^t they should be placed at y ^e vpper end, not only aboue y ^e pope, but aboue the whole church? Is it not written in y ^e booke of the decretals, Cap signifi. ffaiunt, & de electione & electi po­stea. That no coūcel can in any thing forbid the holy church, nor set any com­mandment ouer her: considering that all coūcels haue bin at her appointment, and receiued their power & authoritie frō her holinesse? And that in al statutes, ordinan­ces & decrees of the coūcels, the authori­tie of the Pope is excepted & exempted? See we not likewise, y ^t in the councel of La­teran, it was cōcluded, In the coū cel of Late­ran holden at Rome, an. 1519. & 20. in the end of the 2. ses. and 1. councell of Trent in the 2. decree of the 4. sessiō. & likewise in the last coūcel at Trent cōfirmed, That the Pope is aboue al coūcels, & the statute & ordināce of the coūcel of Basil (afore time made to y ^e cō ­trary) was cleane taken away, & abolished: Notwithstanding, Pope Nicholas con­sented & was willing to the making of the same. In this behalfe, it was verie wisely [Page] considered of the holy Fathers, assembled in the said Councel of Trent, Councel of Trent. whereas be­fore they would fully conclude vpon any ar­ticle, they did send all that they had deter­mined vpon, in a sacke, or small packe to Rome, to haue of the Pope a Bull of com­firmation therevnto. For, out of that proce­ded a wonderful braue and pleasant melo­die: because that therein our holy father the Pope did coūterfeit the personage of God the Father. And the holy councel of spiritu­al fathers there assembled together, were likened to the holy Ghost: so that the com­mō people were wont to say, that whē they sent their stuffe towards Rome, The holye ghost was shut vp in a male: The holy Ghost shut in a male. as the Poet Homer writes, that in elder dayes Aeolus the king of winds, did giue vnto his good friend Vlysses, a male, wherein al the winds were shut & packt vp together, y ^e Westerne wind only excepted, which he must needes occupie him selfe, to bring him home. And euen so went the matter betwene the holye ghost & the wind of y ^e holy fathers of Trent,

And nowe, when the father and the holy Ghost were agreed in one, and that the bulles were sealed, they sent them with ex­pedition and hast to their dearely beloued [Page 39] sonnes, the Kings of Fraunce and Spaine, and required of them by a Spanishe In­quisition, to procure the saide Bulles and Decrees to be thoroughly obserued & kept in their Countries. So that the father, " Or, Ty­rannicall torture. the sonne, & the holy Ghost, were all one heart and one soule: And haue iointly receiued & established all the Decrees of the said coū ­cel. And how (I pray you) could it come to passe otherwise: considering that the Bi­shops and Cardinals, are created by their holy father the Pope, and haue promised, & are bounde by a strong and speciall othe, not to take vpon them, nor to conclude anie thing, without hauing first the counsell and consent of their Creator: As it is well and precisely set forth and concluded of our holy father Calixtus, writing, That it is not in any wise permitted to the Bishoppes, Capi. Non decet. dist. 1 [...] to withstand the Church of Rome in anie point, or to do, or attempt anie thing a­gainst the same. Yea (saith he) as the sonne did come to fulfill the will of his Father: euen so are all Christian people bounde to followe and fulfill the will of their deare mother the Churche of Rome, whereof the Pope (without all doubte) is the heade.

[Page]And this was the reason & occasion which moued y ^e right honourable Cardinal Reig­nold Poole, In the Booke of the Coun­cel in the 14 15. and 16. quest. one of the three Lieutenāts of the Pope, in the said councel, to write with great discretion and authoritie, That the whole conuocation of the people, or comon sorte, gathered together, haue no authoritie in the world to conclude, determine, or de­cide vpō any matter, or matters, presented before the councel: but that the same belōgs properly to the Pope, who onely is Gods Lieutenant or Deputie, & shepheard of the lost and straying sheepe. Vpon this intent alone (saith he) is a councell called free, cō ­mon, Loke in the leafe following. or general: and not that therefore eue­rie one in general is free and licensed there to set forth his or their owne opinion, or to determine or conclude any thing: for that is specially forbiden by the Councell of Con­stance, in special and plaine wordes: That no man, In the coū cel of Con­stāce, in the 15. session. of what state & condition soeuer he be: yea, although hee were an Empe­rour, a King, Bishop, or Cardinall, shall presume, or take vpon him to speake or dispute against anie matter which the ho­ly Fathers (by the inspiration of the holy Ghost) are purposed and intēded to esta­blishe, vpon paine to be excommunicated [Page 40] and banished: yea, to bee cast into a don­geon.

Vpon these considerations, was Iohn Hus and Hieronymus of Prage also burnt: because they would dispute by the Scrip­tures, vpon those matters, which the holie Fathers had in hand to reason and cōclude vpon. It is a common saying, Hee doeth wisely, that is warned by another mannes harme. And yet, notwithstanding this ex­ample of Iohn Hus, there was in the last councell of Trent, a Bishop so stout, that he presumed boldly to say, That we ought not to call the Pope, The most holie Father: but simplie, The holy Father: considering that Christ did not name his heauenly Father any otherwise, thā holy Father: Iohn 17. & for that the Pope can not be greater than God, whose vicar in earth he nameth him selfe to be.

But if y ^e same Bishop had not quickly stop­ped his mouth, that word would haue bin a deere word to him. For they were about to haue put him straight way in a hole, where he should haue learned to know y ^e popes au­thority better. And likewise, Read here­of Pet. Pau. Ver. who was a gret while in that coūcell him selfe. had not Petrus Paul. Verge. bishop, w ^t other brablers, pac­ked away betimes, they would haue played [Page] the like parte with euerie one of them, as they did with Iohn Hus at Constance. For although hee was a Bishop: yea, and had before bene a Legate, and the Popes Deputie, yet he must haue lerned to know, that the Bishops, That is, Touch not the head: Prelates, and Cardi­nals, were not called thither to control and take vp with taunts their holy Father and creatour, That is, For so it pleaseth vs the Pope of Rome: much lesse to correct Magnificat, out of Paules writing: but rather simplie, Inclinato capite, to say, Placet, vnto that, which in the name of the holy fathers might be proponed to them: and then further, to helpe to keepe y ^e breade from moulding, like as a great while agoe, by a Poet was prophesied vppon them, saying: ‘Nos numeri sumus, & fruges consu­mere nati, &c.’

That is so say:

Nowe, seeing that the Bishops & Pre­lates, haue no other voyces in the Councel, but bare woordes, accounted for syphers, to increase the heape: how much lesse shall [Page 41] anie thing be permitted or graunted to the Laie men, which are not there receiued nor seene, neither in the Brew house, nor Bake house. In summe, the Councell is not cal­led Oicomenicum, or General; Wherefore the Coun­cell is called General. as though euerie man might come & thrust in his nose there. Wherefore then? Because it is as an image or pageant vnto vs, and as a demon­stratiō or shew of a play or enterlude, which doeth represent & set out before our eyes the common & generall Church of God, which hearken fully and wholy vnto the voyce of their shepheard, namely, y ^e Pope of Rome: as was well noted and marked by the fore­said Cardinal Reignold Poole. And it was likewise openly set foorth, in the Bull of the said Councell of Trent, that it is, and ought to be of right, named a General or common Councel, for this occasion, because all christendome generally are bounde to holde, In the Bull De editio. of the coun­sels which begin thus, quum prop. and was set forth an. 1545 the 6. of Decemb. in the name of pope Paul the third. and to celebrate y ^e same with deuoute prayers.

And to that ende, they are by the Pope earnestlie put in remembrance, that they goe to shrift, and fast vppon the Wednes­day, Frydaye, and Saturdaye: And then on the Sunday be howseled, and go prun­king in the Procession, and deale their al­mes: [Page] or at the least say fiue Pater nosters, & fiue Aue Maries: by the vertue whereof, they shall receiue a sufficient pardon of all their sinnes, &c. What can they desire more? For as touching the sitting in the Chapter house, and there Sententiam sub­verbo placet proferre: that is, To saye A­men, These are the words of the Buls of Indictiō and to nodde at that, which is pro­nounced vnto them: that is permitted on­ly to such, as of right ought to doe it, or to whom it is graunted by special priuiledge: as chiefly to the right honourable, the bre­thren of the Pope, to witte, the Bishops & Archbishops, and his deare sonnes the Ab­bats, and other such like, as hee him selfe doeth set it foorth in the Bull Indictio­nis. Bulla Indi­ctionis. Therefore truely were the Dukes of Germanie, & the Protestantes in a wrong boxe, when they said, That it was no Free, and Generall, or Common Councell. For a sheepe with one eye, would haue marked that, that it was neither forbidden them, nor no man else in the worlde, to come to Trent, there to spende their money, to holde the Councell, and celebrate it, with hearing of Masses, with Fasting, and with the saying of fiue Pater nosters, and [Page 42] fiue Aue Maries: yea, the whole pardon was as well graunted vnto them, as to anie Bishoppe or Prelate, or other that was there. But that was not the place where the muscles laye: They would glad­lie haue had manie voyces in the Chap­ter house, and not to haue declared their meaning with that woorde ( Placet) one­lie: but that they might likewise haue dis­puted freelie, and brought in, and alled­ged the Scriptures of God: yea, they would haue had it flatlie graunted, that the Pope of Rome should not haue bene head and President of the Councell: but that euerie thing should bee concluded out of the woorde of God.

But (beleeue me) the holy fathers, and the Pope, were not so foolishe: they did see more deepely into the matter. For, if they hadde once taken and put that horsse heame or collar about their neckes, then were all the fatte in the fire, and so the whole Church of Rome would not after­wardes haue bene worth the paring of a rotten apple. No, no, I warraunt you. They will take heede of that. For there is one point whiche you shall neuer wrest nor wring out of their handes, which is, [Page] That all Councelles are lame, maymed, creeple, and blinde: yea, vtterly voyde of a­nie power, vnles the holy Pope of Rome be their President, directing and gouer­ning the same, as he thinketh good. For he is the verie eye, and the fiue wittes of the Councelles: Therefore was it in the sayde Councel of Laterane, Read the Bull of the Councell of Laterane, set forth in an. 1512. in name of Pope Iul. 2. verie circumspectly concluded, That though all Cardinalles, Bishoppes, and Prelates were assembled, although they were barrelled vp together like herring: yet can they not holde anie Councell without the authoritie, will, con­sent and commaundement of the Pope, if they should otherwise doe, they should bee playne heretikes, and vngodly men: yea, they should be esteemed, thought, and taken as Chore, Dathan, and Abiram. The same was also before that, forespoken and cōclu­ded by the holy Father Pelagius 2. who did openly set forth, This is written in the book of Councels in the 2. booke and in the De­crees chap. multis den. dist. 17▪ That all Councels, which were holden without the Popes consent, and commandement, are not to be repu­ted or accompted for Councels, but for Conciliables, that is to say, for Riots, and vnlawfull assemblies.

And that is the same which the Popes, Marcellus, Iulius, Damasus, Gregorius, & [Page 43] other mo, did likewise iointly ordeyne and determine, as is plainly to be seene in the book of Decrees, in y ^e 17. distinctiō: Chap Imo dum, in the 17. dist. where it is in like maner by the Scriptures▪ con­firmed: As for exāple, out of the 81. psalme, where it is written, I haue saide, you are Goddes. Againe, What soeuer you binde in earth, that is bound in heauen, &c. And it is also established & made sure with strōg reasons: For that worshipful brother Tho­mas Vio, did openly declare in the said coū ­cel of Laterane, That those which goe a­bout to make the Pope subiect to the coū ­cels, do euen like vnto them, Looke in the fo [...]said Councell Lateranen. in the 2. ses. that woulde make the father obedient to the childe: the head inferior to the foote: the captein seruant to his soldiers: & the shepeheard vnderling to his sheepe. So y ^t now, Christ is no more made any accōpt of in y ^e coūcels, nor his word any whit estemed: but y ^e pope hath al the charge & authoritie alone: he on­ly is enseigne bearer, & he doth set al in or­der. And vpon that occasion it was determined, That y ^e coūsel of Pisa, being assembled without y ^e Popes cōsent, was no assemblie of Hierusalem, but of the towre of Babylō, y ^t is to say, A curse & confusion. In sūme, it is apparant, y ^t al coūcels & ordinances in y ^e [Page] worlde, and do nothing against the Popes might, nor against the authoritie of the Church: for she hath ouergrowen the rod: She cares neither for scriptures nor Coū ­celles: shee hath the holy Ghost pinned on her sleeue, and may doe euen what so euer shee will.

And therefore it is, that when soeuer the Pope doeth set forth anie Bulles, then doth he commonly adde this clause or conclusion to the same: Non obstantibus constituti­onibus, & ordinationibus Apostolicis, coeterisue contrarijs quibuscunque, that is to saye: Notwithstanding all constitu­tions, ordinances or commandements A­postolicall, nor any other thing what soe­uer, contrarie herevnto.

Like as doeth specially appeare by the Bull of Pope Paule 3. set forth at the Coū ­cell of Trent, in the yeere 1544. the 23. of Februarie. So that he will not giue to all the Apostles, to all the holy fathers, nor all the Councelles, scarse one good worde: yea, rather, he mockes, & playes bo peepe with them all, and so goes on forwards with his busines: For otherwise, if the matter were not thus handled, I would not giue a pud­ding, for all the power and authoritie of [Page 44] the holy Church of Rome.

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

Aha, the mother of God: where can you finde, nowe a dayes, any Chaplein or bene­ficed man, Bishop, or Cardinall, that clim­beth to that preferment, without moneie or rewardes?

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

Then after this might they come in, and dashe vs in the teeth, with the Councell [Page] of Triburine, Triburine. which did forbid any money to be takē for buryings: Burying. what a gods name, who could digest that morsel?

And to this they would adde the Councel of Basil, Coū. of Ba­sil the 21 ses. where was plainely and sharpely ordeined, That [...]he Court of Rome shall not take any money for any Dispensati­ons, Elections, Postulations, Presentatiōs, nor any other Ecclesiastical offices, authorities, benefices, hallowings, blessings, no not for the very Pallium, or Bishops man­tle: neither to be paid vnder the colour of bulles, seales, nor ānuales, by what colour or pretence soeuer they might be done. Aha, friend: What an Eclipse would that breede in the Popes purse?

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

Then would they assaulte vs, with the [Page 45] Councell of Laterane, Con. of La­terane. whereat by Pope Nicholas 2. and fourteene Bishops, was verie solemnly, and irreuocably concluded. That the Pope of Rome should be chosen by nomination, the whole common peo­ple assembled together, the spiritualtie, with the Colledge of Cardinalles pre­sent. And if it shoulde bee prooued, that any man should by rewardes, giftes, bribes, or any other indirect meanes, at­taine to the same roome, the same should not onely be banished, The Pope an [...] heretike and Apo­stata. but should likewise be taken for a shamelesse heretike, a back­slider from Christ, and an Apostata. So that it should be lawfull to pull him out of his seat, &c. Aha, my masters, what a piece of worke were that? By that meanes they might ouerthrowe, and cleane roote out the holy Church of Rome.

Moreouer & besides, they would proue, y ^e pope Eugenius was by y ^e councel of Basil, iudicially condemned for an horrible Here­tike, and a shamelesse knaue: and was de­posed from his seate, as a wicked vile vil­leyne, who yet notwithstanding was after, by fine handling and prettie practises of si­monie, and also with force holpen againe into his seate: and of him euer since, vntill [Page] this our time are al Bishops, Cardinals, & Popes, yea, and all priests in general, bred and sprung vp like a litter of pigges farro­wed of a fruitful sow. Al which, one with an other, head & taile, should be banished, and esteemed for heretikes, & vngodly knaues, if it were so, that the Councels might beare any swinge, against the authoritie and esti­mation of the sea of Rome, and our mother the holy Church: but y ^t I assure you woulde be to feareful a matter. And therefore must we (of necessitie) conclude, That the Coū ­cels can in no wise ouerrule y ^e Church, nor by their cōmandments or ordinances cōpel her to any thing, no more than a Spiders web can hold or kepe fast a Pie, or a Crow. But al Councels must be subiect to the ho­ly Church, euen as an obedient child is sub­iect to his mother: yea, and they must al­wayes daunse after her Pype.

Therefore, when as these Heretikes and Huguenotes, do bring in a great heape of these Councels, to strēgthen their doctrine withal, agaynst the Romish Church, they do but breake their braines in vaine. They may well [...] auace, In the▪ 36. chapter of the councell Eliberi. that the Councell E­liberinum in Spaine, which was holden a­bout the yeere 300. in the time of Constan­tine [Page 46] the great, did plainely ordeine, That there should bee no Images in the Chur­ches, nor in no wise to paint, Images forbidden. or carue any thing to be prayed vnto.

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

They may likewise bring in apace, In the first booke of Councels. [...]oli. 627. chap 3.4.5.6.7.8.9.10. and so fol­lowing to 25. Con Affric. can. 81 82.83. Mileuitano can. 3.4.5. and in the decrees, can placuit vt quicun (que) ca. quisquis dixerit gra­tiam de cō ­secra. dist. 4. and alledge, That the Concilium Auristanum, did clearly ouerthrow mans free will, and iustification by workes: teaching that all our righteousnes, all the good works that we can do, and al that is in vs, must be im­puted to the only goodnes & vndeserued mercye of God: that it is not in our na­tural power to prepare our selues to mer­cie: but that we must receiue al euē as beggers by mere gift through meeknes of the spirit. But in all this they do but loose their labour: and it is euen as much, as if they would cut the aire in twaine: for we do not esteeme al they can say worth a rushe.

That being done, they may bring in [Page] apace for witnesses, the Councels Affrica­num, and Mileteranum, wherin saint Au­gustine did set forth such stuffe, as were y­nough to shame them, all praying to saints vtterly ouerthrowen: for that there was by perfect proofe and expresse Scriptures proued and concluded, That neither is, nor euer hathe beene on the earth so holie a man, (Christ onely excepted) which hath not bene spotted with sinne himselfe, and had neede continually to pray for remis­sion and forgiuenesse of his owne sinnes. So farre doth it differ from that then, that the Saintes should haue any sparkle of de­seruings remaining ouerplus. But al these authorities are not worth a nut shell: nei­ther will we receiue their witnesses.

Moreouer, whereas they make much a doe with vs, that the first councel of Read the Churchly historie of Socrates, the 11. Cap. of the first booke▪ and Sozomen. in the 22. chap. of the 2. booke, & the decrees Cap. Nicena Syno dist. [...]1. & Con. Nicen did consent, That it was lawfull for priests to marie, and that the Councel of Gan. Can. 1.4.9.10.14. and in the decrees Si quis discernit. Di [...]incti. 28 ca. Si quis nuptias. cap Si quis vel virginitatem. cap. si quis proprer Deum. dist. 30. & cap. Si quis vitupera [...]. dist. 31. Gan­gren did curse and banish all such, as vn­der the colour of any cloyster, religion, or spirituall state should forsake their wiues, [Page 47] or deface the state of matrimonie, Read the decrees▪ ca. quoniam in Romano. Dist. 31. Wher­vnto the Councell called sexta Synodus, cō ­senting, did further and aboue that ordeine, That no man should require of any priest, to make the vowe of chastitie, vnles they of themselues were willing so to do. But all this is euen as much as to knocke at a deafe mans doore.

And if that they also (out of the sayde Councell of Con. Gā. can. 2. and in the de [...]crees. can. Si quis car­nem dist. 30 Gangrensis,) and out of the Councell of Con. An­cyrano. 27. Ancerano) kept about the same time of the Councell of Nicene, will go about to perswade vs, that they that eat flesh vpō the Fryday, or in the Lent, should not be punished nor condemned: yea, and that in matters of Con. Grā. in the con­clusiō of the Councel. mariage, and eating of meates, we may not charge mens consci­ences, by the vertue of any newe lawe or bond: al that is of Dauie Duttons dreame, and wee [...] wise giue anye eare vn­to it.

Furthermore, they will bragge muche, vpon the first Councels of Con. Nice. in the▪ 6. Canon, like as Ruffi▪ doth set it forth in his hy­storie. Nicene, and of Con. Cō ­st [...]t. can. 2. beginning Qui vl [...] a quamque Dioc [...]sim sunt Epis­copi &c. Constantinople, for that they did or­deine, That the Bishop of Rome shall not haue any authoritie or i [...]risdiction out of his owne borders, (to witte, the landes nigh adioyning to Rome.) And againe, [Page] vpon the Councel of And per­use the coū ­cel of Affri­ca, in the first booke of the coun­cels the [...]e you haue these orders can. 92. and at the end of the coūcels, are the let­ters of the coūcel written to the Popes, Bo­nifacius and Cele [...]tinus. Affrica, whereas the craft and falshoode of the Popes of Rome, Sosimus, Bonefacius, & Coelestinus, were knowen and declared, (who had sought by falsifying of the Councell of Nicene, to mainteine their authorities.) Wherevpon it was ordeyned, That no man shoulde for any matter of difference appeale to Rome, or ouer the Sea. Which was also establi­shed in the Councell Mile [...]etano. Wee haue runne to long before the dogges, to be afrayde of these matters. Therefore they may go shooe the goose, and make children afrayde with that, which they bring forth out of the third Councel of Con. Can. [...] Can. [...]. Carthago, In the cō. of Mil. ca. 21. Read also can. prisb. 11. quaest. 4. and can. psal. 4. vt presb. 2. quaest. [...]. and of the Councell of Con. Aff. can. [...] and in the decrees ca. 1. dist. [...]9. Cap. Con. di 10. ca nul­fas est dist. 1 [...]. Affrica: As that no man might take vpon him to be called The chiefest of the Bishops: or, The chiefe Bi­shop: or, High Priest: yea by the Roode, well sayde: wee haue our aunswere readie ynough for that matter, which is, That men maye in no wise take vpon them to keepe or holde anie Councell at all: yea, though they were neuer so well defended, both by the▪ Scriptures in the Bible: and by the holie fathers: vnlesse they doe well and fully agree with the holy Church of Rome: for she hath full power and au­thoritie [Page 48] to alter all Councels, and to make them voyde, of no value, nor effect: euen as shee shall thinke good: and to ex­plane them as shall serue best for her pur­pose: yea, to tumble and tosse them top­sie turuie, euen as shall best serue her turne.

And therefore, where as menne pre­sume so muche to alledge and bring in, the ordinaunces of the Popes, Gelasius, Ca. Consi­dimus 25. quaest. 1. ca­nulli. 25. quaest. 1. and Hilarius, whiche saye, that the Sea of Rome is more subiect and obedient to the Councels, than anie other man: ey­ther the Councell of Basile, The coun­cel of Basil aboue the Pope. wherein was determined and concluded, That the Councell is aboue the Pope: yea, and that the Councell maye depose the Pope: All that is not woorth a strawe. For all the Balles that are serued on that syde the Tenise Court, are easilye smitten backe and turned at the rebounde, with halfe a woorde speaking: to witte: Sal­uo in omnibus iure Romanae Eccle­siae: Which is too saye, The right and authoritie of the Churche of Rome, in all pointes reserued. For this is the verie tai [...]e of euerie Councell, wherewith [Page] they are turned about as with a rudder, e­euen whither the Pope will haue them.

The v. Chapter. VVherein is taught, that the canons and decrees of Popes, can not binde the Romish Churche, but that she is s [...]ill aboue all decrees, and maye breake and adnihilate the same, The Ro­mish church & the Pope aboue a [...]ca­nons and decrees. Cap. 4. Cap. viola­tores. 25. quaest. 1. ca. nemini. 17. quaest. 4. ca. de libel [...]is. dist. 20. cap. nul. fas est. dist 19. This is set foorth with plaine wordes in the chapter Ideo perm [...]t tente ff. his i [...]a. 25. quaes. 1. Read like wise cap. preceptis. dis 12. & ca. Si quis. 17. quaest 4. so as shee shall thinke good.

THis same must be vnderstoode of all the former decrees, and canons of all the Popes deceased. For although it be cleare, that they are inspirattons of the holy ghost, against which it is not lawful for any man to speake: so as whosoeuer doeth despise them, is voide of the Catholike and Apostolike beliefe: yet that notwithstan­ding, they cannot therefore by any meanes close or shut vp y ^e authoritie of the Church. And wherfore? For that there is one com­mon rule of the holy Church set foorth, for an vndoubted article of our fayth, which is, That the Romish church is she, which doth giue to all Popes decrees, their full power and might: prouided alwayes, that she her selfe, is not in any wise subiect to y ^e same, by reason that she hath a ful power always to make such decrees and ordinances, when [Page 49] soeuer it shall please her, as hauing power, and being heade ouer all Churches, from which poynt no man maye dissent. So, after this manner, doeth shee giue and graunt to the decrees, Popes a­gainst their owne de­crees. full power and au­thoritie, with this exception, That she her selfe will in no wise, incline or yeelde to the same: but that she may do any thing agaynst the same, whensoeuer it shall please her. Euen like as Christ did teach the people, as hauing might, authoritie, and power of himselfe, and not like vnto the Theologians, or Phariseis, whiche durst neither put to nor diminishe or take from the same. And euen after this maner it followeth with the Popes. They giue the decrees their authoritie, and yet not­withstanding this may they do (as masters and Doctours of the lawe) euen when they list, agaynst their owne lawes and decrees▪ and therefore the decrees and Canons doe not conclude anie thing at all, without this exception, That the Churche of Rome may alway vnderstande, interprete, and expound the same, as she shal think good. And herevpon it commes to passe, that in all decrees, one of these tales is ioyned, to wit, Reseruing alway the right and title [Page] of the Church of Rome: or, So farre forth as the Church of Rome doeth thereof al­lowe ▪ And so hath the high and renowmed Iurist or Lawyer Philippus Decius writ­ten: Philip. De­cius in ca. 1. no▪ 49. de constit. namely, That all decrees and Canons are (by Gods appointment) subiect vnto the Pope of Rome. It is verie true, that the holy Fathers and Popes, Gelasius, Fe­lix, Cap. confi­dimus. 25. quaest. 1. ca. constit. dist. 10 ca. con­tra statut. ca. sunt qui­dā 25. quaes. 1. ca. ideo permittente 25. quaest. 1. ca. Iusticiae. 25. quaest. 1. Sosimus, Vrbanus, and Leo 4. haue concluded, That all the decrees and ordi­naunces of the Pope, beeing contrarie to the olde and former decrees and Canons, shoulde bee voyde and of none effecte. And whereas Gregorie hath likewise ordey­ned, That whensoeuer any Pope wil haue his Decrees obserued, then must he è con­trà, obserue the decrees of the Popes his predecessours. But vpon that y ^e glose saith, Hoc non credo: Vpon the before written chapter, const. dist. 10. which is, I doe not be­leeue that. And is not that answere groun­ded vpon good reason? So that wee may boldely conclude, That the holie Church will not be bounde nor pend in by any De­crees. Shee is like vnto a Catte, shee can not bee forced or compelled. For else might these Heretikes, and Huguenotes choke the holie Church with her owne de­crees. For they woulde bring foorth this [Page 50] Canon, Vt quid Canon: De consecr. dist. 2. prima quidem Canon: Non hoc corpus: and such other like. Thereby to teache, that there is but one ghostly or spiritual food set forth in the Sacrament, which is receyued onelie by fayth, The sacra­ment a spi­rituall food. and not eaten nor swallowed vp with the teeth. Further, they would come out with the decree in the chapter, Legin [...]us: ff. Quid enim, dist. 93. thereby to prooue, That all Bishops haue like authoritie, Bishops like in au­thoritie. in what place soeuer they bee, whether at Rome, or at Canterburie: and by that meanes shoulde all the authoritie of the Pope become creeple and lame: whiche were a pitifull case. By this the lay peo­ple ought to receiue in both kinds. They woulde goe a­bout to teache out of the Chapter Vbinam. distinct. 96. that they ought likewise to come into the Councelles, and to haue their voyces in the Consistorie: Cap. cōpe­rimus de const. dis. 2. Fra Petrus ca. lacrimae. ca. sacrifici [...] ca. dici ca. magna pi [...] ­tas. ca. faci­lius. ca. con­uertimin. & mo other de penis tent. dist. 2. euen as well as the annoynted Priestes: whiche might bring in a great cōfusion & disorder. They would mainteine by y ^e decree of pope Gelasius, That the cup in the Sacrament, ought likewise to be ministred to the Lay people, according to the institution & ordi­nance of Christ: for y ^e Gela. doth esteme thē for terrible blasphemers of God, & robbers of y ^e church, which in that case do not folow [Page] the speciall commaundement of Christ. They woulde with the decree in the chap­ter Placuit de consecra. dist. 4. bring free­will to the gallowes. Ca. Si quis docuerit. ca. Si quis discernit. dist. 28. & ca. Si quis nu­ptias. dist. 1 [...] ▪ ca. Nicaena. ca. Si quis vituperat. dist. 31. ca. deliciae. ca. quisquis ca. quod dicte dist. 41 cap. Si quis carnem. & cap. Si quis presb. dist. 30. ca cleric. cap. pastor. ca. viduas. 1. qu. 2. ca. glo­ria episcopi. ca. concesso 12. quaest. 2. & cap. duo sunt genera ca. cleric. 13. quaest. 1. They woulde rid Au­ricular confession out of the way, and vtter­ly confounde the defending of Priestes to marrie, and quite abolish the forbearing of flesh: yea, they would throw downe fastens euen, and Iacke a Lent, and breake both their neckes.

Besides all this, they woulde plucke downe all Bishops and Prelates, all Ab­ba [...]s, Monkes, and Chanons, from their riches, welthinesse, and merie dayes. And would make of them poore beggers with Pokes: because it is ordeyned by speciall woordes in the Decrees, That spirituall persons shall not enjoy any landes or pos­sessions. And euen so woulde they dispos­sesse the holy father the Pope, of all his pa­trimoniall goodes and heretage, whereof Saint Peter (by his testament) hath put him in plentifull and peaceable possession: and would leaue him nothing but this bare deuise or prouerbe: Aurum & argentum non est mecum, That is to say, I haue neither golde nor siluer by mee. And so, where he is nowe a riche God, they woulde [Page 51] in steade thereof, make of him a poore de­uill: and then they would driue all Priests and Parsonnes, Monkes, Friers, and Nonnes, into their Churches and Cloy­sters, euen as men woulde driue a heard of swine into their Styes▪ and that by force of the decree: Cap. Clerici. causa. 14. quaest. 4. and cap. peruenit. dist. 86. and more such like, which are written in the 86. di­stinction.

And nowe note another thing, which is worst of all: they would mainteyne, that all Priestes, Monkes, and Chanons, with all the hellish, shorne, and greasie swarme, are ex [...]able and shameles heretikes: yea, accursed and false theeues▪ and that al Car­dinals, Bishops, and Popes, haue effectu­ally and Ipso facto, forfeyted all their offi­ces, authorities, benefices, & prebendes, ac­cording to the decree: Si quis: dist. 69. cap. Null [...]. cap. Baptisando. 1. cap. Quicquid cap. Placuit. and an innumerable compa­nie and, too long to rehearse. So that here­withall shoulde our deare mother the holie Church of Rome be cleane rooted out, and spoyled of all her goodly treasures, riches, possessions, and gouernments: and in the ende should vtterly loose her credite & coun­tenance: [Page] and being forced to play the bank­rupt, should be driuē into an hospital, there to ende her sorowfull and miserable dayes.

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

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

HErevpon may wee boldly conclude, and out of that which is sayde before make a most true and infallible gene­rall rule, The holy Church of Rome the verie knot of all wri­tings de­crees & coū cels. That neither the holy Scripture of the olde and newe Testaments, nor the writings and doctrine of the olde fathers, nor Councels, nor Decrees, nor any other institution or ordinance in the world, can be specially holden for the certein rule of fayth, wherevnto the Church is bounde: nor yet for the traditions and institutions of the holy Church, which all Catholike men are bound to beleeue, vpon paine of damnation. But the estimation and bene­fite of the holy Church of Rome, is the only principal & most sure rule & directiō whereby all Scriptures, councels, ordi­nances and decrees must bee guided and gouerned. Yea, it is the verie pricke, the white and the but, wh [...]reat all good Ca­tholike christē people must shoot al their arrowes, and lay their iust leuel. Therfore, whensoeuer the holy Scripture will serue, the turne of our deare mother the Churche [Page] of Rome, shee may accordingly vse it: and wherein so euer the Councels can doe her any seruice, she may commaunde them: and when the olde Fathers say any thing, that can further her cause, shee may allowe it and let the rest goe.

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

[Page 53]As for example: Whereas almightie God doth by his holy worde commaunde, That no man shall make anie image or likenesse, This is so set forth in the coūcell of Nice in actione 4. and is like­wise set out by Eckius in his Man. that is spoken onely for the Iewes. And as the Councel of Africa (on­ly because of the ambition of the Popes of Rome, who would haue questions & suites to come before them, and there be determi­ned) did ordeine, This forbidding stā deth in the first booke of the [...]oun­celles Con. Afric. can. [...]2 and the let­ters of the popes whi­che had procured to haue all ap­peales sent to Rome, are set out in the end of the coūcels. That no man shoulde transport anie matter ouer Sea, by appel­lation, and such like. Therevpon shall her Ca. Plac. vt Pres. 2.4.6. Gratianus gratiouslie glosse, excepting onely, such as shall appeale to Rome. And whereas Pope Ca. Comperimus de con. dist. 2. & the glosse vppon the worde aut integra. Gelasius doth command, that euerie one (which will not shamefullie separate the Sacrament of Christe) shall minister the supper of the Lord, vnder both kindes, to witte, of breade and wine. That must be vnderstoode onely, vpon al priests: and so like vpon all other.

And when as they can finde no good glose to couer the matter withall, then it is suffi­cient to say, Euen so doth the glosse answere vpon the demaunde in the Cap. Constitutio­nis, dist. 10. whereas is saide, That no Decrees are of value, which dissent from the good seede. Non credo: I do not beleue [Page] it: or, These by­textes doth the glosse bring vpon the decrees, That euery man shall receiue the Lords sup­per inconti­nent as the consecratiō is done, cap. peracta de consecrati­one. dist. [...]. Hoc antiquum est, This is ancient, & happened In illo tēpore, In that time, &c. In summe, she will vse the matter so handsomely, as shal make most for her own aduantage. Then you may perceiue well y­nough, that she is like the honie Bee, which wil sit vpon euery flowre, and fetch out of e­uerie one of them y ^t which serues her turne, to fill her hiue with pleasant and sweete ho­nie: and what soeuer is not appliable or a­greeing to her purpose, that she leaues vn­touched. Therefore, the foundation of the holy Church of Rome may very wel be cal­led, A Bee hiue, hauing the propertie of a tubbe, wherein al maner of pleasant things are put.

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

NOwe, so farre it is from our deare mother the holy Church, to be afraid to spring ouer the pales of the holie Scripture, holy church helpes her selfe with the opini­ons of here­tikes. auncient Fathers, Councelles, and Decrees: that often times she will go and solace her self in the pleasant medowes and greene fieldes of the olde heretikes, which haue alwayes bin extreeme enemies [Page 54] and directly contrarie to the holy scripture and the Fathers: and of them doeth she bor­rowe very many goodly iewelles, Reade Au­gu [...]t. in the boke of He­resies, and where he writes a­gainst the Pelagians Ephes [...].8. Phil. 2.13. too fur­nishe & beautiefie her Gabanet, or bee Hiue withall, For it is wel knowen and euident, that she hath learned of the Heretike Pela­gius, That we (notwithstanding the fall of Adam) do still possesse a free will, and haue power to Iustifie our selues, and to fulfil al the commaundementes of God, if we our selues will: and That it is not the onelye grace of God, whereby we are iustified, Rom. 3.24. as Paule doth teache: but an helper only, after that we of our selues haue prepared our sel­ues therevnto. Also, In the coū cel of Trent in the 7. sess. Can. 10. & in the 14. ses. can 8. That Christ did by his death merit: for original sinne onely: and that for all other our daily sinnes, we our selues must answere and make sufficient amendes. Of the Messalians, or Euchites: & likewise of the Pelagians, Theodoret. in the 4. boke of the Heretikes. she hath gathe­red, that baptisme alone, doth not make vs perfect Christians: but is onely necessarie to washe away our originall sin, & to helpe vs out of our first shipwracke. Cap. omnes fideles. dis. 3. cap. [...]. de poenit. dis▪ and in the 4. boke of the Sent. in the 14. dist. ca. 1 But if we fal againe, & so run in danger of a second ship­wracke, thē we must seke for another plāke to helpe vs out of hazard. Shee hath like­wise sucked out of y ^e breasts of y ^e Messaliās, [Page] to mumble out her Mattines, The seuen Psalmes, and the Pater noster by▪ number vpon a paire of beades, and with a bur­ning candle: pretending thereby to ob­teine great pardones, and to doe vnto God great seruice. Also, whereas she doeth vse spittle in baptizing after that the diuell is coniured: Theodoret. in his 4. booke cont. haeret. that shee tooke of the Messalians, who did teache, That men might driue a­way the diuel with spitting. Of the Satur­nialles, Ebeonites, Tatians, and Encra­tites; shee hath learned, That the state of Mariage is vncleane and spotted: and that such as wil please God, and be cleane puri­fied, must wholy refraine them selues from it. Also, That there is great holinesse in absteining from eating of fleshe, and vsing of certeine other meates: although she hath set the things out vnder another colour, to the ende men might not knowe frō whence they come. Besides this, she hath borrow­ed of the Montanistes manie newe fasting dayes, Apolloni­us in his booke a­gainst the Montani [...]s. and Euseb. in his 5. boke, cha. 1 [...] which she hath commaunded and cō ­firmed, to be obserued, vpon pa [...]ne of great punishment: and beside that, on or cemēts. In the schoole of the Coloredlanes, shee hath learned to praye to the holye Virgine Marie, Theodor. in the 3. booke Epipha [...]. in the seconde part of 3. boke in the 51. Heresie. Theodor in the 1. booke and to immolate or offer vp her ob­lations. [Page 55] Of Marcus the sorcerer and Here­tike, she hath learned to vse in her seruice, & sacrifices, certeine strange wordes, in He­brewe, and other languages. Of the An­thropomorphites, to painte God the Fa­ther in the forme of a man, w ^t a gray beard. Of the Gnostikes, and Carpocratians, to set vp images of Christ, and other Saints, Irinaeus in the 1. booke against He­resies in the 24. Chap. and to worship the same with censing, and other maner of deuotions: vnlesse men will say (as Eusebius in y ^e 7. booke of histories in the 18. chap. doth declare) that this erec­ting of images did first spring from y ^e Hea­then. And last of all, she hath learned of Si­mon the sorcerer, & father of al Heretikes, Act. 8.19. to giue Bishoprikes, & Benefices, Masse, Mattius, and Sacraments for money, and yet not to sell them. For it is but a simple bargaine or contract, which the Lawyers call, Do, vt des: I giue, that thou mayest giue againe: Euen like to Simon, who would giue money, to receiue y ^e holy ghost. So that it is very plaine & apparaunt, that shee can helpe her selfe well ynough with the doctrines and opinions of Heretikes: and sucke out of them, what shee thinkes good, to carie into her Bee hiue. Yea, shee doeth in manie things agree with the Alca­ron [Page] of Mahomet, and with the Turkes re­ligion: Azoar. 1. as specially, in many pilgrimages, in praying vnto dead Saints, in the obser­uing of fasting dayes, in diuers sortes & orders of Monkes, and particularly, in the doctrine of Freewill, and iustification by workes. Now, whether they haue borrow­ed that of Mahomet, or he receiued it from them, by reason he had a holy Monke, one Sergius, for an assistent & companion: I re­ferre that to the iudgement of the Doctors of Louen. Thus much once by the waye, that it is easie to be noted, that it is all one per dominum, and all diet in one fatte: and that she is like to a cunning spinner, which can make good thred of all sortes of flaxe.

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

The holy Ro. church borrowes many thīgs of the Iewes.NOwe, as touching the Iewes, shee hath not forgotten to followe them sundrie wayes: and that is apparant ynough, in that which our master Gentia­nus hath declared in this worke. For hee will mainteine, that the Transubstantiati­on of the bread into the very body of Christ, [Page 56] and the changing or turning of the substāce of the wine into his verie blood, maye bee proued by the testimonies of the Iewishe Rabbines. And that is without doubt: for one of their Rabbines named, Rabbi Mo­ses Hazardan, writing vppon the 136. Psalme, where the Prophet saith, O Lord thou giuest all fleshe their foode, saieth thus: This texte doth fully and wholy a­gree with that which is saide in the 34. Psalme: Taste, and see howe pleasant the Lord is. For the bread or meate which he giues to euery man, is his fleshe: and with the tasting, or with the eating, it is turned into flesh Out of this hath a good Monke & a Catholike writer concluded, That this Iewish Rabbin did well vnderstand Tran­substantiation: Petrus Ga­latinus in his booke Of the Se­crets of the Catholike truth. in the 6. chap. of the 10. boke which he doth yet againe cō ­firme by another, named Rabbie Cahana, who vttereth maruelous & wōderful specu­lations, vpō that texte of Moses, where Ia­cob did promise to his sonne Iuda, an vn­speakable & vnmesurable quantitie of wine & milke, by these wordes: He shal binde his foales to the vinetree, and his asses to the noble vine branches: he shal wash his clo­thing in wine, & his mantle in the bloud of grapes: his teeth are whiter than milk. [Page] For out of these woordes of Iacob, doeth the foresaid Rabbi conclude, That the asse doeth here signifie Messias, into whose bo­die and bloud the wine shal be changed. See nowe, is not this a strong & an inuincible foundation, against which the gates of hell can not preuayle? For that agrees euen as well together, as a fiste in Gentianus nose.

Besides this, are established out of these Rabbines, the suburbes of hel, and by them declared, That y ^e holy Fathers are lodged there, against the comming of Messias. For that could the Rabbines finely fish out of that, which is written in the book of Ec­clesiastes: This you shall [...]de written in one of their bookes cal­led Midiasc [...]h [...]l [...]t, which is▪ to say, The explanation of the Ecclesiast [...]s, or sentences of Salomon. Eccle. 7.13. There are some iust, which are killed in their righteousnesse. Doeth not this serue wel for the purpose?

Furthermore, out of the Thalmoode is proued, that Marie, our Lorde IESUS Christes mother, was conceyued without original sinne. For one of their Rabbines called Rabbi Iudas, Simons sonne, doth so speculate, saying, That the In the boke called Galirasepa, which is to say, The explaner of the hidde or secret thīgs matter wher­of the mother of the Messias should bee ge­nerate, was formed before that Adam fell, and so preserued from generation to gene­ration, without polluting. And this doth he teache out of the Psalme, wherein is writ­ten: [Page 57] O Lorde, seeke out the plante which thy right hand hath planted. Is not that merue [...]ously well alledged, & the naile hit right on the head? Verily, it may verie well be compared with an other doctrine of theirs, where they saye, That God in the beginning did make two Whale fishes, a male and a female, and fearing least they should bring forth a monstruous generati­on, he killed the one, and so laid him in pic­kle against the comming of Messias: Reade Munster in his Hebrewe Dialogue of Messias. at which time he will kill the other likewise: and then shall the Iewes make a banket thereof, and haue noble cheare: for the one Whale fishe they shall eate freshe, and the other well powdred. And I maruell, whe­ther they will not bid our deare mother the holy Church of Rome to their banket. But in that they may well inough beare one with another: it is inough for vs to k [...]ow, that they haue likewise established the foū ­dation of their beleefe and doctrine vppon the Thalmoode of the Iewes: which is a meruelous great booke, wherein all their Caballes, that is to say, all the doctrines & monumentes of their Rabbines, all their dreames and visions, al their profound and bothomles speculations, & strange iestes, [Page] are heaped vp together like a dunghill. But nowe, for that we shall not neede to re­hearse euery thing particularly, it is most true, that the nation and Caballa of the Iewes is the best grounde, and the truest well spring of all the ceremonies of the ho­lie church of Rome. For that is specially set forth & noted in the booke of Dec [...]ees, where it is written. That she hath borow­ed her Ember dayes of the Iewes, Cap. Ieiunio. dist. 76. whose order and māner (saith the text) is the o­riginal spring whervnto the holy church must sticke fast.

Yea (I pray you) who is so grosse and dull of witte, that can not conceiue of him selfe, that shee hath had of the Iewes the verie example or paterne, wherby she hath made and counterfeited, so manie faire & goodly ordinances, statutes and ceremo­nies? Whereby shee hath workmanlie wrought all her silken, gilce, and embrode­red copes, vestementes, and myters, euen as with a fine needle: & al the riche relikes, prounking iewels, altars, candlestickes, candles, and torches: and to be short, al the goodly ornaments, which you may see in the church, were made by the exāple & pa­terne of them. And their Sancta Sanctorū, [Page 58] that is to saye, The Holie of Holiest, or The most Holie place vpon earth, which she hath pacte vp at Rome, in a corner of a chappell, at S Iohn de Laterane: whereof hath she gotten that, but onely of the Iew­es, in whose Temple at Hierusalem, the innermost & most secret place where God did sometimes appeare, called in their lan­guage, Roodes radaschim, that is to saye The holie of holiest? For in place of that, they had there the Arke of the promise, with the couering, called The Mercie seat, or Propitiatorium: wherein was kept a viole with Manna, and the florishing rod of Moses: which thinges our deare mother the holy church of Rome can not come by: and therefore hath she set vp another chest, with relikes in it, wherein she doeth keepe very gingerly and deuoutly, the foreskinne or Circumcision of our Lord Iesus Christ, with his slippers, and his nauell skinne, as plainly appeareth by the verses, which stand written before the same place, which are these vnder written:

That is to say:

Read ouer and peruse the de­crees through­ly in the 1. dist. de co [...]secrat. and speciall [...] the 2. chap. Item the dist. 21.23.77. throughly, and many other mo. Item peruse throughly the booke of Du­randus, and spe­cially where he speakes of sa­crifices and altars.Now, after all this, haue we not borro­wed of the Iewes, euen our holie father the Pope, and all our Priestes and Dea­cons: yea, all our Temples, Churches, offerings and sacrifices? ye [...] marie haue we: or else all the holy fathers and Popes haue falsly lied in their heartes, which haue scraped together the bookes of the decrees: yea, and then must Durandus, What? doe I speake of Durandus? yea, (I say) all our stoute Catholike doctours haue dallied with vs, whereas they giue vs to vnderstande, that they haue borrowed all that of the Iewes. But what is this to the purpose? Trulie we haue learned in their Phariseis seate and Synagogue, That such must bee hanged, which breake the Emperours placarde: and will rather de­pende vpon Iesus Christ, than vpon the or­dinance of the Church. Haue not the Doc­tors of Louen likewise borrowed of them the name of Rabbottenu, Touching this lo [...]ke vpon the scripture. Iohn. 12.12. Matth. 23.7. or Rabbini, that is to say, Magistri nostri, which soundeth in our mother tongue, as much as Our [Page 59] masters: prouided alwayes, that men may not say Nostri magistri, for that were he­risie, but we pronounce it after the Iewish phrase, setting Nostri after Magistri, as if we should say, Masters ours, and not Our masters. Item, that men must set them at the vpper ende of the table? and the killing of Prophetes and Martyrs, and th [...]n make them goodlie tumbes? for there­fore it is that they do mainteine the shrines of the Martyrs in such praier and worship, in witnes (as Christ himselfe said) that they are the children of them which haue mur­thered the Prophets of God, Mat. 27.6.29.31.32. and the mar­tyrs or witnesses of Christ Iesus, and wil follow the steppes of their forefathers, but it is not needfull to rehearse all things par­ticularly, considering that the holie Church hath set forth a generall rule hereof in the booke of decrees. For in the same text, where it is sayde, That they haue learned of the Iewes to annoynt their altars, and to trimme them with many proper things, is argumented and reasoned thus: Cap. consecrat. Si qualiter ergo de consec. dist. 1. Seeing that the Iewes which did but serue in a shadowe and darke figure, did notwith­standing all those things: howe much more ought we being by dutie bound to [Page] doe the like: to whom the verie truth is manifestly reuealed. Whereby men may plainly perceiue, that is verie lawful for the holy Church: yea, and that of duetie she ought to doe all things, whatsoeuer the Iewes haue done heretofore. So that it is no maruell, that she hath of her selfe set vp so many newe ceremonies, and sacrifices, and brought in so many Patrones & Baa­lims, Baalim, is as mu [...]ch to say in Hebrew as a Capteine, a defender, a master, or such like: and there­fore they did name dead per­sons and other creaturs which the people did choose to be the [...]r patrones or capteines, and aduocates, Baalim. builded altars, and erected chappels in all high places and wayes: and that she doth daily kill the Prophetes, and doeth crucifie Christ again in his members. For seeing the Iewes haue done so, she is much more bounde to do it. And vpon this point is the before alledged text verie plaine and cleare, saying thus: Hereby it doeth ap­peare, that men may alledge and bring in good arguments and instructions vpon the examples of the Infidels. Which doth serue our purpose verie well, to the setting forth of this our purpose, considering that hereby is apparaunt, that matter which we haue in hand, to wit, that our mother the holy Church, is not subiect to anie Bible or woorde of God: and muche lesse to anie Councels or Popes decrees: but may dongue her grounde with all kinde [Page 60] of dyrte, and may make her Bee hiue fatte.

The ix. Chapter. VVherein is declared, that the holie Church of Rome hath gathered manie things of the doctrine & examples of the Heathen, which she hath conuerted and turned to her owne commoditie and profite.

YEa, here it is plainlie to be seene, The holie Ro­mish Church doth followe many examples of the heathen. that she doth not helpe her selfe with the Iewes onely: but likewise with all sorts of false doctrine, religion, and examples. So that it is euident, that she hath followed the steppes and Religion of the godlesse Infi­dels, as well Romanes as other, whereso­euer the same might serue her turne. For out of the rounde Temple at Rome, which is called La Rotunda, which was in those dayes by the Heathen dedicated to all the Gods, and to that ende was named by a Greeke worde Pantheon: thereof hath she made (following the saide Heathen) a Temple for our Ladie, and all the Saints. All Saints in place of all heathen gods.

But is were mere foolish to stand vpon one example, thereby to proue a matter, whereof all the bookes, and the whole Theologie of the Catholike men is full e­uen to the toppe. For the verie foundation [Page] it self of their doctrine & diuinitie, is much more deepely grounded and built vpon the doctrine of Aristotle, than vpon any, either Prophete or Apostle: by this same token, that at this present, a Doctours hoode, or the Caputium of a Theologian or Diuine at Louen, is called Aristotles breeche or Codpeece. Yea, and moreouer, the most part of all our Scotistes, Thomistes, Al­bertistes, Occamistes, Realistes, Nomi­nalistes, and other Doctours, are sprong vp, of Aristotle, of Plato, of Porphyrius, Auerroes, Abeupace, and such other like Saintes, euen as out of their head spring and principall well.

In so much also, that the Doctours and Theologians of Colen haue very wittily conclud [...]d: That Aristotle hath bene Prae­cursor Dei in naturalibus, sicut Iohānes Baptista in diuinis: that is to saye, Aristo­tle was the forerunner of God in al things naturall, as Iohn Baptist was in thinges diuine and supernaturall. And for this cause, This doeth P. Barnardo of Luxenburgh witnes in the booke called Catalogus Hae­veticorum. amongst other, hath the holy Church condemned Martin Luther, for that the do­ctrine of Aristotle (which is the verie mo­ther of the diuinitie of the Louanistes, Sor­bonistes, and Colenars) was by him re­iected, [Page 61] and nothing set by. After this doth the worthie Bishop Durādus testifie, Durandus in the booke called Rationale diuino­rum of [...]icior ▪ in the first booke in the Rubrike De Dedicatione Eccle. That the holy church did learne of Nabucho­donozor, to halowe their churches, and altars, euen like as he caused his golden image to be halowed and consecrated, which he would haue all people and na­tions to pray vnto.

So that it ought not to seeme straunge to anie man, that the Church (according to his example) doeth likewise cause Here­tikes to be burnt, which will not praye to her images, considering that he caused the three yong men of the Hebrewes, Si­drach, Misach, and Abednago, to be throw­en into the hoate burning ouen, because they denied to praye vnto his consecrated golden image. But what neede I to trou­ble my self much with these matters? The children in the streetes doe knowe well i­nough, that a great many of the ceremonies of the holy Church of Rome, are gathered out of the ordinances and religion of Nu­ma Pompilius king of Rome. For the de­crees, You may reade this in the boke of Decrees cap. Clericos ff. pont. dist. 21. and the booke of Sentences do very cunningly set forth, that from thence they proceede: and that, in these dayes, men call the Pope in Latin, Pontifex, because Nu­ma [Page] Pompilius caused his high Priestes so to be named. In the 4. booke of the Sente [...]. [...]etri Lombardi in cap 10. From thence likewise the ge­neration of Priestes hath issue. For like as Numa Pompilius had his Flamines, Numa Pompilius. Ar­ches [...]amines, and Protos [...]amines appoin­ted: euen so nowe hath the holy church her Sacerdotes, that is, her Priests, her Archi­presbyteros, that is, her high Priests: and her Protonotaries: In the 7 booke of the [...] at [...], an 54 cap. 2. dist. 21. as by plaine wordes is to be seene in the booke of decrees. So that Eberardus Bishop of Saltzburgh, a­bout 200. yeres ago, at a general assemblie (called a Rii [...]x day) did verie wel & right­ly, in naming the Priestes of Rome, Fla­mines Babyloniae, Petras de natali. lib. 7. [...]ap 3. D [...]ran [...] di­uino of [...]. b 7. Rubr. de festo S. Petri. that is to say, Babylo­nish Priestes. And hath not our beare mo­ther the holy Church ordeined the bonefire of Peter ad Vincula, in place of a holy day, whereon at the same time the Heathen did make bonefires to the honour of the Em­perour Augustus? Iohannes de Vo­ragine in h [...]stor. [...]ombar [...]i, cap. 105. Bapti. man­ [...]uan. fast. 8. And likewise the other saint Peters day, which is commonly cal­les Saint Peters Seate: is not that come in place of another bonefire daye, Durand. rational diuino of [...]i. lib. 7 Rubr. de ca [...]ed. Petrus de catho. lib. 3. ca. 140. Bap. Mant. f [...]t. 414.2. which the Heathen did obserue at the same time? And Cādlemasse▪ (I pray you) what is that els, but a kind of Candlemasse which the Hea­then did vse, whereon they, euen at the same [Page 62] time of the yeare, vsed fire with burning of torches and candels, in the worship of Ce­res, Proserpina, and Flora? And of whome haue they learned (I pray you) that euerie man must serue God, according to the v­sage of his owne countrie, & as his fathers haue done before him, but only of Pythago­ras, and of Plato? Pythagoras in the first verse of his golden ver­ses, or aureorum carminum. Plato in his boke called Ti­meus, whom manie as well Greekes as La­tines haue here in followed. Ezech. 20.18.19. A thing directly contra­rie to the cōmandement of God, who saith by the mouth of his Prophete Ezechiel: You shall not liue after the commande­ments of your fathers, neither obserue their statutes, neither pollute your selues with their idols: for I am the Lorde your God. You shall liue after my com­mandements, and you shall obserue my statutes, and followe them. Where haue they fished out the Legende of Saint Mar­garete, but only out of the fable of Andro­meda, or Hesiona, the daughter of Lao­medon? And what is their S. George, S. George. but a dumbe or mumming Perseus, or an Her­cules on horseback? Chrystopherus. And her Chrystopher is a newe Polyphemus or Nessus. And her seuen Sleepers, are not they of the kin­red of Endymion? After al this, what doth this meane, that they haue so specially cō ­manded, That all their altars shoulde bee [Page] set toward the East, but that they will di­rectly herein followe the example of the Heathen, who in honour of the Sunne, whom they named Apollo, did in all their prayers and offrings turne them selues to­warde [...] the East? Considering especially, that God had for the same cause forbidden the Iewes, to be like vnto the Heathen in that point, as to turne their faces towards the East. But the holy Church (as tou­ching this matter) was much wiser tha [...] God: This doth Gui­do de monte Ro­cheri [...] write in his boke called Enchei [...]id. sacer­dot im, that is to say, The Manuel of priestes in titulo de Sacramentis Eucharist. for shee w [...]ll hereby giue to vnder­stande that Christ is risen or sprong from the highest: and that af [...]er the doctrine of Aristotle & other Philosophers, the East is on the right side of heauen, where as Christ, at the day of iudgement, will place his elect. Is not this a deepe speculation? Who would euer haue thought, that such doltish Asses, could haue founde out such a great and profound secret, which God him selfe did neuer thinke on?

The x. Chapter. VVhich concludeth, that the Church of Rome hath gathe­red all these before named pieces together, and taken out of them, what shee ha [...]h thought good, which are called [Traditiones Romanae Ecclesiae] that is to saye, The traditions of the church of Rome, and the foun­dation of our beleef [...].

[Page 63]BVt if I should now bring in all things particularly, to pro [...]e, Traditions of the holy church h [...]we that our deare mother hath (verie finely and subti­ly) brought in & mingled the Philosophie and Poetrie of the Ethnikes, with her Re­ligion, and Gods seruice: I should haue worke inough for seuen yeeres. Therefore this is sufficient for vs, that by this it may well bee perceiued, that she hath gathered her holines and ceremonies, as well out of the Heathen authours, as of the Iewes, & olde Heretikes, and brewed the same all to­gether so cunningly, that it is a maruellous pleasant cup of drinke, to swallow downe without anie chewing. So that nowe wee may stoutly conclude vpon the former que­stion, what that is for a beast, which men call Traditiones Ecclesiae, The traditions of the Church of Rome. Seeing we now well perceiue, that her foundation & ground stands not vpon the writings of the Pro­phetes and Apostles, Ephe. 2.10. (like as Paul would in his time haue mainteined:) much lesse then vpon the Councels, Fathers, and de­crees: but it is partly founded vpon the Scripture, being first well glosed and so­phistically handled: partly out of the chie­fest writings of the olde fathers: partly out [Page] of the scomme of the Councels and decrees: partly out of the fine flower of olde Here­tikes: partly out of the Caballa of the Iewes Rabbines: and lastly, out of the Theologie of Numa Pompilius, the Phi­losophie of Aristotle, and out of the exam­ples of the Heathen.

This was euen thus concluded at the last coun­cell of Trent, in the 3. session. where as the determination of the Church was made e­quall with the Scripture.Now all gathered together on a heape, and baked in a cake, are called Traditiones sanctae Romanae Ecclesiae, The traditions or commandements of the holy Church of Rome. Which vpon paine of damna­tion of the soule, and the body, to be burnt in fire, must of necessitie be beleued of al men, and holden in as great reputation, as the worde of God it selfe, which is written in the holie Scriptures.

Therefore it is, that the bookes of the holy Catholike subiectes of the Church, The Indians haue in one part of the countrie a maner of garment made of the feathers of Popingates of all colours, & the more fanta­stical & change­able that their garment is, the more it is esteemed. as Eckius, Piggius, Hosius, Bunderius, Aso­tus, Ruardus Tapparde, Iohannes La­tomus, Iohannes a Louanio Franciscus Sonnius, Gulielmus Blindasinus, Iodo­cus Rauestein a Tileto, and other more, are finely set forth and brauely decked with feathers of all colours after the Indian fa­shion, and trimmed vp with all costly stuffe, euen like Saint Iames wi [...]h his shelles: [Page 64] and sometime they fetch a witnesse or au­thoritie out of the Scripture by the necke, sometime out of the fathers: then a Coun­cel out of a corner, & a decree of some Pope or Bishop: sometimes they bring out an example from the Iewes, and an allegorie, or some tri [...]le out of the Thalmoode: and nowe and then a sy [...]logisme out of Aristotle or Porphyrius, or else a verse out of Virgil, or Ouid, and such other like, skipping and leaping like Monkies, from one place to another, & so helpe themselues with handes and feete, and with all the [...]mes of their bodie. Prouided alwayes, that they hang still as fast on their principall foundation, as a theefe on the gallowes: to wit, That the holy Church cannot erre, nor by anie meanes go out of the right way. For as long as they holde that end fast, they can neuer loose the threede. And it is but follie to talke: the Heretikes must needes be ta­ken in the trappe: for if by chaunce they scape out at one hole, they are by and by caught in another. After this, they brewe you a noble and pleasant drinke, iumbling the olde fathers and the newe together, the true with the false. And if they can once catche an Augustine, or an Ambrose, by [Page] the necke, then will they after that bring in a trimme toy, of the fine letters of Cle­mens, and Anacletus, which a dronken Monke, and vnlearned buffell, did babble out somewhere on a Saint Martins euen, and mingle therewithall the goodly fables of one Dionysius, whom they call Areopa­gita, which one of the seuen sleepers haue found (I wote not where) behinde a banke: then also come they lustily foorth with a Thomas de Aquino, or a Scotus, & ioyne with him a Bricot, or a Holcot, or a Pe­ter de Broda, to keepe him companie. And lastly, for a sawce, they bring in vpon that their Legendum Aureum, and then Dor­mi secure, and so make thereof a Compost, or, as it is called at Louen, a Brodium, such as the Heretikes must needes bur [...], if they taste but one spoonefull of it. And this is the inuincible Panoplia, or Stratagēma, that is, The defensible furniture & figh­ting weapons of warre, which the right honourable Bishop Guilielmus Blinda­sinus vseth. This is the Verbum nō scrip­tum, the vnwritten worde or veritie, which all Catholike writers doe alwayes stande vpon: this is Consuetudo sanctae Romanae Ecclesiae, that is to say, The v­sage [Page 65] and old custome of the holy church of Rome, whereon they boast them­selues a great deale more, than anie towne doeth of their priuiledges. This is Tradi­tiones patrum, The traditions of the fa­thers, of which the children do boldly boast and bragge: In summe, this is the ground and foundation of the hellish Catholike Ro­mish beliefe, wherevpon our dearely belo­ued mother the holy Church doth stande so fast, as it will be verie harde for all the di­uels of hell to blowe her off with all their bellowes.

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

THerefore the order and maner to dis­pute with Heretikes nowe adayes, The examina­tion of Here­tikes. is no more to bring in many Scriptures or Councels against them, for therein woulde they be too readie and ripe reasoners: but we must onely lay before them the good in­tents, ordinances, and statutes of the holie Church. And it is sufficient to prooue that, by any one of the argumentes before [Page] specified: for whensoeuer men can alledge only one, whether it be out of the Fathers, Councels, Decrees, or out of Aristotle, or Virgil, then it is cocke on our side, and the battell is wonne. But now contrariwise, whensoeuer the Heretikes goe about to o­uerthrow any article of the beliefe by the holy Church brought in and established, it is not therefore sufficient, that they proue it to be contrarie to the Scripture: for that is but one witnes. And it is a common pro­uerbe: Vnus testis, nullus testis, One wit­nes, no witnes: but they must proue it to be directly against all these before rehear­sed, or else they remaine in the sacke: and by this meanes shall we (without doubt) get the victorie and vpper hande ouer all our enimies. For by this foundation are al the Lutheranes, and Huguenotes, con­demned, banished, and accursed. Vpon this grounde they are deliuered ouer into the hands of temporal officers, as ranke Here­tikes. Vpon this foundation are they at the last pitifully murthered & burnt. And wher­fore? For this is the verie foote wherevpon men do condemne for Heretikes, all such as do not beleue al, whatsoeuer the holy church beleeueth. It skils not out of what grounde [Page 66] they haue fetcht this: whether out of S. Francis vineyard, or out of the goldē Le­gend, & liues of the ancient Fathers, or out of the Decrees & Decretals: that is all one, so that it tend to the benefi [...]e & esta­blishment of the holy Church of Rome. For as it is before declared, that is onelie the foundation of the holy Catholike and Ro­mish Christen faith. Therefore whatsoeuer dependeth therevpon, must (of necessitie) be esteemed, receiued, and taken for a special article of our beliefe: and whosoe­uer will not so accept it, they are damned without mercie: yea, although they had both Paul and Peter ten times for their ad­uocates: and ten dozen of Bibles on their side will not serue: for they shall neuer be demaunded, whether they do beleeue the Scripture and the Bible? or whether they holde the writing of Paule for the woord of God? or whether they doe not acknow­ledge themselues to be poore, miserable, lost, and condemned creatures, by the fall of Adam, and the children of wrath and damnation? And that God of his meere mercie and pitie (without any desertes) hath loosed and redeemed them? For all this is but brabbling, it shall not be deman­ded [Page] of them, whether they do not stedfast­ly beleeue, that they onely (through the one­ly oblation of the bodie and bloud of Iesus Christ, once offered vpon the crosse) are iu­stified before the face and iudgement seate of God? For that is of no importance. And much lesse shall it bee demaunded of them, whether in time of their neede, they do call onely vpon the onely liuing God, through the mediation and intercession of our onely mediatour and intercessour Iesus Christ? For that is altogether Lutherall. What shall be demaunded of them then?

Howe men shall examine He­retikes.First, and before all, whether they doe not beleeue that the holy Church of Rome, is the Ladie and Queene ouer all Chur­ches, and that the Pope of Rome is the heade of the same? And whether they doe not beleeue all, whatsoeuer this Church beleeueth? After that, if they do not beleue in the holy Masse, in Purgatorie, in the mi­racles of men Saints, and women Saints? Also, what they doe thinke of the holy Re­liques? As for example, If they do not be­leeue in the foreskinne of our Lord Iesus, which is at Antwerpe? in a second, which is at Rome: in a thirde, which is at Be­zancon: in a fourth, which an Angel [Page 67] brought once from Hierusalem, into the towne of Aken: and lastly; in one whiche is seene and worshipped in an Abbay at Poytears in Fraunce?

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

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

Item, what they esteme of Iosephs bree­ches which are at Aken, with our Ladies smocke? And further, what they thinke of our deare Ladies needles, her sowing thred, and her workebasket, which lie in [Page] her siluer chist at Halle, where many good­ly miracles haue bene shewed: and of her girdle, which is there likewise: by vertue whereof so many women haue conceiued with child: & of her milke which is so plen­tifull in manie places, that seuen of the best kine in Holland are not able to giue so much milke in ten yeres. Of the holye bloud at Bridges, of the holy Sacrament, of miracles at Bruxols, at Saint Goels church, which is a pre [...]te litle round thing made of very bone of iuorie: and yet our deare mother beleeues, that it is very flesh and bloud. After this shalbe demaunded of them, what they do beleeue, of all the glori­ous Saintes. As Saint Lieuen, S. Gom­ [...]er, S▪ Rombol [...], S. Goele, S. Iob [...] of W [...]semale, S. Ioyce in Flanders, where men get children, and mo such other like Saintes and Patrones of the holy church▪ which haue wrought so manie miracles, as in very deede no man can tell. And if the [...] doe not beleeue al this, then the matter is cleare, that they beare the whole burden on their backes. And wherefore? Because they do not beleeue al that the holy church doeth beleeue, and therefore they can be no good christen men. Therefore is Maister [Page 68] Gentianus, worthie to be shrined in golde, and set vpon an altar, seeing that hee hath with fewe wordes so substantially taught the very right way to bridle and bring vn­der these heretikes, and to put them all in a cloake bagge: specially those which doe not beleeue whatsoeuer the Church beleeues: all such are vnbeleeuing and damned He­retikes.

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

WHat maruel is it then, that a sim­ple yong man, whom hee calleth Brother Ligier, durst not dispute against Master Gentianus? For who dare bee so bold as to looke such a stout Goliah in the face? I let alone speaking to him: no, and I would not counsell the Huguenotes to take vpon them so to do. For whereas they thinke perhaps, with a sling to hit this Gi­ant in the forehead with the corner stone of Gods worde, and to fell him downe to the grounde: yet must they knowe, that all the matter is not ended there. For in place of [Page] one, there will starte vp by and by, and innu­merable companie of stout and valian: Champions, which will assault them on all sides. For besides all the holy fathers, the Popes of Rome, besides all the noble and right honourable Cardinals, all forkehea­ded Bishops, all fatte Abbats, and proude pra [...]ing Prelates, there will yet come (as Gentianus here doeth bragge) a great companie of men Saintes, and women Saintes, glorious Martyrs, comlie Con­fessours, and excellent Doctours of the Church, which the Pope him selfe hath ca­nonized, and bestowed places vppon them in heauen. These surely (in consideration of the benefites they haue receiued at his hands) will (for the mainteining of his doctrine) hazard both cappe and cowle: Then siw [...]her, there will come such a com­panie of goodly miracles, which surely are so perfectly and also vnreproueably regi­stred in the golden Legend, that the Here­tikes must nodes be packing away, if they will do wisely, and followe good counsell. For if it were se [...], that this could not yet helpe, then should come in the Doctours of Louen with their great coppintankes, and Doctours hattes, with their Aristotles [Page 69] breech on their heads, and his Liripipium about their necks, Sortes currit, is as much to say, Argumentes: & wordes called also, for that Petrus Hispanus & other writers of the Louens Sophistrie doe for the most part vse those exāples in their Dialectica, and are alway busie therewith. and they will bring in al their Syllogismes, their Sortes currit, their Quidditat [...]s, Realitates, Formalitates, Ecceitates, Identitates, Secundas inten­tiones, Instantias, and manie more of like learning, which they will quickly shoote vp in the aire, in such sort, that the multitude of their arrowes wil darken the Sunne: And at the last, they wil plucke out of their qui­uer, a strong and a swift bolte or argument, which the scholemen cal This is an ar­gument or pro­phesie of fag­gots. Argumentum a fasciculis, that neither Bible nor Testa­ment, neither Peter nor Paul, Sortes currit in these are all fei­nid names, which the di­uines alway vse in their subtile disputations, to the end no man shall vnderstād them, but their owne scholers. shal be able to helpe the poore heretikes: & so they must altogether daunse into the fire, and be burn [...] to ashes. This is most true and apparant, and needes no proofe or witnesse. Notwith­standing, seeing that Gentianus him selfe▪ to shewe his stoutnesse and noble courage, doeth alledge and bring forth a certeine ex­ample▪ as it were for an attempt or skir­mishe: therefore will I take the same vpon me, and explane it further: [...]o the ende, that euerie man may see, with what strong wea­pons our deare mother with all her souldi­ers, horsemen and footemen, is furnished. And thus saith Maister Gentianus here, [Page] That the Lutheranes and Huguenotes can in no wise be reputed and taken for right beleeuers, so long as they doe not beleeue, that the breade and the wine in the blessed Sacrament of the altar (as soone as euer the fiue wordes are spoken ouer them) are no more bread & wine, Thom. de Aquin. in the 3. patte Summar. Item, in the 4. booke of the Senten. and in the Extrauaga [...] ▪ in titulo de cons. missar. all tho­rough. And ca. Ego [...]ereng. through the cō. dist. 2. & in the Clementines, de reliq. & vene­ratione Sanctor. and by all Ca­tholike doctors but by and by become the verie perfecte bodie and bloud of Iesus Christ, as long, and as broade as it was hanging vppon the crosse.

Nowe then, who dares once kicke or winche against this? Or howe can these Heretikes wrestle against this? whereas, to begin withal, generally the holy Catho­like, Apostolicall, Papisticall, Romishe Church, with her Pontificall seate and crowne, with all her Cardinals ha [...]tes, Bi­shops myters, Abbats slaues, Priestes crownes, Monkes cowles, and Doctours hoodes, doe not onely beleeue so, but like­wise do specially commande, & will so haue it in dede: that al other persons shal so like­wise beleeue, and that vpon paine of deadly sinne? Wel then, it is a sealed [...]loth▪ there is no more to saye to the matter▪ For Io­hannes Scotus hath him selfe said abso­lutely, That if those fiue woordes should [Page 70] be spoken in a market place, I [...]hannes Scotus in the 4. booke of sentences. or in a Ba­kers house, where much breade were: or in a seller, where much wine were: the said bread would by and by bee turned into flesh, and the wine into bloud. Yea, this hath bene proued by manie wonderful tokens, as you may see, The sacrament of miracles at Bruxels. and heare at Brux­els, in Saint Goels Church, where the Iewes stand painted, which did sticke the holy Sacrament there through with dag­gers, and the red bloud came running out. For you may yet see red spottes painted vpon it. At Padua. And at Padua in Italie in Saint Anthonies Church, standes grauen vpon an altar, Saint Anthonie of Padua, going alongest the streete with the Sacrament: and some Iewes that were there did mock it, and would not kneele downe, and by and by there came an Asse alongest the streete, which seeing that it was verie flesh and bloud, This doeth Thomas de A­quino set forth: and the Legend of Gregorie, and Vincentius Liri­nensis, and all other Catho­like writers. did fall verie deuoutely vpon his knees, and did open his mouth so wide, that Saint Anthonie of Padua did est [...]eme the same for such a great miracle, as doth who­ly confound these Heretikes with hide and haire thrust in their throtes: as is in his Legend set forth more at large▪ Was not that a goodly and wonderfull miracle? [Page] What will these Heretikes say to this, when that Asses do beleeue it, and yet they esteeme it not? We read likewise of Saint Gregorie: howe he being busie at Masse, and hauing spoken the fiue wordes, the holy Sacrament was soudeinly (through his prayer) conuerted and turned into a fleshly and visible finger: and that for a good Gen­tlewomans sake, which could not well be­leeue that it was fleshe. Likewise, it is written, A miracle of the fiue words. that there was a good and a deuout woman, which had heard in secret of her Curate the fiue wordes: and being with her Gossep kneeding of doaw, to make bread, she rehearsed by chaunce to her Gossep the secretes of the Masse, which she had lear­ned of the Priest: and soudenly all the doaw was turned into flesh: and the water, wher­with she had wrought the doaw, into verie bloud: in so much that the poore women were maruellously affraide, and were so bloudie as though they had lien ten yeares in the butchers slaughter house. It is verie true, that it will not frame so well with beggers, who hauing vnderstood this mat­ter, would gladly haue pla [...]ed the like pa [...]el to the intent to haue made of the cra [...]tes of bread which they had begged, with the say­ing [Page 71] of these fiue wordes, a good flesh hotch­potch or gallemawfrie: This he writes in his booke called the de­scription of I­talie. in the 184 leafe▪ the copie whereof was printed Anno 1550. and the same booke is priuiledged by the Pope of Rome. but it woulde not fadge, because they had not the good intent, which the Priestes haue, when they say Masse: which intent, the Curate had surely put into that good Gossep secretely, in shri­uing her. Now is it not plainly written in the booke of that holy Monke Leander Al­berte of Bullein, that beside the lake called Lago de Bolsena, as a Priest was saying his Masse, that holy Offertorie or oblation did droppe a great many droppes of bloud vpon the altar, and vppon the white piece of cloth called the Corporall: after this, it skipt and leapt out of the handes of the sacrifising Priest, & away it went, swiftly fleeing all about the Church like a birde, still dropping droppes of bloud vpon the Marble stones, which are seene there yet to this day.

Men may finde a hundred thousand such like miracles set foorth in manie goodly, laudable, and praise worthie Histories, and golden Legendes, and specially in the Historie of the notable, learned, wise and discrete man Lipomani, who (I dare say) would not willingly lie, if he could hit vpon the truth. Then all these miracles, and all [Page] the foresaid Saints, & iolly roysters, would euen ioyntly together, be vpon the bones of these heretikes. After all this, the Iewes Rabbines would march forwarde into the field, with their Caballa, & with their Thal­mood, & stoutly defend our transubstantia­tion. The Ethnik poets (& specially Ouid) would likewise follow all a flant to help vs: for they will neuer suffer their cunning (whereby they caused their Hecate & their Iupiter, Elicius with certeine woordes in their sacrifice to come out of heauen in spite of their teeth) to be plucked frō them. And beside that, they would likewise ioyne with vs, to defend their Metamorphosis, that is, their Transubstantiation. And they would bring at their tailes, a band and noble sup­plie of 113. Bishops, who altogether in a Councel [...] at Rome, haue concluded, That it must be so: And that it is the verie flesh of Christ, not onely sacramentally, but the verie bodie in deede, and as they terme it, Sensualiter, that it to say, That men may feele and taste it. It is broken with handes, and with teeth torne, eaten and digested. Herevpon they haue accur­sed all those that doe not so beleeue. And with them should be coupled all the great, [Page 63] wise, and profound Doctours, and senten­tious writers, to wit, Paschasius, Lācfran­cus, Thomas de Aquino, Scotus, Inno­centius, Comestor, Amarcanus, Gerson, Gabriel Biel, Durandus, Alexander de Ales, Occan, Petrus Hispanus, Albertus Magnus, Raimundus Lullius, Petrus Lō ­bardus, Petrus de Aliaco, Petrus de Bella pertica, Rabanus, Panormitanus, Bricot and Halcot. And these would drawe forth with them, al the good Catholike men, that haue bene in our time. And these noble Cardinals specially would make a great stirre in the field, as Thomas Caritanus, Reginaldus Polus, Stanislaus, Hosius: and these deepe Doctours, Master Sylue­ster Prierias, Thomas Radinus, Ambro­sius Catharinus, Iacobus Hoochstrata­nus, Iohannes Cochleus, Iohannes Ecki­us, Iacobus Latomus, Magister noster de Quercu, Iohānes a Louanio▪ Iodocus Ti­letanus, Ruardus Tappard ab Enchusia.

In summe, all the Doctours of Paris, of Louen, of Collen: yea, all the Licentiates and Bacchelers, all these would set so stout­ly on euerie side vpon these Heretikes, that they may thanke God, if they get frō them without leauing a limme behinde them: [Page] For they would (vndoubtedly) teare them in pieces, with their teeth, and swallowe them vp whole haire and hide, euen as they do with their god: Or if it were so, that they could not well bring that to passe, by rea­son that the Heretikes are more heauie to digest, than their god in the Masse is, then there would come to helpe them, Maister Deane Romist, the Procurour Generall, with a great companie of Catchpolles, & hangmen, with staues and stakes, with fire and sworde, with strawe and fagottes, and would set them on fire, and so burne them vp by clusters: and then their disputing were at an end. Then also were S. Paule packt vp in a male with all his Prophets & Apostles. Would not the matter go well then with these Heretikes & Lutheranes? No, no, it is much better for them to tarie at home with their Paule, than to deliuer him againe a freshe into the handes of the Iewes. In summe, our Maister Genti­anus hath great reson, that he, like a strong and inuincible Goliah, doeth so stoutly o­uerbragge and outface all the whole heape of these Caluinistes, Zwinglians, and Hu­guenotes: yea, so couragiously, that they dare neuer be so bolde, as to come againe [Page 73] in their sights, to dispute against the fa­gots. So that nowe his conclusion & knit­ting vp of the matter, ramaines f [...]st and vnremoueable, as specially, That they are misbeleeuing Heretikes, seeing they do not beleeue all what soeuer the holie Church beleeues, and so consequently do denie the xii. Articles of the faith.

The first Chapter. Of Auricular confession, and howe necessarie it is, and of establishing the same by the Scriptures.

Auriculer con­fession. HEre now doth followe the third part of the Epistle of Gentianus, wherein he doth declare himself greatlie to wonder, that these new Preachers of the gos­pell will go about to abolish auricular con­fession. Cockes populorum! But howe would they go to worke? Where our holie mother hath so straightlie cōmanded vpon paine of damnation, These are the very wordes of Pope Innocent the 1. in a gene­rall councell cō ­cluded, and is set down in the decrees, Chap. Omnis vtriusque sext [...]s de penietentis & remissioni­bus. That al such as are of both kindes, to wit, male & female, shall as­soone as he or she is come to yeeres of dis­cretion, confesse them selues to their owne Curate of all their sins, at lest once a yere: vnderstanding the same alway of deadlie sinnes only, as is set forth by the glosse vp­on the text: because daily and perdonable sinnes are with a Pater noster, or with a [Page 216] sprinckle full of holy water, cleane washed away.

I maruell, howe these Heretikes can speake against this. For were it not euen as much as though they would put out both the eies of our mother the holie church? For vndoubtedly, this auricular confession is worthe two paire of eies to her. For by the one, she can see, perceiue & learne al the secret determinations, counsels, and pre­tences of all Kings, Princes and Poten­tates of Christendome: by reason whereof she is come to a peaceable possession & en­ioying of her authoritie and gouernement ouer all Countries and Kingdomes: And by the other she can see and creepe euen in­to the verie bottome of the bosomes of yong maides, simple and sorrowful wiues, and widdowes, and so grope out and vn­derstand all their secrets: and then enioyne them such friendlie penaunce, that their troubled consciences are thereby comfor­ted, and their sorrowfull heartes made ioy­full. O good Lord! How often haue these holy Priests and Friers giuen (vnder con­fession) good wholesome counsell to the sorrowfull barren wiues, whereby they haue afterwardes become blyth mothers, [Page] and haue euer after borne an inward loue towardes their holie ghostlie fathers, euen as though it were to their owne husbands.

Yea, there is at this present a good ho­lie graie Frier at Brudgesse, called Bro­ther Cornelius the Whipper, who (by meanes of this holie auriculer confession) did teach a great many of simple womē, to tame and mortifie their fleshe, in this man­ner: That they for the fulfilling of penance to them inioyned, and to receiue of him ful absolution of their sinnes, haue verie wil­linglie gon creeping vppon handes and feete, starke naked before that holie ghost­lie father: and when he did marke anie that the fleshe was not sufficientlie mortified, them did he followe with a rodde in his hand, and whipped thē vpon the bare but­tockes, till they had thereby done suffici­ent penance.

By the same token, that hee is yet at this houre called, Brother Cornelis the whipper, and is verie well beloued in the towne of Brudgesse, where the women are verie deuoute to do such penance.

Consider now, if that auricular confessiō had bene pulled downe, howe could he haue brought those good women to such a de­uout [Page 217] mortification and penaunce? Howe shoulde our deare mother the holie Church bring into the right path, that goodlie and friendly congregation of women, whiche Pope Clement did commaunde, if it were not by that holie auriculer confession? So that truely, Nectarius Bishop of Con­stantinople was muche to blame, Nectarius. for dis­anulling auriculer confession, onelie be­cause there was a Deacon or a Priest, whiche had shreeuen a woman vnder her smocke. In the yeare 395. Was not that a straunge matter of the Bishoppe? This is set out in the storie tripar [...]ite in the .9. booke. Chap. 28. Surely he must needes haue bene either a Lutherian or a Hugue­note, seing he had no more regarde too the ordinaunces of his deare mother the holie Church. But I assure you, it goeth now to worke after an other manner, what woulde that Bishoppe haue done, if he had seene brother Cornelis the whipper, and such other good felowes, Surely he would haue driuen auriculer confession with all that baggadge to the gallowes. Chrisostome vpon the .51. Psal. and in the 3. Homelie vp­pon the .12. chap. to the He­br. And in the Homelie of penaunce. &c. Seing he was so earnestly moued for such a smell matter. But we will let him alone with a morren. And although Chrisostome was of the same opinion, and did directly with­stande auriculer confession, yet notwith­standing [Page] we haue nothing to do therwithal, we will sticke to and keepe fast our auri­cular confession: yea, and though all the Doctours of the Churche, shoulde runne madde. For when all is saide, it were al­most as good that the Masse should be put downe and buried for euer, as that there shoulde be no auricular confession. Our deare mother the holie Church will take heede to that, she wil not put downe nor suf­fer to be ouerthrowen, such a trimme and necessarie thing as that is, to please these Heretikes: especially seeing she can de­fende it by holy Scripture, aswell as any article before specified, as you may clearly see out of the doctrine of Maister Gentia­nus Haruet.

Iohn. 20.28. Is it not written, (saith he,) Whose sinnes soeuer you doe forgeue, the same shall be forgeuen. Now they cannot for­geue without hauing knowledge first of the matter: and the matter cannot come to anie knowledge, but by confession, made either openly or in secrete. And therefore without doubt (sayth he) au­ricular or secrete confession is muche more comly and honest, than open cō ­fession. Consider well of this matter [Page 218] (gentle Reader,) here the matter is so cleare, that a blinde man may see it aswell in the darke as without a candle. For not­withstanding that Christ speakes there of ministring & preaching the gospel, Whose sinnes you remit, &c. where­by the forgiuenesse of sins is pronounced vnto all those that beleeue: as he himselfe doth expounde it, saying: That Paule shall open the eyes of the blinde, Act. 26.18. to the end they may turne from the darkenesse, to the light, and from the power of the di­uel, vnto God, so that they may obteine forgiuenesse of their sinnes, and so bee partakers with them, whiche are by be­liefe in Iesus Christ, made holie. Wher­vpon Paule plainely sayeth, That he hath folowed this commaundement, not by con­fessing of women secretly in their eares, but by preaching and setting foorth of the Gospell, and the forgiuenesse of sinnes. And whereas Chrysostome and all the olde Fathers haue so vnderstoode and set it foorth: yet notwithstanding, Chrysostome vpon the .23. of Mathewe the .44. homilie. since that the holie Churche hath vnburthened all Bi­shops, Priestes, Ministers, and Officers of the Church, of their charge of preaching, and haue geuen the same to images and Sainctes made of stockes and stones, to [Page] be bookes and preachers to the Laie peo­ple. The time and matter is much altered: And the priestes beginne to finde a good taste in this auriculer confession. They haue blowen this forgeuing of sinnes in at the eares. They geue thee absolution with a Crosse, alledging and setting foorth the woordes of Christ, for proofe thereof. So that it is not to be merueiled at, that our Maister Gentian doeth so glorie of this Text, and will with that plainly prooue au­riculer confession: Notwithstanding that the holie Churche hath many other cleare Textes of the Scripture, whereby to proue and establish the same.

As for example: whereas Christ sayde to the Lepre, after that he had made him whole: Mathew. 8.4. Marke. 1.44. Luke. 5.14. This witnesse is by Eckius and all other Ca­tholike writers interpreted to this sence. Goe and shewe thy selfe to the Priest, and offer thine offering accor­ding as Moises hath commaunded. For that is onely thus to be vnderstood: Goe hence and shriue thy selfe vnto thine owne Ghostly Father, and doe such pe­nance, as he shall enioyne you. And the like, Iames. 5.26. where Saint Iames saith, Confesse your sinnes one to an other, By that did Iames meane nothing else, but onely seeke you out a Priest or a Frier, to whom you [Page 219] may open your minde, and declare vnto him perticulerly al your euil deedes, and he will quickly geue you absolution, es­pecially, if you let him see a peece of golde. For (by interpretation of our deare mother the holy Churche) One to an other, is as muche to say, as the Priestes and Friers onely. And therefore, where Sainte Iames following right in the same place saith, And pray one for an other, we may very well vnderstand that thus, as though he would say: Pray onelie for Friers and Priestes, that the world may be cleane cleansed of them, and Purgatorie filled with them.

The .2. Chapter. Treating of the Sacrament of seuen orders, & of matri­monie, & of the holie oyle or oyntment, and of the number of the .vii▪ Sacramentes.

AFter this commes Maister Gentia­nus to the rest of the Sacramentes, The Sacramēt of seuen orders and sayeth thus: As touching the seuen orders, is there not a playne Texte in Saint Paule where hee sayeth: 1. Tim. 4.14 Doe not neglect that which is in thee, whiche is geuen thee by prophesie, and laying on of handes of the Priesthood, Looke the .18. Chap. of the .2. part. for that is asmuch to say, as Take good heede and [Page] see that you doe not take vppon you to be masse Priestes, Looke the 19. Chap. of the .1. parte. before you haue bene Porter, Candle bearer, Chorister, or A­coluthus, Subdeacon and Deacon, for all these must goe before, if you wil haue the other to followe, as we haue hereto­fore declared by scriptures. The Sacramēt of matrimonie.

Then he doth further declare, that ma­trimonie is a sacrament, Ephes. 5.32. bicause there is written: This is a greate mysterie, I say in Christ Iesus, and the congregation. But I could be very well content, that gentle Gentianus, had helde his tongue there, and neuer haue written so. It is ve­rye true, that our deare mother the holie church hath bene accustomed heretofore, to bring in the same for a testimonie or witnesse, before that the common sorte had read or were acquainted with the scriptures: but now the time doth not serue any longer to geue men brickbattes for turfes, or to make them beleeue that the Moone is made of greene Cheese: for eue­rie one will pretend now to know how the world walkes. Therefore he had better haue held his tongue touching this matter. For, to begin withal, an Asse might haue seene and perceiued, that Paule dooth not [Page 218] there meane anie thing at all of matrimo­nie: but of the vnitie betweene Christ and his congregation: which he doth name to be A greate or deepe mysterie farre a­boue the vnderstanding of all men. And besides this, these scornefull Heretikes, will sowe a paire of Asse eares on maister Gentianus head: seeing he did not consi­der, That herein he doth speake both a­gainst himselfe, and against our deare mo­ther the holie Churche, who hath plainly concluded that matrimonie is fleshly, vn­cleane, and vnholy: and hath for that cause forbidden, that Priestes shall marrie, in­somuch, Looke the 17. Chap. of the [...] parte. that it cannot be a holie Sacra­mente: or else it muste followe, that Prie­stes are not woorthie to enioye so holie a Sacrament. And besides that, these He­retikes will set a paire of spectacles on maister Gentianus nose, to the ende hee may see and perceiue, that if it be so, that Matrimonie bee a Sacramente, then must virginitie or maidenhoode much rather be a holie sacrament, bycause that by our deare mother the holy Church it is much more esteemed thā matrimony, & so there must be eight sacraments. Yea, widowes will come in for their partes, [Page] and challendge viduitie or widowehoode to be a sacrament. So that men shall at the last be forced to regester for sacra­mentes, all states and calling of men. Wherevpon must needes follow, that our deare mother the holy church hath erred in setting foorth & teaching, that there were onely seauen sacramentes, vnlesse that shee (peraduenture) will haue it vnderstoode, that by the number of seauen shee dooth meane an innumerable number, as by Gentianus reasons appeareth shee dooth, so that by his argument it must followe, That in all places of the scripture, where this woord Misterium, that is to say a mi­sterie is vsed, that must streight way bee esteemed for a sacrament: and by that or­der, also must the kingdome of Antichrist and the beast with seauen heades be ac­compted for sacramentes: So that in the end, we should haue so many sacramentes, that we shoulde not know what to doe with them: but we must go set them out in the Sunne to dry, or lade a great Hulke with them, and send them into Norway: which out of doubt were a greate disorder, and such as might make open to al the worlde the impudencie and shamefulnesse of our [Page 221] deare mother the holy church of Rome: see­ing shee hath resolutely set foorth, that there may be no moe but seauen sacra­mentes. Which thing she hath likewise fetched out of the coffer of the scriptures with hir Allegoricall or Anagogicall key (saith shee) Seuen deadly sinnes. Looke the .1. chap. of the .2. parte. Ergo must there be of necessitie seuen Sa­cramentes, which must driue away and ouercome the same seuen deadly sinnes. Item there is mention made of seuen Seales, wherewith the booke of the olde Testament was sealed vp. Also there were seuen pillars, wherewith the church was vnderset: how like are they to be the seuen principall of the new Bishops of the base countrey to wit, Seuen bishops in the low countreis Vigilius. The Cardinall Grand­well, the President Viglius, Franciscus, Sonnius, Petrus Cursius, Ioannes Lin­danus de castro and Fryer Kniefe, Who (I assure you) sticke to their tackling and holde vppe the Romish Church like faste and sure pyllers and proppes for feare shee should fall into the myre. After this like­wise is mention made of Seuen washings whereby Naaman was healed of his le­prosie, and likewise of seuen Basens, Henricus de Vr [...] ma [...]ia vpon the fourth booke of Sent. dist. 1. which the Sonne of Man held in his right hand, [Page] and of Seuen loaues, wherewith Christ fed the multitude of people: & of seuē times going about wherby the towne of Iericho was ouerthrown▪ of seuē eyes in one stone: and lastely, of seuen candles set vpon the tabernacle. For now (saith our mother the holy church) by all these are signifi­ed and set foorth the seuen doctours of the Romish church, to wit, the foure principall of the scholasticall theologie or diuinitie, as Thomas de Aquino, Ioā ­nes Scotus, Albertus Magnus, and Oc­cam, together with the two profound in­terpreters of the masse, namely Rabanus and Durandus, and the Maister of the Sentences called Petrus Lombardus: all which make iust seuen, who should like­wise set forth and establish in the church of Rome seuen sacramentes.

There may yet be alledged many other examples for the establishing of the num­ber of seuen Sacraments, to wit, the seuē Psalmes, which serue the soules in Pur­gatorie for seuē sacramentes. Matth. 12. Luke. 11. Item the se­uen diuels which cam to inhabit the house when they found it cleane & emptie: then the seuen sciences: and also the seuen or fiue wittes of our Doctours of Louen, where­with [Page 222] they farre excell all the profounde wit and vnderstanding of the Apostles and Prophets, with many other thinges more, which might be broght in: but our mother the holie church of Rome is satisfied with these examples and figures before specifi­ed. Although yet me thinkes (vnder cor­rection of my maisters of Louen be it spo­ken, to whose iudgements I submitte my selfe) that the number of the seuen Sacra­mentes may best be applied (for that which is written in the Apocalypse, of the beast with seuen heades: or (as heretofore is set foorth) Irenaeus himselfe hath applied this beast to the Romishe churche. And the number of sixe hundreth sixtie sixe, which is the number of the beast, Apoc. 13 18. For each letter in greek makes one number. 5.20.20.30.2 EKKΛH 200.10.1.10 Σ. IAI 30.1.30.10. TAΛI 20.1. KA Th [...]s makes together. 666. Apoc. 13.17. doe agree very well in one w ^t this Greke worde EKKΛHΣIA ITAΛIKA, Ecclesia Italica, which is to say, The Italian or Romish Church. And there is likewise specially spoken of the Character, or marke of the beast: And now our mother the holy church sayth that there is likewise a Charecter or marke in the sacraments. And last of al it is credibly affirmed that it is a mysterie: to wit, Babylon: And nowe will our deare mother cō ­clude, as is apparāt, that matrimonie is a [Page] Sacrament because that this woorde mi­sterium is playnely set foorth: and then it must of necessitie followe, that here also somewhat is spoken of Sacramentes, see­yng that this woorde is likewise spoken of here. And so must the beast with seuē heads, vndoubtedly betoken and signifie the Ro­mish church with her seuen Sacramentes, and with her character or marke. So that maister Gentianus is herein to be blamed, That he hath (to mainteine his argument) vsed this worde misterium for the purpose of matrimonie to be a sacramēt: cōsidering that our deare mother the holie Church hath alwaies vsed the same for her strōgest bulwarke, alledging the same continually,

But herevpon yet might fall out a great question, to wit, how doeth it happen, that men accompt vpon no more, but seuen sa­cramentes, seeing that yet our deare mo­ther the holie Church hath ordeined at the least seuen and seuentie Sacramentes, whereof none is conteined vnder anie of these seuen? For on Easter eeuen, when they do blesse the Easter candels, then doth the holie Church offer vnto God the Fa­ther Fier, for a great rewarde and a holie Sacrament, Fire a Sacra­ment. saying thus:

[Page 223] Te in tuis operibus inuocantes in hac sacratissima noctis vigilia, de donis tuae suppliciter offerimus Maiestati, non adi­pe carnis pollutum, non prophana vn­ctione viciatum, non sacrilego igne con­tactum, sed cera atque stuppa construc­tum, in tui nominis honore succenssum ignem, obsequio religiosae deuotionis offerimus. Magnum igitur Mysterium, & noctis huius mirabile Sacramentum, dignis necesse est laudibus cumulari.

That is to say:

Calling vpon thee in thy workes, this holie Eeue of Easter, we offer most hum­bly vnto thy Maiestie, this sacrifice: namely, a fire not defiled with the fat of fleshe, nor polluted with vnholie oyle or oyntment, nor attainted with anie pro­phane fire: but we offer vnto thee, with obedience, proceeding from perfect de­uotion, a fire of wrought waxe & weeke, kindled and made to burne in the ho­nour of thy name. This so great a myste­rie therefore, and the maruellous sacra­ment of this holie Eeue, must needes be extolled with due and deserued praises.

Marke well nowe, here is the holy fire, or else surelie the Eeue it selfe, called (not [Page] onlie Mysterium) but also A maruellous Sacrament, and offered vp vnto God for a great present, whereby he is (as in the end is concluded) made verie ioyfull & merie.

The finding of the Crosse, a sacrament.Likewise, the signe of the Crosse is also called a Sacrament. For vppon the day called Inuentio sanctae crucis, that is, The finding out of the holie crosse, are song by our deare mother the holie church, in a certeine metricall sequence, these words:

That is to say:

So that the signe of the Crosse must also be a holie sacrament without doubt.

And the like, when they make holie wa­ter, they pray thus:

Deus, qui ad salutem humani generis maxima quaeque Sacramenta in aquarū substantia condidisti, adesto propitius inuocationibus nostris, & elemento hu­ic multimodis purificationibus praepa­rato, virtutem tuae benedictionis ✚ in­funde: vt creatura Mysterii tui tibi ser­uiens, ad abiiciendos daemones, mor­bosque pellendos, diuinae gratiae sumat effectum, &c.

That is to say:

O God, who hast (for the health of mankind) ordeined and made manie sa­cramentes of the substance of water, ac­cept mercifullie our prayers, and sende into this water (which is by manie meanes made cleare) the vertue of thy blessing ✚: So that this creature of thy sacrament seruing thee, may receiue per­fect strength and power, to chace away diuels, and to driue away all diseases & sicknesses, &c.

[Page] Water a Sa­crament.Here is the water likewise called Crea­tura mysterii: so that it must needes bee a sacrament, seeing that A Sacrament is no­thing els, but a holie signe of anie holie thing: The Maister of sentences in the .1. chap. the dist. and .4. booke. or▪ A visible similitude or likenesse of anie inuisible grace or pardon. So that it may iustlie bee said, Accedat ver­bum ad elementum, & fiet Sacramentū: that is to say: When the worde is ioyned with the element, it is made a Sacramēt. And now, out of doubt, here is an element, to wit, the water: And herevppon commes the wordes of the Priests, by which it doth receiue a gratious power, to participate vnto men an vnuisible gift, euen as well as the holie oyntment, or anie other sacra­ment of the holie church, ergo is it likewise a sacrament. And herevppon it doeth followe, that the holie ashes also is no lesse. Item▪ the Priestes spittle. Item, the Palmes. Item, the waxe candels, and all other elementes, which our deare mo­ther the holie church doeth likewise conse­crate, hallowe and blesse, to the ende they may assist men by some inward power: all such must likewise be sacramentes. Make the reckoning then, and note whether wee shal not haue a notable companie of sacra­ments.

[Page 225]And whereas some men will say here­vpon, that there is, or must be a difference betweene these, and the seuen sacraments: Henricus de V [...] ­maria vpon the foresaide texte of the sentences because that the seuen sacramentes doe not onelie betoken things, but do also of them­selues minister mercie and grace, and that the other can not of them selues giue anie grace, neither be the occasion of anie: that is plaine blasphemie against the holie church: as is euidentlie to be seene out of the lectures, readinges, and exorcismies or coniurations, which she doeth vse ouer the saide elementes, whereby they doe receiue as great power at the least, as anie of all the seuen Sacramentes haue: as you may plainly see in the Masse booke. Otherwise men might say that all her lectures or rea­dinges and exorcismies or coniurations, were vnnecessarie, without power, and of no value: whiche is plaine blasphemie. And if men woulde say then, that all these small Sacramentes are conteined vnder the Sacramēt of penaūce, seing that satis­faction is included vnder penaunce, and that al these do tend to the doing of satisfac­tiō for our sins, & therfore are cōteined vnder satisfactiō: that woulde not sound well: for this alegation woulde alway be brought in against it, that baptisme and the holie [Page] oyle or oyntment, and Confirmation, with all the rest of the sacraments, must all like­wise be conteined vnder penaunce: seeing all they (as is heretofore declared) doe iu­stifie men Ex opere operato, or by the merites of good workes, and so are recko­ned for good payment and satisfaction. And therfore as touching this matter, wee must conclude thus: That this remaineth onlie at the will and discretion of our deare mother the holie Church of Rome: so that shee may ordeine and establishe as manie sacramentes as she list, and in the meane space make vs beleeue that there are no more but seuen. And so might it well bee said, that the number of seuen is here to be vnderstood for an endles number, as hath bene written before.

And nowe, as touching the holie oynt­ment, wherewith they do vse to anoint the sicke, when they lie a passing, Gentianus doeth establish that verie finelie by scrip­ture, as specially, where Saint Iames saith: If there be anie sicke among you, let him sende for the Elders of the con­gregation, and let them pray ouer him, and anoint him with oyle, in the name of the Lord: and the prayer of the faith­full [Page 226] shal comfort the sicke, and the Lord shall restore him: and if he haue sinned, it shalbe forgiuen him. Whereby our ho­lie mother doeth vnderstand, that whenso­euer anie bodie lies a passing, so that there is no more hope of life in him, the Prieste shal then anoint him with holie oyle, blesse him with crosses, and coniure him with certein words, and then he can neuer come in hell: for all the diuels will runne away from before the crosses, like a dogge before a fli [...]che of bacon. And therefore must hee take vp his lodging, either in the suburbes of hell, or in Purgatorie, where hee shall haue his house hire and firewood free, till such time, as he (with soule Masses and Popes pardons) haue gotten a platte of ground in heauen, to build a house thervp­pon, of merites and good workes. And this same oyle is of such power, that through it all our sinnes are forgiuen vs, according to that which the Priestes mumble out in their Masse: In the Masse booke. Per istam sanctam vnctio­nem & piissimam suam misericordiam, indulgeat tibi Deus, quicquid peccasti per visum, per aud itum, odoratum, ta­ctum, & gustum, &c. that is to say, Tho­rough this holie oyntment, and by his [Page] meeke mercie, will God forgiue thee all thy sinnes, what soeuer thou hast com­mitted, by seeing, by hearing, by smel­ling, by feeling, and by tasting, &c.

Consider nowe, what can you looke for more to enioye by the pretious bloud shed­ding of Iesus Christ the sonne of GOD, than that, which the Priestes doe beare vs in hand to giue vs, by the power and vertue of their holie oyle? These Heretikes may (if they will) hold f [...]st on the offering vp of the bodie and bloud of Iesus Christ: but the good Catholike subiectes of the ho­lie church of Rome, will in no wise forsake this holie oyntment. We will rather bidde Christ him selfe Adieu, then wee will suf­fer such a pretious thing to be wroung out of our handes. It is verie true, that these Heretikes doe herein againe mocke with our deare mother the holy Church, saying, that our Priestes are like vnto Apes and Monkies, which will counterfeyte euerie thing that they see done before them, though they haue neither knowledge nor vnderstanding of the matter: and this doe they alledge hereof, because that Marke doeth witnesse, Mark. 6.13. That the Apostles had re­ceiued the gifte of the holie Ghost, where­by [Page 227] they did make the sicke whole with their prayers, and with anointing or lay­ing on of handes, or by some other appa­rant token. As it doeth likewise appeare in Paule, 1. Cor. 12.2 [...]. who amongest other apparant giftes of the holy Ghost, did likewise deale with this gift of making the sicke whole: and he him selfe did shewe a notable token ouer the dead, Act. 20.10. falling vpon the dead car­case, and embrasing it in his armes: As we reade also of the Prophet Eliseus, who did the like ouer the dead childe, 2. Reg. 4.34▪ stretching forth his feete and his handes, and set his mouth directlie on the mouth of the dead, and his eies on the eies of the dead: and so he with these notable tokens, iointlie with his deuoute prayers, did reuiue that dead carcase. But nowe, seeing there are no more such giftes amongst the Congrega­tion (for that nowe the preaching of the Gospell hath no neede of anie newe esta­blishing by signes and miracles) therefore will these Heretikes say, that it is but verie Apes plaie, to vse outwarde tokens, where they haue no inwarde power nor might, which may be shewed with the signe or token. For otherwise the Priestes must rubbe all blind mens eies with spitle and [Page] clay, and stretche them selues out vpon all dead carcases: which were a verie beast­linesse, seeing they haue not the power to make the blinde see, nor to reuiue the dead: neither can they (with their oyle) make a­nie sicke man whole. And therefore they were better to burne the oyle in their lampes, or grease their bootes withall, ra­ther than so to dissemble and mocke with God and his word: This talke these He­retikes haue, when they are gathered toge­ther: but we doe not passe for them one haire. For when wee shall finde anie of those, that would grease his shoes with that holie oyle or oyntment: yea, if he will not pray vnto it, and worship it vppon his knees, as though it were God him selfe, him we will burne in steade of oyle, and make a good fire of him▪ For we will stand vnto the wordes of Iames, & the example of the Apostles, whether we haue the po­wer to make whole or no: we go foorth with our matter, euen as we also grease the chil­drens eyes with clay and spitle, although we haue not the power to make the blinde see: yea, and although the children are not blinde, it is inough for vs that our mother the holie Church hath so ordeined. Not­withstanding [Page 228] it is here greatlie to bee no­ted, that maister Gentianus hath gone about to declare his innocencie herein, saying, that hee did bring this in onelie by manner of example, and as children playe in iest: For otherwise, if it were in earnest, hee would bring in other manner of stuffe: for hee could say so much to the matter, as hee would quicklie stoppe the mouthes of the Heretikes, as men may easilie iudge by his goodlie vt­terance, and by his great lear­ning, which doth appeare of him on all partes.

The first Chapter. Of the name Idololatria, and that men ought to pray to I­mages, w [...]th suche prayers as do appertaine vnto those, after whom the images are made. And of the good fe­low [...]hippe and agreeing in one, which is betwixt the Iewes and the Churche of Rome, and of the hallowed Agnus Dei.

Of inuocating [...]mages looke the 4. leafe and 13. chap. of the 2. parte. THe fourth part is a weigh­tie matter, and of greate importaunce, which doth make master Gentianus haue an vnquiet minde, as he himselfe doeth say: to wit, That these Heretikes haue no more respect vnto these olde and deuoute Catho­like men, but for to esteeme them for ser­uers of false Gods, & worshippers of ima­ges, and do call them Idololatras that is, Idolaters. Alas, is not that greate pitie? [Page 229] And are they not maruellous muche to blame? In the coun­cell holden at Nicen in the 1. session in th [...] Anathema­tisme. whereas our deare mother the ho­lie churche can in no wise beare with this name, nor heare of it: but hath finally con­cluded, commaunded, and ordeined, vpon paine to be banished, accursed, excōmunicated, & anathematized: That no man shall name her Saintes, Idola. by that same Greeke worde Idola, which is asmuch to say, as an image, or likenesse, yea, and hath flat­lie determined, that from hencefoorth this same worde shall no more be taken properly for images or likenesses made after any man, or other thing to their worship, like as it hath euermore from time to time bene taken and vsed, aswel by the Greekes as Latinistes: but shall now be taken for nothing else, but one­ly for the false Gods of the Heathen or Iewes, and such images as they hereto­fore haue vsed in their Temples: Inso­much that the verie naturall and proper name and similitude of this worde, is wholy transubstantiated, and turned in­to an other substance and being.

And therefore these Heretikes, are ve­rie much to blame that they will come and plague our most deare mother, yet agayne [Page] anewe, with this worde Idola, & say, that the good Catholike people, and Subiects of the holie church of Rome, are verie I­dolaters, because they doe greatly esteeme, and woorshippe the images of our Ladie and of other holie Saintes, and doe kisse them and licke them, and trimme them vp, with goodlie garmentes and iewelles, (setting candles burning before them,) be­cause they cannot see without candles, and cense them with sweete incense, and sing Hymnes and other songs of praises deuout­ly before them: and because they carrie them about vppon their shoulders, for that they cannot goe themselues, and fall downe vpon their knees before them, and say to them, Our father which art in hea­uen. They set them vpon Altars, they go to them on Pilgrimage, to gette health and good lucke in their affaires, and doe e­uen as much worship to them, as the aun­cient Romanes, and Greekes, or as the Israelites did vnto their false Gods.

Nowe vpon this these Heretikes say, that it is verie ill done of them, and will proue them to be verie idolaters and woor­shippers of false Gods: but the blinde he­retikes doe not perceiue that our images [Page 230] are no idolles, but holie Saintes, Images are Saintes whiche doe manie and great miracles. Neither will they vnderstand, howe that our deare mother the holie churche of Rome hath commaunded vs so to doe. For all the holy catholike teachers haue verie friendly and ioyntlie concluded, that all images ought to be worshipped with like worshippe, This historie is writen in the golden Le­gende. Also in the booke of Le­ander Albert of Boloigne, which he hath named the de­scription of I­talie in the 164. leafe of this booke printed in the yeare 1550. Item it is writ­ten by Vincent Lirinensis. And so forth by bro­ther Bernarde of Lu [...]enburgh Doctor of fol­lie in the 11. parte of the 4. booke called Catalogus Haereticorum. Thomas part .3. Quaest. 25. Arti­cle. 3. as doth apperteine vnto such, after whome the said images are made, as the good and ho­lie man Thomas de aquino hath plaine­ly written. Yea, because that he did handle that matter so exactly, there was a cruci­fixe in the citie of Naples which spake to him, saying, Gentle Thomas thou hast written well and truely of me, what reward wouldest thou receiue? Where­vpō he did make answeare to the crucifixe, and saide: I will haue nothing else but euen thy selfe.

Now whether the same crucifixe was of Gold, or siluer, (bicause he was so farre in loue with it aboue all other things) that I cannot tell, but I knowe very well, that hee hath written wonderfully for the ad­uauncement of prayer and woorship to be done to Images: and is for that cause likewise by Pope Iohn the .21. canonized [Page] for a Saint. For he hath concluded (where­in our deare mother the holy Church doth likewise follow him) that whyle Christ is praied vnto with Latria, Latria. which is to say af­ter their interpretation, with the spirit as God: men shall likewise pray with Latria vnto his Image, which is with a cole, or with a Pencill painted vpon a wall, and likewise woorship it as God himselfe: if it be so, that it be painted with lōg haire and with a round Trencher behinde his heade, and holding vp his two fingers, and hauing the world with a crosse vpon it in his hand: for euen such a fellowe is the righte Saluator mundi. Bonauentura su­per senten. lib. 3. dist. 9. quaest. 2.

The worshipfull Maister Bonauentu­ra doth likewise establish this matter: yea all the writers of the sentences haue gene­rally so ordeined and concluded herevpon, insomuch that these Heretikes ought not now to doubt any more of the matter. Yet it is very true, that Durandus woulde not allowe of it, but did rather directly with­stād it, saying plainly, that Images ought not to be prayed vnto, with the like honour as those after whome they were made or painted. But all the rest were offended with him, for that he refused to follow the [Page 231] authorite of the holy church. And perhaps, if he had not written so as hee did, hee had been canonized, as well as Thomas de A­quino. Notwithstanding that a certeine Spaniard called Perezius, did followe him in that point, saying, That stones and blocks ought not to be praied vnto & wor­shiped w ^t Latria, as God, cōsidering they do alway remain stones & blockes, this is re [...]ersed by brother B [...]rnard of Luzen­burge & Lean­der Albert and other besides. how muchsoeuer they be halowed or cōiured by any body. But he is far out of the way in this matter: For first wee knowe, that Saint Thomas de Aquino, was taught by Saint Peter and Saint Paule, so that he coulde not erre, and after that, hath our deare mother accepted his opiniō for the best. And wherfore shuld she not? For, seing that a simple priest can w ^t fiue words, of a little round cake, make a God: where­fore I pray you, should not a Bishop or a Suffragane make of a goodly gilded I­mage a God also? That were to put little trust in our deare mother the holy church. Therfore we must remain stedfast vpō the common opinion and iudgement of our deare mother the holy church of Rome. For a final end, the Heretiks do vs greate wrong to call vs seruers of false Gods, [Page] worshippers of Images and Idolaters, e­uē as the Iewes do, who cānot find in their hartes, to bestow any honester name vppon vs. And therefore saith Maister Gentia­nus, that some good people, which see de­per into the matter, mistrust that these He­retiks should haue some secret intelligence w ^t the Iewes: yea, should play bootie & be in pension with them, to maintein frend­ly conuersation with them, yet he addeth vnto it, that he for his part doth not beleeue any such thing, whereby it seemeth, that he woulde herein a little flatter and annoynte their mouthes with Honie, to please them withall: but it is not so, for hee speaketh in this behalfe, as doth become a good and stoute Catholike subiecte of the holy church of Rome. And besides that, he should haue done these Heretikes a great deale to much worship, if he shoulde haue yoked them in a Waggon, with the na­tion of the Iewes, who (as wee haue heretofore plainly set foorth) are the very best founders and chiefest fountaines and welsprings of all the ceremonies, and insti­tutions of the holy Church of Rome.

It is verie true, that our deare mother [Page 232] hath amended them, and brought them in­to a better order, for that her wisdome and vnderstanding doeth farre exceede the wisedome of Moses and Aaron: And ther­fore hath shee in place of one temple of So­lomon, caused to be builded vppon moun­taines and hilles, and other hie places, a­boue a hundred thousand: and in place of three or foure altars, which they had, shee hath set vp so manie, that they are not all to be told ouer in seuentie yeres. Although in deede (as before is rehearsed) the exam­ple and paterne doeth proceede from the Iewes, and is borrowed of them: which shadowes and figures our deare mother hath followed verie diligentlie. Heb. 9. throughout. Col. 2.17.18. Gal. 4.9.10. and so foorth.

Therefore, whereas these Heretikes will (with the Apostle to the Hebrewes) defende and say, that all the figures and shadowes of the olde Testament were en­ded, and cleane taken away by the com­ming of Christ, and ought not to be vsed a­nie more, is rancke heresie. And truelie, they do therby sufficiētlie declare, that they haue no vnderstanding with the Iewes, neither in white nor blacke. The faith of the Iewes out of Moses lawe. For the Iew­es hold that for the principall article and foundation of their beliefe, to wit, that the [Page] lawe of Moses with all her ceremonies, & figures, shall neuer be taken away, nor al­tered, but shall continue in her Esse for e­uer, like as it doeth appeare by their tea­cher Rabbin Moses Henmaymon, who wrote a booke of the thirteene articles of their beleefe.

Ceremonies of the Lutherans.This tendeth likewise as right as a line, against the doctrine of the Luthe­rans and Zwinglians, who take vppon them to defende stoutlie, that men ought not to vse anie other ceremonies, than onlie such as Christ him selfe and his Apostles haue ordeined. And therefore will not they haue in their tēples anie altars, nor guilte images, 1. Cor. 14.29. nor any other such like ceremoni­all things: but will onlie, when as they are assēbled together, that nothing els shalbe done, than, like as Paule hath taught, af­ter that euerie one hath soung a Psalme, 1. Cor. 11.2.25. or declared some texte of Scripture, or some open declaration or exposition, and all tending to edifying: This is in the decrees chap. vasa. de conse­cra. dist. 1. And it was the Prouerb of Boni­fac [...] of the mar­ters & Bishops. or (as he sa [...]th in an other place:) That which we haue recei­ued of the Lorde, &c. And now they are so grosse, that they doe not note, that it was so, In illo tempore, that is to say: At that time, when there were wodden chalices [Page 233] and golden Priestes▪ but (as the good martyr Bonifacius, and after him Duran­dus haue [...]aide) the leafe is now turned: because now wee haue wodden Priestes, and golden Chalices. For now is the au­thoritie of the Church, and the seruing of God, waxen a great deale f [...]tter, than it was in the time of the Apostles. And ther­fore can the holie Churche now agree a great deale better with the Iewes. And so haue commaunded verie straightly, Looke the fore­said Chap. Vasa. In the Decrees and that which followeth. And the councell, Tribur. Can. 9. that there shall no more Masse bee ministred with wodden Chalices, for that God shall not bee moued to wrath in such a thing, wherwith he ought to be pleased, as if they be of golde and siluer, as it hath bene con­cluded in the Councelles of Triburensis, and Remensis, and so entered in the decre­tals. For she will (according to the maner of the Iewes) set foorthe her seruing of God brauely with gold and siluer: yea, the more that the religion, and the Gospell doe take [...]o them, the more will shee haue the Iewish maners and ceremonies vsed. So that Maister Gentianus shoulde erre verie fa [...]e, Looke y ^e whole first dist. de con­secrat in the decrees. if he should goe about to re­semble the Huguenotes and Caluinistes to the Iewes, who doe agree so well in one [Page] with our deare mother the holie Churche of Rome, that they pisse both in one quill, and haue all studied in one schoole. But these Huguenotes will haue all thinges after their owne minde refourmed accor­ding to the Gospell, as it was in the time of the Apostles, and therefore wee will let them goe, with a good yeere, and holde vs fast to the Iewes. For our holy father the Pope himselfe doeth beare the Iewes verie good will, A synagoge of Iewes at Rome. and doeth shewe them all the friendshippe he can, or may. He doeth keepe a great many of them, in his citie of Rome, and lettes them haue one or two of the best streetes that bee there.

This taske hath authoritie without Italie. But within Italie is a pounde Turnoys chan­ged to a pound Sterling.Yea, he is fast in their pension: for of euerie Iew that will haue a synagoge in his house, the Pope hath thirtie pounde Turnoys, which is seuen Ducates, and sixe sterlinges: and if they will haue li­cence to set vppe one openly, then the price is set vppe in the Popes reckoning chamber, at sixtie pounde Turnoys, which is fifteene Ducates. Note what feare­full blasphemie shoulde it then bee, to say, that the Huguenotes were in pension with the Iewes likewise, for that there­vppon [Page 234] it must needes followe, that they shoulde bee companions and brethren with our holy father the Pope: No, The Pope a­greeth better with Iewes, Turkes, and Heathen, than with Hugue­notes. no I warrant you, he can agree much better with the Iewes: yea, with the Turkes & Heathen, better than with the Hugue­notes, which goe about to refourme his holy Sea, according to the Gospell: he can neither abide the sight nor smell of them▪ yea, and the matter is so farre gone, that he woulde allowe them an assemblie and meeting together, as he doeth the Iewes, for a small peece of monie, to the ende that he might sette a [...] vpon them, and burne them all vppe, where he might catche them, or come handsomely by them.

It is most true, that the Iewes doe like­wise call vs Worshippers of false gods, and idolaters, that is, Prayers to ima­ges, and doe herein agree with these He­retikes: but they are therein to bee [...]orne withall. For they haue learned it of olde out of their Bible, and also out of their Prophetes, who knewe nothing at all yet, of the goodly and Hellishe (I forget my selfe, I should haue said holy) or­dinances of the Popes of Rome: neither [Page] did they vnderstande, that the images must bee prayed vnto and worshipped, euen as the thing, after which they are made and fashioned.

For Saint Thomas de Aquino, that heauenly English Doctor, was not yet in place for to teache such thinges, neither had▪ they yet hearde any tidinges of our Saintes, nor of all the miracles which they doe, nor that the milde Empresse Irene had not yet scratcht out her sonnes eyes, to bring to passe (by the good assis­taunce of the seconde councell of Nice) the woorshipping of images againe. And therefore the Prophetes knewe not yet the difference that is betwixt Latria, Looke the .13. Chap. of the second part. Du­sia, and Hyperdulia: and therefore did they condemne all such, as did pray to any images, for woorshippers of false goddes, without making any difference or exception betweene the Catholikes and the Heathen.

And now, when the Iewes doe reade the same, they thinke that the Prophetes did speake as well of our deare mother the holie Church, as of their forefathers. And then that which the Prophet Ie­remie saith: Iere. 7.17. That they did offer Cakes [Page 235] to the Queene of Heauen, that doe they thinke to bee spoken of by suche as call our Ladie, The Queene of Heauen, Queene of Heauen. and doe offer to her Cakes, Flawnes, Tartes, and all kinde of proper thinges, without care. But these heretikes doe knowe bet­ter▪ yea, their olde shooes doe knowe, that the Prophetes speake to the Iewes, and not to vs. For wee were yet vnborne, and therefore wee may not seeme to take it vp­pon vs: for he that is not ytchie hath no neede to scratche, and he that is not scab­bed, hath no neede to clawe. And yet they pretende so, as though they knewe no o­ther, and doe not forbeare to blare vs out for woorshippers of false goddes, and ido­laters: therefore shall not they goe free w ^t the Iewes. And it is not to be thought, that they shoulde haue any secrete confe­rence with the Iewes, as Maister Genti­anus hath verie learnedly considered and noted, yet hath he dealt verie grossely in one point, where he doth so spitefully blame the Iewes, for their golden Calfe, saying, Golden Calfe. that our deare mother the holie Church of Rome hath neuer beene brought vnto so great a follie as that. Truely, if this had not proceeded from him euen of a pure and [Page] simple Catholike zeale, it might almost be taken for a blasphemie and an heresie.

For although it bee verie true, that the holie Churche hath no golden Calfe: yet hath shee not therefore forgotten to follow herein the trace and footesteppes of the Iewes, her good schoolemaisters. For in place of that that Aaron the high Priest once halowed the golden Calfe, our deare mother hath ordeined and set foorth, that the Pope of Rome (who vndoubtedly is established in Aarons place) shall yeerely hallow and blesse a certeine number of lambes of waxe, which he doeth call Ag­nus Dei, Agnus Dei. that is to say, The lambe of God: or, The sonne of God, which hath taken away the sinnes of the worlde: and being slaine as a lambe for vs, hath released vs from the bondage of the di­uell, euen as Aaron and the Iewes did name their Calfe: The God which had deliuered them out of the slauerie of the land of Aegypt.

And now, although that a Calfe is better than a lambe, and golde of muche greater value than waxe: yet our holie father the Pope of Rome hath suche a [Page 236] notable deuise of Alcamistrie, that he will for these lambes bring good fatte Oxen into his kitchin, and lumpes of golde which will not bee muche lesse woorthe than the golden Calfe of the Iewes: for the power of these lambes is so great, that it is vnspeakable. And that may be per­ceiued out of the Latine verses whiche Pope Vrban did once send with fiue such Agnus Dei, to the Emperour of Graecia, In the booke called Ceremo­niale Roman. Eccle. for a great and solemne present, whiche verses are these that followe:

That is to say:

Now my maisters, how like you this sauce? Let vs now see, if the golden calfe of the Iewes had such might and power. No, that was farre from home. Neither do the Iewes ascribe anie such thing to [Page 237] their calfe: but did euen simplie thinke▪ see­ing Moses was away, that they wold haue some apparant thing before their eyes, which should put them in remembrance of their deliuerance by God: and therefore they did call it, The God which had de­liuered them out of the land of Aegypt, as our mother the holie church doeth like­wise cōmonlie say, by an old rotten blocke▪ Behold, there is your God, which was hanged vppon the crosse for you: or, There is our Ladie which hath done great miracles. So that their Calfe is not to be compared with our Agnus Dei. But nowe, seeing the Iewes do knowe nothing of all this, neither do vnderstande of what power this is: therefore may they iustlie thinke, that their golden Calfe and our Agnus Dei, are both children of one mo­ther. So that Maister Gentianus had done much better (speaking vnder correc­tion) that he had not so quicklie and spite­fullie blamed them for that matter: least nowe they should say, that the potte doeth blame the kettell for being so blacke with smoke.

The ii. Chapter. That the sacrament of the Altar must be prayed vnto, o­therwise Christ were no God..

Looke also the 4.5. and 6 cap. of the 2. part.ANd nowe, proceeding to the conclusi­ons which Maister Gentianus doeth adde herevnto, which (I assure you) are ve­rie fine and spiteful wittie, & is a very lear­ned piece, which the schoolemasters of Lo­uen call Argumentum cornutum, that is to say, A cornet or horned Argument, be­cause he doeth herewith thrust all the Hu­guenotes as farre backwards, as a lustie yong oxe would crushe Paules steeple in pieces with his hornes. Marke nowe, this is his argument: If the sacrament of the Altar were not prayed vnto, then were Christ no God: and now Christ without all dout is God: Ergo these Huguenots must needes be damnable Samosatenes, which denie the Godhead of Christ.

That hitteth as iumpe as sixe fingers in a gloue: For the holie church hath once for all resolutelie concluded, That the breade of the sacramēt, is the verie body of Christ, as long and as broad as it did hang vppon the crosse. Then it must needes followe, that whosoeuer doth not beleeue that, doth therewith also not beleeue, that Christ is [Page 238] God: or else must men needes say, that the Church of Rome hath erred, which were so daungerous a matter, as would make the brisles of a wilde Bore to stand on end. It is verie true, that Christ did not com­maund vs to praye to it, but said simplie, Take, eate, &c. And neither Saint Paul▪ nor anie of the Apostles did euer knowe of anie praying to it. But what is that to the purpose? Seeing men are sufficientlie in­formed, that they had not yet that power to make goodlie pixes, or sacrament hou­ses, to laie him in, and to carie him some­time about in procession vnder a Canopie of silke: The followers were then to many: they had not the leasure nor time: nei­ther was the dearelie beloued and eldest daughter of our deare mother the holie church of Rome as yet borne, to wit, Peruse the 4. chap. of the 2. part. Tran­substantiation. But as soone as that bles­sed babe was brought into the worlde, by the meane & faithfull helpe of that good middewife called, Theologia Sophistica, and was nourished vppe with the sweete milke of her deare mamme and nourse Concomitantiae, then came first in sight iointlie withall, The praying to the sacra­ment: and then they lodged their God in [Page] the halfe moone, and shut him in a goodlie golden cofer or pixe, till the time that hee should goe abroad with the Giant in the procession to quicken his spirites a little, and then they will daunse before the Bride with a fife & a drumbe. And thus doth this wittie conclusion and argument of Master Gentianus proponing remaine so fast and firme, as a reede, which is shaken to and fro with all windes.

The iii. Chapter. Of praying to images, and especiallie to the crosse, and of the great power and aduantage of the crosse.

Touching this turne also to the 1. chap. of the 4. part.NOwe, after the praying vnto shapen goddes, hee doeth begin againe with praying to images, and to the crosse, which is from the Oxe to the Asse: and surelie, he hath conceiued that verie wiselie, where he saith, That we may not pray to the crosse, as to a creature, or to a similitude or like­nesse: For there was neuer anie man so frantike or madde, which would pray to a­nie thing in steade of God, as a bare and simple creature: yea, the Iewes thēselues (as we haue seene) when they did pray vn­to their golden calfe, did it not in worship of the golden creature, as a creature: but [Page 239] in remembrance of him which had broght them out of the lande of Egypt: as they well witnessed them selues, in naming it by the name of him, after whom they had made it. The like haue the Heathen al­wayes done: and in consideration thereof, they did call their images, idols, or simu­lachra, that is to say, Likenesses or ima­ges, because they did (in making them) attribute vnto them the power of God. And therefore did the Egyptians pray vn­to those creatures, wherein they perceiued best Gods goodnesse to bee declared to­wardes vs, as Oxen and Kine, the Sunne and the Moone, and other creatures, wher­in they founde anie speciall helpe or com­fort: as is to be seene by Iustinus, Athena­goras, Arnob. August. Lactan. Eusebius, Orosius, and other such like, which haue written against them: and verie notorious­lie out of Esaie, who speaking against the Iewes, said, That God by his eternall and vnspeakeable power did make hea­uen and earth. And then he doth demaūd of them: Like vnto whom then will you make God? Or wherwith will you make his image? Giuing them thereby plainly to vnderstand, that they did not praye to [Page] their blockes and stockes onelie as simple creatures, but that they did (through such resemblances & likenesses) thinke to haue an image, and so a remembrance of God: euen as Maister Gentianus doeth here likewise alledge. And it was also thus con­cluded in the second Councell of Nice. For sure, Looke the 13. chap. of the 2. p [...]t. a calfe may conceiue and see, that our deare mother the holie church hath this discretion, as well as the idolatrous Iew­es and Heathen. It may well happen, that some simple people, and olde deuoute wiues do esteeme that blocke or stocke it selfe (where it standeth) for a verie God: especiallie, when he beginneth to laugh vpon them, or els to weepe bitter teares for great pitie. But what then? That is satisfied by their good intents and deuout mea­nings, which the holie church doth applie to the best. Yet notwithstanding, her owne ground and foundation is no other, but e­uen the same groūd of the Iewes and Hea­then. Alwayes excepted and to bee conside­red, The Image of the crosse pray­ed vnto. that the image of the Crosse hath a speciall prerogatiue before all other ima­ges & likenesses: for it is like to the Sex­tons Cowe, and therefore may grase in the churchyard: and she is by our deare mother [Page 240] prayed vnto with a three folde deuotion more than other.

But now, that I do not forget the crosse of pardons, which is commonly set vp in the church, when anie bulles or letters of pardon are come down from Rome: which crosse hath euen such power (vnlesse men will make the Popes Legates ranke li­ers) as the offring vp of the body & bloud of Iesus Christ vpon the crosse for our sinnes. And yet we must besides al this, pray vnto and worship all small or ordinarie crosses with Latria, that is to say, with such wor­ship, as doeth apperteine vnto God onelie: acording to the order & cōmon rule of their schoole here before rehearsed & spoken of. After this now, the verie wood of the crosse which came from Hierusalem, Iohn Tekel the Popes Legate, and after that Bishop of Mentz, did preach this at Franckfort, anno 1517. Latria. Read the wri­ters of Sent. which haue al­together con­cluded this af­ter this maner. and which Christ was crucified vpon, must bee by vs worshipped as a creature for it owne pro­per worthines, & praied vnto with Hyper­dulia, that is, w ^t such worship, as is ascri­beth vnto the virgin Marie▪ especiallie cō ­sidering the great miracle that is thervp­on to be seene: which is, that it is so waxen & increased, that the pieces thereof would lade a good Hulke. And lastly, in reuerence of the most holie crosse, we must worship al [Page] other tokens & similitudes of the same▪ Wherein our louing mother doeth attri­bute great preheminence to the holy crosse in respect of that which shee doeth shewe towardes all the reliques and holy things. True it is, that (most deuoutlie) she doeth worshippe a heape of speares, wherwithal Christ his side was pearced, and twoo or three dosen of the verie same nailes, which our Sauiour was nailed with on the crosse: yea, shee hath also ordeined a holie day in [...]uerence of the same, and hath appointed a speciall Masse for it: namelie, In festo Lanceae & Clauorum Domini. And then greetes the same most friendlie with a Sonnet, The feast of the Speare & Nailes of Christes pas­sion. wherein shee singeth thus:

Per te fixi saucia, &c. with the rest that followeth, which in our tongue might thus be englished:

Thereafter hath she yet foure or fiue of the right sponges, wherewithall Christ was refreshed with vineger, Sponges. which she deuout­lie doeth licke and kisse, and reserues for a singular relique. Moreouer, shee hath the verie naturall tayle of the Asse whereon he rode, The Asse taile. The Manger. and the same Manger wherein hee laie, whereof she makes great store. But what is all this to be compared by the re­uerence which she doeth shewe to the holie Crosse? For admit shee doeth worship fiue or sixe Speares, and some Nailes, yet will she not worship all the speares, which are vsed in the warres, nor all the nailes which are made in the smithes forges, nor all the sponges which growe in the sea, nor yet al the tailes wherewith the asses are couered behind, nor all the mangers wherein hor­ses haue their prouender, (like as she doth permit to worship all the crosses which can be made) for then you should counter­feite the Ape to nigh: yet may it seeme strange to some, whether all other reliques or holy things haue pist against the moone [Page] because they cannot atteine to the like pre­ferment. For all the roddes of right might challenge the same priuilege, in worship of the rod wherewith Christ was scourged, and al ropes in worship of that with which he was bound, & all haithornes in worship of the thornes wherewith he was crowned. But it behoues them to be content w ^t their portion, for they are sufficientlie prouided for: & if sobeit the holy church doth please to attribute more to the crosse, it proceedes of her meere liberalitie, and of the special loue which shee doeth beare to the same, which for the same cause shee reuerenceth more than the verie body of Christ, which did hang on the crosse, or than his bloud which he hath spilt on the crosse. For wee can not perceiue, that in reuerence of the bodie of Christ, all bodies, & much lesse, all similitudes or likenesses of the bodie are had in reuerence or worship: like as not on­lie all crosses, but all figures & likenesses of the crosse are worshipped, reuerenced, kist, and lickt in reuerence of that onelie crosse whereon his bodie did hang. But it hath thus pleased our louing mother the holie church: and not without most great and waightie occasions: for without doubt, the likenes of the holie crosse is of [Page 242] of such great power & singular vertue, that the deuill doeth take it for a bulbegger, and flies from it, as a dogge doeth from a piece of bacon. Like as euidentlie ap­peareth in the golden Legend of Saint Christopher: and in a number of other legendes, where almost for feare hee be­raied his breech, so soone as a crosse was made. And it is also the cudgell where­with he was once beaten, like as wee may plainlie see on all altars, & in processions, where our Sauiour is counterfeited knoc­king with a crosse vpon the gates of hell, at which all the deuils runne awaye as though they were possessed. Moreouer, it is the token with the which God hath created heauen & earth: and that is it which Esai would say (according to the expositiō of our holy mother the church) saying thus: Who hath holden the waters in his fist? Who hath measured heauen with his spanne, & hath comprehended all the worlde in their measures? Who hath wayed the mountaines & hilles in a balance? Which is to say, that God did (with three fingers) make a crosse, when hee created heauen and earth. Item, our holie mother the church saith besides, That [Page] Moses did with the figure of the crosse change the bitternes of the waters in the wildernesse, and caused the water to flowe out of the stonie rocke. And al­though the scripture doth not make menti­on of anie crosse, but onelie of a rod wher­withall Moses did strike: yet our mother the holy church hath thus expounded the same, supposing that Moses did the like to the Bishops now, who with their staffe do make a crosse & so blesse the people. Shee hath also fained, that those which do sprin­kle their thresholdes with the bloud of the Paschal lambe, & theron set the figure of a crosse, that the striking Angel by meanes of the crosse doeth passe by it, like as wee haue out of their sequences, (which they vpon the crosse dayes, named Inuentio S. crucis, signe) here aboue rehearsed. Be­sides that, the same which Ezechiel doeth mention of Tau, Ezech. 9.4. Tau is an He­brew word, sig­nifying with vs a token. For that which E­zech. doeth call Tau, that doeth Iohn expounde for a seale, Apo. 7.3. that is to say, of the token or seale, which is set vpon the foreheads of the elect, therof hath she also made a crosse: albeit that the letter Tau doth resemble the figure of the crosse no more then an aple doth an oyster: for the one is written thus, ת & the other thus, ✚: notwithstanding she doth not take the matter so neere: wee [Page 243] must (for clownes) sift meale through a lattice, and set them packing after the homeliest sort, then may they bake their bread as they list. This once is the issue, that all cursing and coniuring, all hallow­ing and blessing, al mysteries and cōsecra­tions must be made with crosses.

The holy Masse is likewise ful of crosses from one end to another: sometimes with two at once to saue both bodie and soule, or to change both breade and wine: some­time with three together, in worshippe of the Father, Sonne, and holie Ghost: some­time with fiue at once, in reuerence of the fiue woundes of Christ Iesus. The blessed holie water is made with crosses, the waxe candles, the salt, the holy oyle, the palmes, Thom. de Aquin. in the e [...]positiō of the Masse. Gu [...]do de monte Roch. in Encheir. sacerd or the Pamphlet of Priestes, in the title De Sac. Euc. Seeke al [...]o Du­randus and In­nocent, for they do expounde these crosses al­so in like man­ner. the Agnus Dei, the holie ashes, and all the implementes pertaining to the Priestes, are created with crosses: yea the Priestes themselues without crosses cānot be made Priestes. In al processions the crosse must go before. Vpon all bables, toyes & sacra­ment boxes must stand a crosse, least the di­uell should put in his nose: yea, vppon all wafers & trinkets, vpon churches & vppon steeples, & also vpon coine, & vpon Māmo­na iniquitatis, a crosse must simper.

[Page]To conclude, the crosse hath an oare in euerie boate, and hath a place in all the ce­remonies perteining to the holie Church of Rome. There can not a Pageant bee plaied, but shee must haue a part: yea, a Nunne durst scarse let a fyste, but shee must blesse her selfe with a crosse. And the Priestes are neuer worse at ease, than when they haue neuer a crosse in their purse. Therfore, it is not without great & vrgent occasion, that our holie mother doth holde the crosse in such honour: in so much as she hath for her sake, ordeined and insti­tuted three or foure holy or festiual dayes, as namelie, Inuentio crucis, Rogatio­num, Exaltatio crucis, and other such like. Looke the 16. chap. of the 2. She hath also a speciall Masse in ho­nour of the holie crosse, which shee names, Missa de sancta cruce: and a seruice cal­led, Officium de sancta cruce. And be­sides she hath more ordeined and charged, Looke the 16. [...]2. that we should vpon the good Friday after Maunday thursday, deuoutlie and sadlie creeping along the ground vpon our bare knees, worship the crosse, and there bestow a good fat offering, and liberall almes to the benefit and maintenance of the poore Priestes, so that they with crosses in their [Page 244] purses, might be preserued against the di­uell. Wherevnto she hath franklie giuen a great heape of pardons to those which with great deuotion do the same. For shee doeth esteeme and beleeue, that the crosse hath no lesse force than the bloud of Iesus Christ the sonne of God. For behold, these are the wordes with the which shee cau­seth the crosse to be consecrated or hallow­ed.

Oramus te Domine sancte pater, &c. vt digneris benedicere hoc lignū crucis tuae, vt sit remedium salutare generi hu­mano, sit soliditas fidei, bonorū operum profectus, & redemptio animarum: sit solamen & protectio, ac tutela contra saeua iacula inimicorum, &c. That is: We beseech thee, O Lord heauenlie fa­ther, that thou wilt so blesse this wood of the crosse, that it may be a healthfull help to mankind, a cōfirming or streng­thening to faith, a furtherance to good works, and a redemption of soules: that it may be our comfort, our safegard & defender against the noysome dartes of the enimies, &c.

What can we ascribe more to Christ Ie­sus the sonne of God for the helpe & conso­lation [Page] of man, than our mother the holie church doeth ascribe here vnto the crosse? yea all that Christ hath euer done, & all the good which can be thought, that hath shee in like manner attributed to the figure of the crosse. For these be her wordes:

That is to say:

Beholde, here may you see that Christ Iesus is depriued of his right, & the same is giuen to a wodden Crosse, so that it is not without iust cause, that the Catholike children of our holie mother the Churche doe name themselues seruantes and slaues of the Crosse, singing thus:

[Page]That is to say:

Therefore neither is it any maruell, that she doeth call vpon it so deuoutly, and prayeth that it may defend vs from all ad­uersitie, crying with a shrill voyce: Ecce lignum crucis, venite, adoremus, That is to say: Beholde, here is the wood of the crosse, come let vs worshippe it. And also, O crux spes vnica, auge pijs iustiti­am, dona reis veniam, That is to say: O holie Crosse our onely hope, increase righteousnesse to the godly, and pardon the offences of the wicked. It is no won­der neither, that she doeth so friendly flatter and coll it euen like as the shee Ape doeth her young ones, with all manner of plea­sure shee can deuise. For shee doeth speake vnto it, and doeth commend it as though it had great vnderstanding. For this is it which they say:

[Page 246] Dulce lignum, dulces clauos, dulcia ferens pondera: quod solum fuisti dig­num sustinere Regem coelorum & Do­minum. That is to say:

O sweete wood, which diddest beare a sweete burthen, fastened vnto thee with sweete nailes, which wast reputed worthie, thou alone aboue all other, to beare the King of Heauen the Lorde Ie­sus.

With other sonnets, sounding all vpon the same tune, which shee singeth deuoutly in Gang weeke. And to the end that none should maruell hereat, Maister Gentia­nus doeth here shew, that all this is foun­ded vpon the Scripture, the which he doth confirme by these wordes of Paule, God forbid that I should reioyce, Gala. 6.14. but in the Crosse of our Lord Iesus Christ: for by this Crosse doth not he vnderstand the sa­tisfaction and saluation which it brought vnto vs by the Passion and death of our Sauiour Iesus Christ (for that vnderstan­ding is hereticall) but onely the figure and bare likenesse of the Crosse, like as our deere mother the holie Churche hath ex­pounded it, ordeining and commaunding that these foresaide wordes of Paule, bee [Page] song vpon the day called Inuentio sanctae Crucis, with open voyce ouer the figure & likenesse of the Crosse. And in deede it is to bee thought, that this is the iust mea­ning of Paule: for otherwise if he had ta­ken it so, like as these Heretikes will in­terprete it, what else might ensue thereof, then all manner of anguish and sorrowe, persecution and trouble? Gala. 3.13. Deut. 21.23. Which is all to­gether vnderstoode by the Crosse of Iesu Christ, which was a kind of shamefull and detestable death, as the gallowes is with vs. Verely Maister Gentianus nor the Prelates of the holie Church conceiue no great pride in such a manner of Crosse: but they gladly post it ouer to the Heretikes and Huguenotes, against whom common­ly they crie, Crucifige, crucifige, Hang them vp, hang them vp. But the figure and holy token of the crosse formed of gold or siluer, is the onely hope, trust, and staie of the holie Churche of Rome, & of all her subiectes. For it bringeth her in good rentes, and maketh continually a warme kitchen and a plentifull table. Therefore must we (doubtlesse) vnderstand Paule so, to the end his text may agree with the fore­said sonnet of the holie Church.

[Page 247]But touching Maister Gentianus, in that he is here angrie, and rores against the Heretikes, saying: It is a diuelishe mockerie, that the Heretikes regard not to aske, whether we will fraie away fli [...]s, when wee make a signe of the Crosse with three fingers. Therein hath he not (in my iudgement) any great reason, so to disturbe himselfe. For seeing that with a token of the crosse we fraie away diuels: what maruell is it then with the same to driue away flies, which in comparison are nothing so wicked as diuels? How­beit they doe oftentimes shamefully be­shite the Sacrament boxe, yea the God himselfe, which dwelles therein, and often­times do disturbe the deuotion of Priestes in their Memento, and when they stande dreaming in their secretes. Verily that is not to be compared by the diuelles. But Zele and feruent affection hath caused our Gentianus thus to speake. And from the flies doth he retire againe to the images, for those in no sauce can he forget, but will defende them by vertue of the second coun­cell of Nicen. But because wee haue here­of spoken sufficiently before, wee will not trouble the reader therewith any further.

The .iiii. Chapter. Of the worshipping of Saintes, and how their charges and offices are bestowed to eache a part, and special­ly of our holie Ladie of Loretto, and further of the a­greement and disagreement which is betweene the [...]atholikes and the Heathen.

FOrwardes he doth proceede from the images, Saintes. and falles to the worshipping of Sainctes, which are those holie ones which are departed this worlde into hea­uen, and saith, That they are not worship­ped of our louing mother the holie Church as goddes, but they are prayed vnto onely that they will make intercession for vs. For albeit that Saint Paule saith, There is but one God, 1. Tim. 2.5. and one intercessour, betwixte God and man, namely Iesus Christ: yet that must bee vnderstoode of those days, when the holy father the Pope of Rome had not yet canonized any Saintes, neither commaunded, that wee should erect any altars or Churches for them, In the councell of Nice, in the councel of Tren [...] Peter Lom­barde in the▪ 4 booke of Senten.. dist. 45. B [...]na­uent. dist. eadem arti. 2. reade Masses, or offer giftes, and by their merites to craue pardon for our sinnes. For since that time hath the holy Church concluded in sundrie her Coū ­cels, that they should also be our Attur­nies, Intercessours, or Mediatours: and that wee should crie to them at all times [Page 248] of our neede. Yea she hath prescribed to eache his charge, like as vppon Twelfe Eeue, euerie one is appointed his office by drawing of lottes: Our Ladie hath gotten the beane out of the Cake, and the Queene of Heauen is their hope, their staie, the gate of heauen, the Queene and mother of mercies, Mo­ther of compassion, their life, their plea­sure, and their onely Mediatour & Ad­uocate.

In summe, there is no other refuge or present staie, than she alone, like as they with expresse wordes doe dayly sing in their prayers and thankesgeuing in their Christi virgo dilectissima, their Aue Ma­ria stella: O intemerata: Stabat mater, and many other pretie pageantes, whiche our holy fathers the Popes of Rome them selues haue made, and with manie par­dons haue trimly adorned and set out: but in especiall in their Salue Regina. Yea, they beseeche her in one of her prayers, which they call Prosas, that she will, by her motherly authoritie, commaunde Christ Iesus the true and euerlasting God, and shewe by the date, that shee is the mother. Moreouer they beseeche her also that shee [Page] will accept and receiue them in the last houre of death, Looke y ^e church songue begin­ning Aue prae­clara maris stella. Also looke the Masse bookes and the seruice of our Ladie Marie, her Ro­sarium, Hortulus animae: the .7. tydes, and o­ther Popish bookes, which are replenished with such pranckes. and to defende them from their foes in the prayer called Maria ma­ter gratiae, &c. After that, all whatsoeuer is spoken in the worthie song of Solomon, named Cantica canticorum, of Christ the sonne of God & of his louing spouse, name­ly, the commonaltie of the faithfull: Also, all whatsoeuer Esaias hath prophesied of the sprigge, which should spring out of the roote of Iesse: & of the same which should crush the old crooked snake, that doe they all expound and declare of her: Yea also the selfe same first promise, which God made to our forefather Adam, saying: That the seede of the woman, should grinde in peeces the head of the Serpent, That hath our holy mother the Church of Rome aduisedly expounded of Marie. And there­fore in place where there stoode, He shall grinde, hath shee set, Shee shall grinde, as being spoken, not of Christ Iesu the sonne of God, but of Marie herselfe, which should be the promised seede. In summe, all the worshippe which in the scripture is attri­buted to Christ Iesu the euerlasting sonne of God, the same hath she bequeathed vn­to our Ladie. And therefore will shee (be­sides [Page 249] so many holy dayes as are instituted and ordeined for worshipping of her, that we shall notwithstanding celebrate and keepe holie the Saturdayes for her, to the ende she may at least haue as much pre­ferment as her sonne Iesus Christ to whō the Sundayes are attributed. Howbeit, for all that vppon the Sundayes, Offici­um beatae Mariae, that is, The seruice which is done for her worshippe must not be forgotten.

And hereof is it, This doth B [...] ­nardinus Ochi­nus rehearse in his Apologio. Graie friers. that once at Venice was great heuinesse towards. For when the Graie friers had preached vppon S. Francis day, the vnspeakable great par­dons and merites, which might be got­ten euerie yeere, if so be that the people woulde celebrate that day in their Church by hearing Masses, and offering large giftes, whereby they gathered great summes of monie: The Blacke friers enuying the same did take vppon them to preache, Blacke friers. that it was not neede­full to tarrie a whole yeere for S. Francis day, to merite pardons, seeing they might haue them euerie Saturday bet­ter cheape, if they would resort to their Patronesse: namely, our Ladie euerie [Page] weeke, and in honour of her, bestow [...] their deuotion in their Cloyster, where­by they preuailed so much, that the peo­ple did wholy forsake Saint Francis, and bequeathed themselues to our Ladie, and the Blacke friers beganne by this meanes to bee verie riche, and to make good fatte brues. Croutched Friers. But when the Crout­ched friers enuying this, would also preache, that the generall pardon might (not onely from weeke to weeke, but al­so from day to day) be merited, in most abundant maner, if so be it that the peo­ple would come to celebrate and reue­rence the crosse of Christ daily in their Cloyster, for as much as Christ by his crosse and passion had purchased such a large remission and pardon of all mens sinnes, that they needed not to tarrie for the Saturday, and much lesse for S. Francis day, neither yet to runne after any other Saintes, when as they might draw water out of the fountaine it selfe: whereat all the friers together waxed so wrothe▪ that they procured by the Sig­no [...]ie of Venice, that these Croutched-friers should be musseled, & forbidden to preache so any more, as beeing a [Page 250] matter most hurtfull to all Saintes, and especially to our welbeloued mother of God, which by the Catholikes is wor­shipped, & who was verie wofull to be so forsaken, by meanes of following her sonne. So as it is not without occasion, that our welbeloued mother the holie Church, hath foresene this matter so dis­cretely, ordeining that she should at least deserue as much deuotion and reue­rence, as Christ Iesus himselfe.

For this their Ladie is desirous of glo­rie, and verie fonde of such deuotion: This storie is set foorth in the Churche of Loreta, & affirmed in the historie of [...]eander Al­bert of Bullin, called The de­scription of I­tal [...], where he is writing of Recanati. which euidently appeareth by her clo­set, wherein she was borne and bred. For when the Iewes did first cleaue to the faith of Mahomet (gesse when this was) then did shee ordeine, that the Angels should remoue her closet from the foū ­dation, standing in Nazareth, and beare it through the aire into the countrie of Slauonie: But when shee perceiued that she was not sufficiently honoured there, as she did looke for, then did shee most speedily cause the Angels to remoue the same closet to a hill in the countrie of Recanati, in a wood, which apperteined to a good womā named Loretta: wher­by [Page] she is yet called at this day, Our La­die of Loretta, howbeit, she could not abide to staie there long, for that (by reason of the great accesse of people) many murders and robberies chanced: for which cause she remoued againe, & caused her closet to be borne vnto an o­ther mounteine or hill, which appertei­ned vnto two brethren, which for the lucre or gaine which they receiued by her, fell at variance, & agreed like dogs and cattes together, so that she would a­freshe remoue againe: and seemed in a manner to haue a flie in her taile, being vnable to remaine in one place. In sum, the Angels did remoue this closet again from thence, and did bring it vppon a common highway, where it doth yet re­main to this houre, without any ground hold or foundations, by reason that the foundations were left at Nazareth. And now it is compast in and preserued with bulworkes & strong walles, which not­withstanding dare not touche the holie closet, through feare & reuerence which they beare to the same.

And for proofe that this is true, doth first appeare hereby, That our Ladie [Page 251] did appeare to a deuoute man in a dreame, This demon­stration is also written in the Church of Lo­ret, and is re­pea [...]d by Le­ander Albert. and hath manifested all these thinges vnto him, and he hath declared all the same to the commons of Reca­nati, the which (therevpon) did forth­with send .xvi. chosen men to Hierusa­lem, to inquire for the certeintie hereof. To be briefe, they haue found the foun­dations yet standing there of the same closet, so that there remaines no more doubt to be had in this matter.

Secondly, a certeine holie Heremite (about two houres before day) did see a great light descending from heauen, (in likenesse to fire) which lighted vpon this Churche, and it was twelue foote high, and sixe foote broade: so that vn­doubtedly it must needes be our Ladie, which came to take viewe of her feast, and solemnization: for this happened vpon the day of her birth, the eight day in September, in those dayes, when dumbe beastes spake, and houses did [...]lie. And then did the cocke crowe, and it waxed day.

Lastly, wee may easily discerne this same, by so many, yea many godly mira­cles which shee euen there hath shewed [Page] vppon those whiche (in their neede) did call vnto her, out of so many faire pic­tures and costly monumentes, whiche were lefte there in her holie Churche, by sundrie Emperours, Kinges, Dukes, and all other sortes of people to an euer­lasting memorie. This is no mocking matter: For the Pope of Rome was wo [...]nt yeerely to receiue hereby about a hundreth thousande Ducates, (howbeit, that now the rent is greatly abated.) And therefore is it, that he doeth cause it to be so diligently kepte, and so strongly in­uironed with walles, appointing al­wayes a Cardinall for safe keeping of it, and aboute foure or fiue dozen Can­nons and Chaplines, which vsually ob­serue to doe her diuine seruice, and keepes her from Theeues▪ and Robbers, from Spiders, from flies, Mothes, and other her enimies. The whiche is so true, that who so dare but once doubte of it, the same is reputed and presented for an Heretike: like as is manifested by the example of Petri Pauli Vergerij, which for the same cause, was once in the han­des and examination of the Inquisitours. Whereby wee may sufficiently gather, [Page 252] that this Ladie is greatly desirous of glorie and honour, and coueteth to bee accepted and worshipped for the Queene of Heauen, and also to haue the preemi­nence before all the Saintes of Para­dise: For shee is of an other disposition than the holy Virgin Marie (the mother of Iesus Christ) was, Luke. 1.48. who did acknow­ledge her selfe to bee a poore handmaide of God, and did direct those which nee­ded any thing vnto her sonne Iesus Christ. But this standes bedeckt and garnished with Golde and Siluer like a Queene, Iohn. 2.5. and willes that we should reuerence and a­dore her clothes and iewels, her Chur­ches and Chappels, her gilded cofers and other her furniture, vtensiles, and imple­mentes, like vnto the euerlasting and li­uing God. To conclude, the holie Church hath made her Queene.

After this, Offices of Saintes. hath shee also mustred all o­ther Saintes, and hath assigned and ap­pointed to each his sundrie charge and se­uerall office a pa [...]t. Each hath his holy day, his sundrie Collect, holy Hymnes and deuout praiers: euerie one doth know ouer what handicraft or science, ouer which di­sease, ouer what towne or Church he is ap­pointed [Page] to be patrone, defender, and Baal▪ The Dutche are vnder the defence of Saint George. The Burgonians holde Saint Andrewe for their Patrone. The Frenchmen Saint Michael. The Spani­ardes Saint Iames. And further, Saint Peter and Saint Paule are troden in the place of Romulus and Remus, and de­fend the Citie of Rome with a key and a sworde. Saint Markes Lion is Pa­trone ouer the towne of Venice, Saint George on cockehorse ouer Genua, Saint Ambrose with his staffe and whippe in hand ouer Millain, the three Kings ouer Cullin, Saint Dionis keepes the towne of Paris, Saint Goele doeth keepe scoute watche at Brussels, Saint Baue and S. Louell doe loue the towne of Gaunt, Saint Romboute doth keepe the garrison at Machelin, Saint Lam­bert at Luike, and so foorth. After this hath Saint Hugh and Saint Eustace, gotten the hunters in gard, Saint Mar­tin and Saint Vrban the Aleknightes, Tauernhunters, and dronkardes, Saint Crispin and Crispinian are Patrones of the Shooemakers, Saint Arnold is Baal ouer the Millers, Saint Steeuen [Page 253] ouer the Weauers, S. Luke is alloted the Painters. And the Physicians (which might haue grudged and complained hereat) haue gotten Cosmus and Da­mian to their chosen. The Carpenters do vaunt of their Patrone S. Euloge. The Tailers (which loue good fellowship) do cleaue to S. Goodman. The potmakers haue elected S. Goare, who carrieth a blacke diuell vppon his shoulders, with gloing eyes, and a pot in his hand. The whores and light women were not con­tent with one Patronesse, but haue Saint Aphra (which may bee set in Venus place) which in times past was also cal­led Aphrodite: and besides her S. Mag­dalin, and so forth, as appeareth in Pro­cessions and statelie shewes in Brabant and els where, where each companie doth beare his Patrone or Baal in stre­mers displayed with great state. Moreo­uer and aboue this, S. Anthonie must keepe the hogges, S. Loy the horsses and kine, S. Hugh the dogges, least they run madde, S. Gallus gardes the geese, Saint Wendelin the sheepe, S. Gertrude reig­neth ouer rats and mice.

Yea, which is more, each disease hath [Page] his sundrie Apothecarie and speciall Doc­tour. S. Iohn and S. Valentin do heale the falling sicknes, howbeit that S. Iohn with S. Benedict is also appointed ouer all infections of poyson. S. Anthonie can heale the burning, S. Roche the pesti­lence. Notwithstanding Saint Sebastian hath some skil in it also. S. Roman doth restore the possessed and madde people againe to their former health, S. Marke doeth preserue the people from souden death. S. Cosmus and Damian are good for all byles and swelling diseases. S. Iob for the pockes, S. Appolin for the touth ache. S. Clare doth cleare and heale the firie and red eyes. S. Agatha hath skill howe to deale with swelling breastes. S. Margaret is middewife for those which are in trauell with childe. But because that she remained alwayes a chaste vir­gine, and therefore not throughlie ex­pert in her facultie, S. Norpurg was ioy­ned with her, as a trustie mate in such a matche. S. Petronella can driue away all manner of agues. S. Vincent and Saint Vinden cause all thinges that are lost to bee restored againe. Saint Ser­uatius doeth cause all thinges to bee [Page 254] well kept. Saint Vitus doeth direct all daunsers, and such as will leape or vaute.

Hereafter yet hath eche his chosen ioynt or speciall place in gouernement of a mans bodie, like as in times past the twelue signes of the Sunne. Saint O­tillia doeth gouerne the head, in place of the first signe named Aries: howe­beit shee hath bequeathed the tongue to Saint Katharine, and to Saint Appo­lin the teeth. Saint Blasius is appoin­ted ouer the necke, like as the signe Tau­rus. Saint Laurence keepes the backe, together with the shoulders, in steede of Gemini, Cancer, and Leo. Saint Erasmus rules the whole bellie with the entrals, in place of Libra and Scorpius: Notwith­standing that Saint Appollinar hath al­so taken charge ouer Scorpius: for hee is president of the secret members. And forwards, in steede of Sagittarius, Capri­cornus Aquarius, and Pisces, hath the holie Church of Rome elected Saint Burgard, Saint Rochus, S. Quirinus, S. Iohn, and other more, which gouerne the thighes, the knees, the shinnes, and the feete.

[Page]To conclude, eche hath his seruice, and who so is the deuoutest in honouring these Saintes, with burning tapers, with rose garlands, with gaie coates, and with good fat liberall offrings, the same is the most acceptable and beloued of our mother the holie Church. It is verelie great pro­uision with small cost, that the poore peo­ple (what neede or disease so euer they haue) knowe presentlie where to finde a good Apothecarie or Cheirurgian to cure their diseases. For touching the Heretikes which vpbraide vs herevpon, that we imi­tate the vnbeleuing Heathen, and worship­pers of idols (as hath bin said) & are none, like as Iupiter, Mars, Mercurie, Vulcan, Iuno, and Diana, and other such like haue bene: but are holie saints & Gods friends. And therefore ought we (at least) to shewe them as great reuerence, as the Heathen did to their idols. Wee ought in time of neede to call vpon them: to put our trust in them: obseruing their rules as a cōmande­ment of God: to bequeath Cities & Coun­tries to their custodies: to erect Temples and Altars in their names: to builde Cloi­sters and Abbies for their sakes: to conse­crate and hallowe Priestes, Monkes, [Page 255] Cannons and Nonnes for their worship. And like as the Heathen had their Flami­nes, that is, Priestes of Iupiter, Mars, Ce­res, Bacchus, Venus, and Diana: and also their Nonnes of Vesta, Flora, Bona Dea, Sibyl, or Magna mater, and other such like. Euen so must nowe the Church of Rome also haue Cannons of S. Peter, S. Bauen, and S. Lambert: And Nonnes of S. Clara, and S. Brigit. Also as they were accustomed to offer sacrifices in honour of Apollo, Diana, Ceres, and Proserpina: euen so shee obserueth to doe her Masses and Trentals, in honour of S. Anthonie, S. Hugh, S. Sebastian, S. Rochus, S. Barba­ra, and of all Saintes. To conclude, they did not anie worship or reuerence to their idols: but the holie church doeth ten times more to her Saintes: for shee doeth attri­bute such things as they durst not to do the like. For (as Homer maketh mention) when Iuno, Pallas, or Apollo, or anie o­ther of that companie would assist anie of their friends, Homer in his 1. booke Iliad [...] ▪ they were faine to des­cende from heauen downe to them, & could not heare their praiers so far off, because they knewe not their thoughts, although they were mediatours and in­tercessors [Page] for them to the great idol Iu­piter. Yea, Iuno her selfe, which was his sister and spouse, knewe not what Thetis had held him in hand with. But our Saints remaining sitting in heauen, canne erewhilest helpe the people here on earth with their images, which can laugh and weepe, and doe all manner of miracles: and they heare from aboue eue­rie mans inuocation, as well as God him selfe. For, admit that the Scripture wit­nesseth, 1. Reg. 8.39. That none doeth see or can con­ceiue the thought or inward cogitation of man, except God alone: yet the holie Church hath found a trimme remedie for that, by a preatie deuise of The looking glasse of the Trinitie, saying, That the holie Trinitie is a looking glasse, wherin the Saints can see all things whatsoeuer happen here on earth: yea, can sound the depth of mens thoughts, and per­ceiue the secretes of their heartes. It is verie true▪ that we doe not call our Saints by this name God, like as the Heathen were wont to doe their canonized Saints: But what skilles it for the name, when wee vnderstande the matter aright? [Page 256] Howebeit notwithstanding, wee name them Diuos: which is euen as much as Gods, or, Men created Gods: like as they also were wont to call their men canonized Goddes, as Hercules, Dio­nysius, Augustus, Vespasianus, &c. And here besides we doe attribute to them this name Saintes, or holie men, after the same sense, as GOD names him selfe the holie one of Israel, that is, Esai. 43.3.14 and in manie places. The Defen­der and Safegarde which doeth san­ctifie Israel. So that our Saintes are (at least) so highlie honoured of vs, as in times past anie idols haue beene by the Heathen, and as God him selfe can bee by vs.

The v. Chapter. Of the interpretation of the wordes Latria, Dulia, and Hyperdulia, and howe they are distributed to eche.

FOr seeing it is requisite, aswel through the obiections which the Heretikes do here alledge, as also that God hath com­maunded, Psal. 50.15. that wee shall alone call to him in our neede, and that he esteemes it more than all sacrifices and burnt [Page] offrings which we can make to him: yea, that it is hee alone which can helpe vs, Esa. 63.6.43.11. Esa. 63.16. and 64.10. and that Abraham doth not knowe vs, nor Israel can say nothing of vs, but that God alone through his might can re­lieue vs, that is to smal effect: for that knot can our holie mother so netelie lose, that it is a maruell which the distinction that Maister Gentian doeth here bring foorth: and is by all Catholike Doctours, and es­peciallie by the worshipfull Sir Sonnio, reputed for a mightie bulworke, namelie, betwixt Latria, Dulia, and Hyperdulia. For the holie church hath hereby made a diuision or cauill betwixt GOD and the Saintes, wherewithall eche must bee con­tent, as namelie:

That God alone with his images and the holie crosse, shalbe honoured with Latria: the Saintes & their images with Dulia: and our Ladie with all the ima­ges which apperteine to her, and all the reliques of the right and holie crosse in deede, with Hyperdulia.

In verie deede, God hath the worst chaunce: for if so be we do expound it natu­rallie, and according to the literall sense of the word, then is Latria nothing else but [Page 257] A hirelings payment. For Latron is a Greke word, Latria, looke the 3. chap. of the 4 part. which betokeneth A reward or pay which is made to a hired seruant: and thereby are the hired men seruantes called Latres: and the maid seruantes La­tris. And euen so is God serued of the holy Church of Rome onelie for reward, like a maister of a hired seruant. Againe this Dulia, which is the Saints lot and porti­on, signifieth A bound seruice: Dulia. for Dulos in Greeke is A slaue, and proper to anie. And touching our Ladie, to her is alloted the best chaunce: for Hyperdulia is to say, Hyperdulia, lok [...] the 1. chap. of the 4. part. More than proper bounde seruice. So that the good Catholikes are but simplie hirelinges, or Gods hired seruantes and slaues to the Saintes, but bounde to our Ladie aboue all. But, be it, as be may, Quod scripsi, scripsi, said Pilate: The holy Church will not reuoke her cauils, the lot is east: that which is written, remaineth written. Yet notwithstanding, because God shall not be displeased, she hath ordei­ned, that the Saintes shal giue him a share of their Dulia: but hee shall keepe Latria wholie to him selfe: so that Latria shall sim­plie signifie nothing else, then the seruice which perteineth to God alone.

[Page]In this respect hath Maister Gentian and all other Catholike writers great reason, (as they alledge) that the holie Church doeth not worship the Saintes like God with Latria, but simplie as Saintes with Dulia and Hyperdulia: for that hath his plaine dispatche and ground on the cleare text of the Scripture, where Christ saieth to the Saintes, Mat. 4.10. Thou shalt worshippe the Lord thy God, and him onlie shalt thou serue. For in these last wordes doeth hee vse the worde Latreum, the which doth a­gree with Latria: and saith, that to God a­lone we shall attribute the same. But in the first wordes he doth not once mention, that we must worship God alone with Pros­kynesi, that is, With falling feete, or knee­ling: Therefore will the holy church, that this shall also be attributed to the Saints, like as it is apparantly manifest by the 2. Councell of Nice, and by al Catholike wri­ters. And although it is true, that Christ doeth declare these wordes by the witnes of Moses, Deut. 6.13.10.20. which doeth ascribe the first as well as the last to GOD alone: yet the holie Church is not to reason with Moses in this point: for so much as Moses [Page 258] wrote that to the Iewes which were incli­ned to the seruing of idols, and not to the Church of Rome: which doe not woor­shippe idols, but onelie Saintes.

Item, there is an other plaine text in Paule, which saieth to the Galathians, That when they did not knowe GOD, Galat. 4. [...] ▪ then did they serue them which were no Goddes: euen where he doeth vse this word Dulium, which is deriued of Du­lia. Whereby it doth manifestlie & plain­lie appeare, that these Heathen haue also knowen this Catholike distinction, and therefore woulde not worshippe their Saintes, as Apollo, Bacchus, Hercules, Castor and Pollux, with more other such like, with Latria, but baselie with Dulia: Euen like as nowe the holie Church of Rome doeth serue her Saintes. Tou­ching all other Prophetes, which so often crye, that in time of neede, wee should on­lie turne to GOD, and that hee will bee honoured by our calling to him: yea, and say, that all Patrones, Defendours, The Scripture is full of such. & Ba­als which may be thought on (to declare our grieues vnto them) are plaine idols, all that is to small purpose, for they did not (in those dayes) knowe anie [Page] thing at al to say, touching this our distinc­tion, and therefore haue they gone roundly to worke, vsing plaine speech, without fa­uouring the matter, or lapping it about w ^t softe ragges: but haue serued all such as in­uocate idols, pray to Patrones, seeke vnto Saintes or anie deceased dead men, with one sawce, and without excepting anie, hath giuen them to drinke of one cuppe. But if the Iewes and other idolaters had bene so wise, to haue obiected to the Pro­phetes this worthie distinction in steade of a bucklar, I trowe they would as easily haue stopped their mouthes, as nowe ye newe gospellers and preachers are put to silence.

The vi. Chapter. VVherein the worshipping of Saintes is affirmed by Scripture.

NOtwithstanding our louing & deare mother the holie Church of Rome, Looke the 4. chap. of this part. can also fishe somewhat out of the Pro­phetes writinges, wherewith shee doeth approue the seruice of her holie Saintes: Prouided alwayes, that shee hath the keie to vnfolde the same for her most ad­uantage. For in the first booke of Mo­ses [Page 259] (called Genesis) is plainlie and expres­lie set downe, That Iacob doth pray ouer Ephraim & Manasses, after this sort, say­ing: Ge. 48.15.16. This witnes is brought forth by Eckius, [...]derius, and all o­ther Catholike writers, trea­ting vpon the same. God before whō my fathers Abra­ham & Isaac did walk: God, which had fed mee all my life long vnto this day, and the Angel, whiche hath deliuered mee from all euill, blesse the laddes, and let my name bee named in them, and the name of my fathers Abraham and Isaac. This hath the holie Church of Rome construed after this sorte, That E­phraim and Manasses must inuocate or call vppon the name of Abraham, Isaac, and Iacob: for so much as the olde Ro­mishe exposition (which shee doeth accept as most firme and irreuocable) hath in place of, named, or called, set inuocated. And although the Heretikes doe vnder­stande this after the most vsuall manner of speeche, (accustomed amongst the He­brewes) that Iacobs name called vppon, or named by Ephraim and Manasses, is as much to saye, As that they should bee accounted of Iacobs generation, and ac­cepted for children of Israel, like as Ia­cob him selfe doeth expounde it, saying: E­phraim and Manasses shalbe my chil­dren, [Page] and shalbe called after the names of their brethren, in their inheritance. And, like as is saide in Esaie, the fourth chapter, That seuen women shall wishe by one mans name to be named, Psal. 4.1. or cal­led vpon by them, which is, That they may be called the wiues of one man: Notwithstanding, for so much as this ex­position is according to the plaine literall sence: therefore hath the holie Church of Rome abiected the same, and accepted the other former meaning: thereby con­cluding, that Abraham, Isaac and Iacob are to bee inuocated or called vpon: How­beit, the Prophetes & Fathers in the old Testament haue neuer done the same, but haue protested the contrarie, saying, O Lorde, Esai. 63.16. thou art our father: for Abra­ham knoweth vs not, neither is Israel acquainted with vs: but thou Lorde art our Father & Redeemer, and thy name is euerlasting. &. But that happened, be­cause the foresaid Abraham, Isaac, and Iacob, were yet in the lodge of hell, and must pray for them selues, & could not then see in the looking glasse of the Trinitie, what was done here on earth. Wherefore likewise the Romish Church hath not set [Page 260] downe their names in the Kalender, accor­ding to the custome of Rome. Besides, thei are to old, and were neuer canonized of a­nie Pope. Neuertheles, they serue our turne, to shewe after what order wee must deale with our Saintes.

Moreouer, we haue yet an euident text in Ieremie, which is, Thē said the Lord vn­to me: Iere. 15.1. Though Moses & Samuel stood before me, yet haue I no heart to this people. Wherevnto doth agree the text of Ezechiel, saying thus: When the land sin­neth against me, Ezech. 14.14. and goeth forth in wic­kednes, I will stretch out my hand vpon it, and destroy all the prouision of their bread, and send dearth vppon them, to destroy man and beast in the lande. And though Noe, Daniel, & Iob, these three men were among them, yet shall they in their righteousnesse deliuer but their owne soules, saith the Lord. &c.

Nowe, like as (by these wordes of E­zechiel) it is concluded, that Noe, Dani­el, and Iob, were in the towne of Hie­rusalem, when GOD destroyed the same: so may wee also (in the like man­ner) conclude and affirme, that Moses and the Prophete Samuel did pray for [Page] the children of Israel. And notwithstan­ding that the Lorde saieth, That he would not giue eare to their prayers, yet the ho­lie Church doeth not regarde it, for so much as (like as it hath beene saide) they lye yet in the dungeon of hell, and could not praye so earnestlie nor with such zeale, as the Saintes doe which nowe are in heauen. Yet neuertheles, If they (being yet in the dungeon of hell) prayed so hartilie for the people: These are the arguments of Eckius in his En. or Pamphlet in the chap. De venerat. Sanctor. What may wee suppose that the Saintes doe nowe, which stande in the Kalendar, and are Canonized by the Pope? Verelie, they praye so zealouslie, that (often times) their images here on earth, through an­guishe doe sweate and weepe. The holie church do [...]h bring forth manie moe places of scripture for confirmation of these arti­cles: Psal. 139.17. namely, that which Dauid saith: O God, I haue honored thy friends, which is, That we shuld call vpon Saints, which are Gods friends. Also that Iob saieth: Crie (I pray thee) if happilie there be a­nie that wil answere thee, Iob. 5.1. & looke thou vppon the holy men, &c. And albeit hee speaketh there of the holie men which are in this worlde, like as the verie [Page 261] text doeth plainely shewe it selfe, yet why may wee not vnderstand the same of our Saintes and holy men deceased? For so much as our mother the holy Church will so haue it to be vnderstoode. This argumēt is brought forth by Ecki­us, and other writers also. Ouer and a­boue this, Christ will say at the last iudge­ment day, vnto those which haue beene helpefull to the poore and needie: What­soeuer you haue done to the least of these, the same haue you done vnto me. Ergo, Who soeuer doeth pray to the Saintes, and in place of God doth wor­shippe them, that doth God accept, as if it had beene done to himselfe. There are yet many more & sundrie of such like proofes of scripture, which woulde bee to tedious to rehearse: But because the Heretikes doe deride them, and will vnderstand them according to the literall sense, and after the Greeke and Hebrewe text: I knowe no better meane to dispute with them, then with a good fagot.

Yet will I adde thus much more, That when they haue a sute to a King or migh­tie Prince, they knowe verie well, This is an ar­gument of Ec­kius and all o­ther Catholike writers. that first they must speake and sue for helpe of some of the Lords, who may broach their cause, and by their intreatie, be a meane for them [Page] and so to further their sute, which conside­red, they ought not so rudely to encroche vpon the king of all kinges, without first to haue spoken with one of his court. In verie deede it is most true, that a poore woman at Louen sometime did thwart the Doc­tours and set them non plus: by saying. That if so bee it that the King or Prince himselfe had called & charged her, that shee should come to him, like as Christ expresly charged vs to come to him, say­ing: Matth. 11.28. Come vnto me all ye that labour and are laden, & I will ease you: Then would she not haue gone to seeke any other for her Mediatour. But this womā was a great Heretike, and therefore was also burnt. Wherfore this article doth re­maine in force & vnsoluble: to wit, that we must haue & allowe these Saintes for our Mediators, Aduocates & Atturnies, being else vnable of our selues to obteine fauour of Christ Iesus: yea though he should once againe die the death for vs, to prepare vs the way to haue free accesse to the merci­full throne of his heauenly father. For all this cā not serue, but we must haue a great sort of Solicitors, Patrones, Mediators & Baals which must moue the matter for vs [Page 262] to whom we must vse all the worship and reuerence which we are able to shewe vnto God himselfe, sauing that they must bee content with Dulia, and must permit God to enioy Latria to himselfe, wherewith this matter is fixte. And so will we proceede to an other.

The first Chapter. Which declares that it is a lawfull thing, to lie & falsely to accuse an heretike, being to a good intent. Also of the fables of Cocles of Laurence Surius and of Aloysi­us Lippomanus, and to what purpose they serue a [...] things most needefull and necessarie.

IN this fifth part doth M. Gentianus shewe, Wherefore wee may lie. that these Heretikes seeke no­thing else but fleshely li­bertie, and to get loose the bridle of their owne wills and appetites: and therefore (saith he) is [Page] it, that to the death they hate all prayers, fasting and abstinence. But here draweth great heauinesse towardes: For a man might euen at the first sight imagine, that he speaketh not indifferent, but of affectiō. Forsomuch as it is most manifest and well knowen, Fasting and prayers of the Lutherians and Huguenotes. that they highly esteeme of prayer, and also fast verie often: re­fraining not onely from fleshe, but also from all kinde of meates, vntill the verie night, and remaine durable in prayer and in hearing of sermons.

Hereby then a man might suppose, that Maister Gentianus hath deserued a whet­stone, and wagged the thumbe, to make his case good. Wherefore wee will more deepely consider this point, and warily weigh the reasons which haue moued him herevnto. So that wee haue then here to consider vppon two pointes: Namely, the first is that which Dauid saith, Psal. 69.10. That the zeale of the house of the Lorde hath euen eaten him, Which is euen here af­fected in Gentianus. For he is so hottely inflamed with the zeale of the holie Ro­mish Churche, that he is in a manner asto­nied and amased, so as he doeth not see what he saieth. In the meane while not­withstanding [Page 263] doeth he recorde and call to minde that whiche our holy mother the Churche of Rome hath concluded in the councell of Constance, and the same time did put in practise, when the holie fathers there congregated did permit Iohn Hus and Hierom of Prage to be burnt, contra­rie to the letters of safeconduite, whiche were graunted and giuen them by the Emperour and the saide councell, ordei­ning most firmely, that it should bee no of­fence to breake promise with Heretikes. Yet perhappes our Gentianus hath read in Cicero, That a mans faith or promise is stedfastnesse or vowed truth, of that which he pretendes to doe or speake. Therefore he feareth (as wee may iudge) that if he should say nothing but a truth, he might bee reputed and taken for a trans­gressour of the ordinances of the foresaide councell, as though he had vndertaken the faith of the Heretikes.

Moreouer, Lies to a good intent. the holie Church hath con­sented and ordeined, that sometimes a lie may be inuented against Heretikes, for a good intent, as to fraie simple people from desire to reade their bookes, least thereby they should fall into their heresies. And [Page] that this be true, appeares first by strong prouebable reasons: & further by credible examples. The reasons are these: That the holie Church hath ordeined & conclu­ded (like as yet by the daily exercise ap­peares) that it is not ill done, to make the people beleeue many fables & Caū ­terburie tales: Fables. as of holie reliques, Saint Gabriels fethers, and Saint George his speare with whiche he did pearce the Dragon. Also of Saints as S. Christopher, S. Barbara, S. Katherin, of S. Francis vine and others suche like, whereof Gesta Romanorum, Vitas Patrum, Specu­lum historiale, the booke Lippomani, the booke Abdiae and Sophronij and the golden Legend, are full, and reple­nished with a number of suche fables, whiche our holie mother the holie Churche of Rome doeth tearme Piae fraudes, Pi [...] fraudes. that is to saie, holie deceiptes, or golden Legendes: And saieth that it is the milke, whiche Paule did giue the Corinthians to drinke when they were yet vnable to disiest strong meates: like as a good gray frier was woont to say at Ghaunte. In so much then, that it is allowable to faine suche fine fables, to [Page 264] prouoke people to deuotion, muche more then is it tollerable to rehearse some odde and strange iestes of Heretikes, as to wit, that they are blacke and foule fauoured, and worke matters with the diuell, with such like thinges, to affright people from the studie of their doctrine. Now the exam­ples are also verie sure & waightie. For vp­on such like lies, which the holy supposses or subiects of the Romishe Churche, hath persuaded Emperours & Kings to beleue, were they permitted to make their pla­cards & priuileges against the Lutherians & Huguenotes, wherby such controuersies & tumultes are growen & sprong vp in the world, that it is to be doubted, great bloud­shed will be made before they will be app­peased againe. This may sufficiently ap­peare by the wordes of the Placard in the reigne of the Emperour Charles of noble memorie, Placardes of Charles the .5. set forth in the yeere .1521. at the citie of Wormes, declaring expresly, That Luther was a Pelagian, and did dis­dainefullie contemne the Saintes. Also he taught, that there ought to bee nei­ther gouernment nor superioritie, nor yet obedience, & did gainesaie reproue and disalowe all good ciuil pollicie and [Page] spirituall reformations, to the ende the commonaltie should be moued & pro­uoked to raise armes and rebell against their rulers as well Ecclesiasticall as Ci­uill, and to frame themselues to con­tend, murther and steale, wasting and consuming all thinges with fire and sworde, to the great indammaging of the whole common wealth of Christen­dome▪ And, which is more detestable, he ordeined & allowed a certeine kinde of life, whereby each should doe that which he would in manner of brute beastes: and as a lawlesse man did ab­iect and detest all Ecclesiasticall & tem­porall lawes.

Beholde, these be the verie wordes of the Emperours acte, and this is the verie first & originall welspring of all the bloud­shed, which hath happened throughout all Christendome for the space of seuen and fortie yeeres, vntill this present time, the which all men may both see with their eyes, and in a manner feele with their fin­gers to be most grosse, blockishe, and pal­pable lies, which Petrusa Sotto (the Em­perours good ghostly father) and other Catholike Priestes did blowe in at his [Page 265] eares: not for that they did suppose it to be so, for they had not a haire on their hea­des but it knewe the contrarie. But fea­ring the reformation of the Gospell, did moue the Emperours Maiestie (which o­therwise of himselfe was not by nature gi­uen to wrath or any desire of bloudshed) to a bloudie abolishing & wrathfull extirpa­tion of all these Lutherans & Caluinistes, which were not (in any respect) for their tooth: forsomuch as they sought to reforme papistrie by the authoritie of the Gospell: Notwithstanding, vpon their wordes one­ly did the Emperour proceede in his pur­pose, & would not at any time giue eare to the Heretikes. Like as now the King of Spaine, of a good zeale (supposing to doe God high & acceptable seruice) doth also proceede to the vtter ruine & manifest de­struction of his own inheritance & naturall countrie, & his most loyall, louing, & obedi­ent subiects: knowing no other, Placardes of king Philip. but that all is true, which his ghostly fathers and other Spanish Priestes and foster fathers of the holie Inquisition do put in his head: yea vppon the same hath not spared his na­turall and onely sonne, but hath deliuered him ouer into the handes of the hellishe [Page] Inquisitours permitting them to throwe him into prison, where most miserably he ended his lamentable life. Verelie this was a slie and fine fetche, whiche our holie mother did wiselie weigh, that to a good intent men might make a lie. For otherwise, if they might haue mani­fested naught but a troth, then shoulde the Heretikes haue founde audience by Kinges and Princes: the plaie had been made, and all thinges woulde haue gone a wrie with Priestes and Poperie, Mas­ses and suche tromperie of the Romishe Churche: yea, the whole Spiritualtie would not haue beene worthe a beane, like as wee may perceiue in all places where these Heretikes haue had hearing, and where they haue beene permitted to plead their cause openly.

But worship bee vnto our Ladie of the seuen Okes, and Saint Iob of Wese­mall with all the glorious Saintes, which are at Antwerp on the high aulter. For there (in good time) did happen some foresight, by the cunning of vnfolding the booke of lies, and causing Kinges to be­leeue that the Moone was made of greene cheese: And good reason: for who so faines [Page 266] himselfe to be a sheepe, may happen to bee deuoured of the Woolfe, according to the vulgar saying.

But yet haue ye another commoditie whiche groweth by this kinde of sacred dealing. For if Priestes and Monkes were bound alwayes to preache the truth, there woulde ensue a great disgrace vnto them, for that they woulde oftentimes in their pulpettes become as dumb as fishes, being vnable to bring foorth any thing, be­cause they are all vnfortunate in declaring the trueth, and therefore shoulde misse the meane to vtter their excellent giftes of fi­led eloquence. But when they haue no more arrowes lefte in their quiuers, then doe they fall vppon the Heretikes, and haue store of matter to talke of, yea wonderfull things to declare against them: they rage, they rore, they thūder, they lighten, & make them so blacke & deformed like diuels in hell. Sometime they catch a Caluin by the throte, sometime Beza, sometime their quarell is against Marottes Psalmes: sometime with the Greeke and Hebrewe texte, whiche in no sauce they can abide: sometime they martyr the Catechisme so pitifully, as though they had it on a racke.

[Page]To be briefe, they regard neither doore nor post, but shoote their shaftes vp to the feathers in it. They prattle like Pies, and seeme in a manner as they had soulde all their potte herbes, and yet reserue of the best to themselues, that is truely a sport and pretie pastime: specially to the de­uoute women, which are not greatly ac­quainted with the Bible, or Gods worde, but rather listen to the Popes lies, and to daunse after his pipe, or to heare some Gospell of a distaffe, and tale of a tubbe. In fine, a man would verily iudge, that such Catholike preachers had beene all their dayes Pedlers or pelting Apothecaries of Dutchlande, or that they had farmed the prattle courte wholly to themselues. Like as daily may bee perceiued at all their Sermons, and specially at the woor­thie Sermon, which a goodly grayfrier doeth vsually make in Frenche at Ant­werpe in S. Iacobs Churche. It seemeth he is one of those foresaid pelting Apothe­caries whiche hath trudged these seuen and thirtie yeeres to all markets & faires, about the countrie, to sell his triacles and rattes bane.

[Page 267]It doeth also appeare by the preaching of the foresaid brother Cornelis the whip­per, Seeke the first Chapter of the second part. who doeth with such a zeale roare against Heretikes, that he will haue them rooted out quite, and to bee burnte to ashes. Yea, he hath not long ago prea­ched, That childe bearing women ought to haue their wombes rent and torne, to take out their babes, and burne them, be­fore they shoulde bee borne or brought foorth into the worlde, which he doeth af­firme with a plaine texte, which he hath read in the kitchen bible, or else hath lear­ned of his Cooke: namely, that of Egges fride in a frying panne, come no ill chic­kens. I omitte the goodly Sermons of dronken Nicholas, Dronken Ni­cholas. the Bishoppe of Har­lem, and many famous sermons more of sundrie worthie champions, which doe ring their larum belles with suche vehe­mencie against Heretikes, that when they are in their pulpites, their hearse and rustie throtes will scarse bee refreshed and cleared againe with foure or fiue pottles of wine.

Yet can I not forget, nor let slippe out of memorie, that pretious Sermon of the reuerend Bishop of Vtrecht, which he [Page] made when the Prouinciall councell was holden there, whiche is about three yeeres past. For in the same he declared and pro­nounced it out at large, of the Dutche Beare Luther, and that his mother was a whore, and had slepte by the Diuell, with many suche like Caunterburie tales and forged fables whiche he had rakte together out of Cochles or brother Laurence Surius who were godly Catho­like pedlers.

And verelie suche trustie speares as Laurence Surius and Cochleus haue well deserued a good peece of rosted beefe hotte from the spitte, considering that with their notable and excellent briefe histories, they haue furnished and well armed the Bi­shoppes, Monkes, and priestes, with suche stuffe as will serue their turnes to occupie their Pulpittes with all. So as their sto­ries may well and aptly bee called Dor­mi secure, that is to say, Sleepe without care: So that the Monkes and Parishe Priestes neede not studie in their Bibles for to make a sermon, so long as they are prouided of suche bookes. For there­in they finde made readie to their handes, [Page 268] matter enoughe to prate vppon: yea if it were naught else but the pretie pageant whiche the foresaid Laurence Surius doth rehearse of Caluin. This pretie tale is to be reade in the hi­storie of Lau­rence Surius, which he hath called, Comen­tarius breuis re­rum in [...]rbe ge­starum, and is printed at Cul­len. To wit, That Cal­uin shoulde seeke to confirme his doc­trine with miracles, and therefore shoulde persuade a man to suffer him­selfe to bee borne in a coffin to Church: And when Caluin called to him, before the multitude) that if his doctrine were true, he should arise, the man being smothered in the cheste was founde starke deade: his wife begin­ning pitifully to lament, Caluin did (with faire speache and promises of recompence) perswade her to bee still: and presently gotte him into the Pul­pitte, declaring to the people that it was long of their vnbeliefe that this miracle woulde not fadge. It is a common saying, that, To him which telles a lie or a fable, it behoues him to haue a good memorie. But this was out of this good Historiographers heade, for so muche as he did not call to minde, that they are not accustomed at Geneua, to bring deade▪ corses into the Churches▪ [Page] and muche lesse in time of any Sermons: besides, he had forgotten, that Caluine did alwaies teach it to be an vngodly and a diuelishe acte, to goe about to confirme the doctrine of the Gospell a new with mi­racles, which hath alreadie in times past beene sufficiently confirmed with most notable and wonderfull miracles of God. But the good Catholike is to bee pardo­ned, for that (with eating too muche fishe) his braines are weakened, and his memorie thereby decayed. Yet he de­clares more, which sounde a great deale better.

As touching the miracles of Luther: of the bloud which issued out of the Sa­crament from the altar in the countrie of Brandenburge, whiche (it may bee) he hath learned of Aloysius Lippomano, who hath likewise written a great booke full of such iestes. And many more suche lies and toyes with a witnesse, which serue greatly for the vse of Priests and Monkes in time of their sermons & preachmentes. And chiefely these newe base Countrie Bishoppes, whiche (for the most part) haue spent their time in studie, betwixte [Page 269] the butterie and the kitchen, and can saie but litle except they be prickt forwardes with some helpes: like as may appeare by the worthie sermon of the reuerend Bishop Franciscus Sonnius, (the father of all the newe Bishops) which he made at his first entrie to a citie called Hertoghenbosch, saying, That the citizens might reioyce, for so much as they had gotten him to be their Bishop, The sermon of Sonnius. for that henceforwards (quoth hee) you shall haue great resort of manie strangers, which (afore times) were wont to haue their trade to Luyke and Vtrecht, and the one should eate a herring, the other should drinke a potte of beare, which would be a great helpe to their impost, &c. Was not this a good helpe to sing Gaudeamus?

In like manner also Curtius at Bridges, which notwithstanding had bene Pastour or Curate of the great and chiefe church at Louen, expounding that parte of the Gos­pell: Ego sum, nolite timere: I am hee, be not afraid, said, That he was the man, The sermon of Curtius. of whom so much had bene spoken, and that they should not stande in feare of ought, considering he was a towns man borne, and christened in the same font. [Page] In fine, it was: which way to London? A pooke full of plummes. The good Cu­rate had but litle to say, for hee knewe no tales of Robin Hoode, nor yet of Caluin, nor the Dutch Beare his miracles. Hee had not red ouer the pleasaunt histories of Laurence Surius, Cochles, nor Lip­pomanus. Therefore are they highlie to bee commended, which can furnish out their matter with such pleasaunt rehear­sals, to keepe the audientes waking: as for the Byble or Gospell, they haue not forgotten much, because they feare to read it, least (thereby) they should become He­retikes. To conclude, so farre foorth as lies and fables doe serue to the aduance­ment of the holie Church of Rome, they are not onelie to bee borne withall, but also greatlie extolled. And therefore it is no maruell, that Maister Gentianus durst thus boldlie affirme by writing, That the Huguenotes and Lutherans did hate and detest all prayers, fasting and absti­nence. This is than the first point, which is to be cōsidered hereof, for his discharge, to wit, That he hath (in this behalfe) be­haued him selfe as a good and faithful Ca­tholike.

The ii. Chapter. VVherein is declared, Howe it is to be vnderstood, that the Huguenotes & the Lutherans do hate all prayers, fasting, abstinence, and penaunce or mortification: and herein is comprehen­ded of the abstinence and mortification of Monkes, Bishops, Prelates, and other: and of the mortification which is vsed amongst the Huguenotes & Lutherans.

THe other part is, The manner of fasting & pray­ers amongst the Hugue­notes and Lu­therans. that hee hath great reason to say, the Heretikes are mor­tall foes to prayer, fasting & mortification. For there is a rule in lawe, That, to plead a case ill, and otherwise then it ought to be, or to neglect the same wholie, doeth fall out to one effect. Well then, albeit the Heretikes doe often pray & fast, for so much as they doe it not as they ought, it serues them to no purpose. It is true, they pray morning & euening: & would be loth to go to their meales or to arise without praying and seruing God: which notwith­standing is oftentimes neglected by the most chiefest of the catholikes: like as may be seene in the Popes sacred Court, and at the tables of the Cardinals and Bishops: yea, amongst the most faithfull subiectes of the Romish church. Pardons to drinke after grace is said. In so much as it hath bin founde necessarie for a Pope to graunt pardons to such after their meales [Page] should once drinke, to the ende that (there­by) he shoulde remember the good ale knights to say their graces, for to haue one good draught more when they haue done. I admit then that the Heretiks do pray a­pase: Iam. 1.5.6.7. Mat. 7.7. Mar. 11.24. Mat. 14.31. Mar. 9.23. Iohn 16.23. Psal. 27.1.2.3 Rom. 8.1.16. Rom. 4.20.8.33.34.34. &c. Galat. 4.6. Ephe. 1.13. 1. Cor. 13.5. Augu. vpon the 1. epist. to Ti­mot. in the 8. sermon, and v­pon the Galat. in the 5. Antoni. parte 4. Tit. 6. cap. 2. ff 7. Stanislaus Ho­sius in the booke of Here­sies. And in the Councell of Trent, it is thus concluded. 9.12.13. & cap. 13.14, &c. Sess. 6. But to what ende is it? They pray not as they ought to doe. For, in primis, they will approue, that whensoeuer we de­sire ought in the name of Christ Iesus, that wee are assured to obteine the same. And therefore (say they) All faithful peo­ple are assuredlie persuaded of their sal­uation, and stand in no doubt at all of Gods gratious good will and fatherlie loue towards them: for so much as God can not lie, who hath (for Iesus Christes sake) vndoubtedlie promised them the same: and with his holie Ghost hath sealed and affirmed it in their heartes. This doeth the holie Church of Rome hold for great heresie, teaching to the con­trarie, That none in this present worlde can certainlie know, whether his prayer be heard, much lesse, whether he bee in Gods fauour or no, except by great pre­eminence, or some speciall miracle, it be reuealed and made knowen vnto him. Therefore doeth she hold it for great arro­gancie [Page 271] and presumption, to say (according to Saint Paul) That the holie Spirit of God is in vs, and prayeth in vs, Rom. 8.27. and that without it, we can not pray at all: For so much as none doeth knowe whether hee hath the spirit of God or not: and therefore must alwayes stand in doubt betwixt hope and feare, like to a ship without helm and compasse, betwixt the gulffes and waues of the sea, like as S. Iames doeth say. Iames 1.6.

Secondarilie, the Heretikes will not de­clare and complaine their neede, but to God onelie, nor call vpon anie but him a­lone, as though none but hee could helpe them, or that he were at leasure, and had nought else to doe, but iust to heare what they would say vnto him. To the contra­rie of this, doeth the holie Church com­maund, In the 4. chap. of the 4. part. That wee shall likewise call vpon Saintes, and put our trust in them, like as hath bene declared before. Moreouer, they will not haue anie Mediatour or Ad­uocate to God, but onelie Christ Iesus. And so set all Saintes aside, as seruing for sifers, and standing to none effect: euen as though Christ alone were a sufficient Me­diatour, and that the sillie Saintes had not one voyce in a court.

[Page]After this, they will not pray anie thing, for (forsouth) it must first be found prescri­bed in the Scripture, forasmuch as To pray without faith (say they) is sinne: Rom. 14.23. Heb. 11.6. Rom. 10.17. And faith can not be allowed, without the promes and word of God. Hereby (la)doeth it come to passe, that the poore soules do remaine still frying in Purgato­rie, for default of a Pater Noster, & an Aue Marie. In so much as now the high waye (through which the soules were wont to passe) is become such a thicket, ouer grow­en with thornes and thistles, that it is not possible to passe that way anie more.

Moreouer, they will not pray otherwise than in their own mother tongue, or in such a language as them selues do vnderstand, as though our God did not vnderstand La­tin: or at least, that they them selues ought to vnderstand that which they say. They build vpon Paule, 1. Cor. 14. throughout the whole chapter. who forbiddeth to pray in an vnknowen tongue. But they doe not consider that the holie Church of Rome hath altered the case, commaunding, that Masses, Eeuensongs and Vigilles, Mat­tens, and Meridians, with all other such tromperies, should bee red in the Latin [Page 272] tongue, euen like an vnlearned theefe rea­deth his necke verse: Latin tongue. for that is more me­ritorious, than if wee our selues vnder­stoode what wee did say. Like as Cardi­nall Hosius, and Doctor dolt Eckius haue finelie affirmed out of that part of Scripture, where it is written, That Pi­late did set downe the title or superscrip­tion, in Hebrewe, Greeke, and Latin. And in deede, it is good reason, that they which (after the example of Pilate) do cru­cifie Christ, ought likewise to vse and imi­tate his language.

Further, these Heretikes will not say their Aue Maries, nor Pater Nosters, with litle pretie woodden bullets or beade­rowes made of stone or yuorie, as though they should score them vpon a poast: they suppose perhappes, that GOD maye nomber or tell them him selfe, thinking he hath nothing else to doe. They will neuer kneele vnto Images or dumbe Saintes, (by prayer) to craue their helpe or ayde, but imagine GOD to bee present euerie where, Mat. 6.6. and that their prayers bee as for­cible in their bedde chambers, as to our blessed Ladie, the Ladie of Hayle, or to [Page] Saint Iames of Compostella in Spaine· And therefore do deride all the pilgrima­ges of our louing mother the holie church. And when they desire to receiue Gods ho­lie spirit, they knowe not that they ought to say an Aue Marie, like as the good Ca­tholikes vse to do at their sermons, for so much as Aue Marie is as much to say with them, as, O Lord graunt vs thy holie spirit. And, which is worst of all, they will not pray, neither through the merites of Saintes, nor through the vertue of holie water, of the holie oyle, of sanctified bread, of Palmes, Agnus Dei, holie Reliques, nor through the merites of holie dayes which they haue obserued, neither through the merites of their fasting, or anie world­lie thing else, but onelie through the me­rites of the onelie sacrifice or oblation of Iesus Christ, being offered vpon the crosse to God the Father: yea, they make a iest of all such matters, & condemne them for meere superstition and idolatrie. To con­clude, they will not pray as the holie Ro­mish Church doeth. Ergo, they pray not as they ought to do: and therefore must we account of them as though they did not pray at all.

[Page 273]Euen in like sorte doeth it fall out with their fasting: for they fast after their owne orders, and will not obserue the ordinance of the holy Romish Churche. But like as they pray without keeping any set taylie, or Ceremonie, so due they fast without a score, and without exception of dayes: Fasting with­out a score. so that God cannot well remember, when they haue fasted or prayed. And further when they fast, they wil not eate any thing at all, and make it as great a matter to eate fishe, as fleshe, and Egges: which is a great heresie, like as is shewed before. Where againe (notwithstanding) they will (with an obstinate he [...]d) defend, That, Mat. 15.11. Titus 1.15. 1. Tim. 4.3. that which goeth into the mouth, defi­leth not the man: And, To them which are cleane, all thinges are cleane, whiche God hath created, to vse them with thankesgeuing. After this, they will not fast in reuerence of the Saintes, to obserue their Vigilles with deuotion, like vnto our holy mother: And when they haue brought all about, to what ende (I pray you) serues their fasting? They acknowledge them­selues, that of it selfe, it is neither good nor bad: And, Rom. 14.17. 1. Cor. 8.8. That the kingdome of God doeth not consist neither in meate nor [Page] drinke. Yea, they vphold, That meate or drinke doeth not make vs acceptable to God: And, That wee are not the better for eating, nor the worse for not eating. And that all their fasting onely serueth to make them more apt & fitte to serue God, and to submitte themselues to his omnipo­tent power: chiefly whensoeuer his wrath is kindled against them. To what ende fasting is vsed. Then doe they vse fasting, not for the deede it selfe, but for the occasion of prayer, & to humble them­selues, but further benefit do they not seeke by it, vnlesse that anie of his own accord or free wil, do accustome him selfe therevnto, thereby to subdue his flesh, and the sinfull affections of his minde. A true kinde of fasting. Else (say they) the right fasting is, to refraine from all vn­godlie and sinfull deedes, and to frame him selfe to vse a perpetuall sobrietie & temperancie all the dayes of his life. Esai. 58.6. Luke 21.34. Rom. 13.13. Whereas notwithstanding our deare mo­ther expreslie doeth teach, That fasting is a meritorious worke of it selfe, whereby a man may merit heauen, the fauour of God, and life euerlasting, as hath bene declared before.

Seeing then that the Heretikes make [Page 274] no account hereof, but rather esteeme it for vile, and an open blasphemie towards GOD, so doeth it appeare, that they do hate and abhorre the right fasting of the holie Church.

Concerning Penaunce, mortification, Abstinence. and brideling of the flesh, therein they doe not likewise conceiue anie great pride: for otherwise they would goe to shrift, where­as nowe they mocke with it, and with all the penaunces which the ghostlie father doeth but then the penitent soules: withall. Further, they will haue Priests to marrie wiues▪ That eche one shall haue his mar­ried wife, 1. Cor. 7.2. and euerie woman her espou­sed husband, to the ende, aduoutrie & fornication may bee auoided. And will not lende out their wiues to the parishe Priestes nor Monkes, like as the good Catholike felowes (especiallie in Spaine) doe, for to pleasure the holie Clementish communitie, as is before rehearsed. They passe not for anie Ember weekes: They obserue neither Lent, nor Shroue­tide, Saint Martins, nor Twelfth daye at night: they will not daunse, neither will they drinke anie more, than to satisfie their thirst: once they wil be right Huguenots ▪ [Page] they do not imitate their forefathers: they will haue a newe lawe after their manner: they esteeme it not worth a rotten medler, to remooue into a Cloister or religious house, and to begge from doore to doore: they skoffe with the holie Monkes coate: they do not greatlie glorie to be buried in a Monkes greasie hoode: they count the rope wherewith the Friers are girt, of no worth: but (say rather) It would fitte bet­ter about his throte, than about his loynes: they would not giue a beane, for the hearn garment of Heremites: they will not be chastised, and receiue the Mise­rere, till vnto vitulos: they will not whip them selues, like as the Spaniardes doe at Bruxelles, and the cōpanie of those which are called Flagellantes: they make no ac­count of pilgrimages, and will not goe barefoot and bare head in processions, af­ter the holie sacrament of Miracles, with a torche in their hand: they esteeme all the festiuall and loytering dayes neuer a whit: and when the good Catholikes doe sit in Tauernes drinking and swilling, de­uoutlie obseruing the festiuall dayes, then sit these in their shoppes at worke, or else go to heare some sermon, or walke abroad: [Page 275] in so much, that at Antwerpe (when pub­lique preaching of the Gospell was per­mitted) it hath bene firmelie found by the impost and taxes of drinke, that these holie dayes haue bene neglected: where through the Almoners found them selues likewise much greeued, because they did not receiue such summes of money, as they were wont to doe by brokes of those which in their drunkenesse were wont to wound and slaie eche other: for so much as the Heretikes did not celebrate these festiuall dayes af­ter the olde order of the Romish Church. In summe, they will not doe any thing at all to mortifie their fleshe, otherwise than the Apostles haue charged them to do, or then they did them selues, as though in deede they were Apostles them selues. So that we may plainlie perceiue, they doe not regard at al the fasting, abstinēce, mor­tification, or penance of the holie Church worth an oatten cake.

And therefore can they not in like case merit heauen, I omitte that they should make others partakers of their merites, like as our Catholike Monkes & Priests, and especiallie the greie Friers do: The penance of greie Friers. which are so leane, as though they had lien disea­sed [Page] seuen yeares in a coale house, and doe such penaunce, that wee may perceiue by their bleared eyes, they haue not droncke so much wine, as they desired to haue done: They lay their heads at one side on their shoulders: Esai. 58.5. They wreith their neckes like a rush, they haue alwayes their Dirige booke in their hands: Esai. 59.5. They punishe their owne flesh: they wrinkle their foreheads like a Bucke: they make their eyes as dim as an Owle: they watche by night, to sleepe in the day: they forsake their owne riches and substance, to liue on the sweate of o­ther mens browes: they labour neuer a whit, to the ende they may enter into more deepe contemplations: they vowe cha­stitie, and will not haue wiues them selues, to the ende and purpose, they may the more bouldlier shriue, and the better com­fort other mennes wiues and daughters: they vowe obedience vnto their chiefe ru­ler, for to bee released and wholie freed from all obedience towardes other Ma­gistrates and rulers: they take vpon them pouertie, to enriche their Monkerie: they wander like pilgrimes, to fill their baight bagges with lumpes of bread and roast meat: they visit the sicke, to cause them to [Page 276] put on S. Francis cope, and go to tend those which are redie to leaue this life, to helpe thē make their willes: they weare a hearie garment and a graie coate, to shewe that they are like to wilde beastes and wolues in doing their penance: they weare a fooles hood, to declare that the world is repleni­shed with idiotes: to be short, we may per­ceiue by their noses, that they loue morti­fication, as a dogge doeth a cudgell.

But what shal I say concerning the holy Prelates and Bishops, Penance of the Bishops. who in al their clo­thing & vttermost habits do shewe their in­ward penance & mortification? Doe they not weare a Miter on their head with two hornes, to signifie that they doe knowe (by heart) both the testaments a like? and are alwayes prest to butte with their hornes a­gainst al heretiques? As also to shewe that they haue bin crowned w ^t thornes, aswel as our Lord was? And sometime they weare them snow white, to declare their vndefiled purenesse. Doe they not weare a paire of gloues, that their left hande knoweth not what the right hand doth? And, their gold ring, what doth it els signifie, Golde ring. but that they be vpright & without dissimulation? Their staffe, that they are strōg against heretiks? [Page] And their handkercher (which is alwaies at hand) that they bee euer readie to aban­don all earthlie filthines, and wholie doe rubbe of their fleshlie affections? After this, all Priestes in generall, haue they not a shauen crowne on their heades, to shewe, that like as a round crowne hath no corners, so haue they not anie filthines, which they can spare, or be without. But if I should rehearse all these matters peece by peece, it would verilie seeme to be a Ba­bylon, which is, A fowle confusion, or meruellous medlie. Therefore, it is suffi­ent to gather hereby, what great mortifi­cation doeth lurke and lie hidden in the skinnes of these holie subiectes of the Ro­mish Church, which by their outward ap­parell and seeming, doe shewe such excee­ding great holinesse. I referre now al men to consider what is to be thought of their inward parts, which are so holie, as though they were possest with seuen spirites. To the contrarie whereof, these newe Prea­chers, haue neither sticke nor staffe, myter nor ring, neither yet anie shauen crownes or other, whereby they may declare their mortification: yea, they goe arraied like o­ther plaine people, and say, that Penance [Page 277] and mortification doeth not consist in such and such like outward ceremonies, Ioel. 2.13. Iere. 4.1.2.4. but in the conuersion of the mind and soule to Godwardes, and in an inwarde feeling of miseries, a true feling of Gods wrath against sinne, and in a firme faith and trustie staie vppon Gods goodnes and mercie through the merites of Ie­sus Christ. Moreouer, 1. Tim. 6.8. That bodilie ex­cercise is litle vailable, but Godlinesse in all thinges is profitable and helpefull. Wherein they sufficientlie shewe, that they knowe litle concerning the mortifica­tion which the holie Church doeth teache, and they contemne holie Confession, Con­trition, Absolution, and Satisfaction, and other such like thinges, and loue the first day of Lent aswell as the last. Behold, for this cause is it, that Maister Gentianus hath so cunninglie concluded in this Arti­cle, That they hate & wholie condemne fasting, praying, abstinence, and morti­fication of the flesh.

The iii. Chapter. VVhich doeth shewe, howe it is to be vnderstood, that we can not make satisfaction for the least offence: and hree is concluded, that the penaunce of Heretikes is not acceptable with God.

[Page]BVt forsomuch as they do here acknow­ledge, that we can neuer make satisfac­tion for the least offence of the worlde, that might seeme to be a great heresie: for if it were so, the Heretikes shoulde haue great reason to saye, that our satisfaction were vaine and friuolous. And therefore they would say, In the 7. chap. of the 2. part. as hath bin shewed before, That we ought to laie aside and treade vnder foote all hope of satisfaction, and wholy to cleaue & trust to the meere goodnes & vndeserued mercie of God, Rom. 3.21.24 25.4.6.16.5. Galat. 2.16 3.13. Ephe. 2.8.9. 2. Tim. 1.9. 1. Pet. 1.19. Esai. 53.5. which in respect of our partes, is without desert bestowed vpō vs, but in respect of Gods righteousnes, is giuen vs for an exceding deere price, to witte, the bloud of Christ Iesus the vnspotted lambe, which (as E­saie saith) hath borne our infirmities, & was laden with our punishments: which was wounded for our sins, and for our sakes did suffer death: and vpon him is laid the punishment whereby we are at peace. And hereout they conclude with Paul, That we haue (through Christ) all satisfaction, Colos. 2.3.4.5 1. Cor. 1.30. and that hee is wholie our saluation, iustification, and deliuerance ▪ And with Peter, Act. 4.12. That by none other in the world, saluation is to be gotten, for [Page 278] somuch as there is not anie other name giuen to mankinde, whereby they may be saued: insomuch that all our boasts, Rom. 3.27. 1. Cor. 1.29. whether it be of good workes, merites, or satisfaction, is wholie excluded and brought to nothing: in so much as be­fore God it doth not preuaile, and that no fleshe can be iustified in his presence by the workes of the lawe, Psal. 143.2. Iob. 9.3 Rom. in the 3. and 4 chap. and Gal. in the 2. throughout. Esaie 64.6. and that all our righteousnes is naught els but a stai­ned cloth. But al this is heresie, as it hath ben sufficientlie shewed before, and they which learne such, are hanged and burned like Heretikes. In the 2. part in the chap. of Satisfaction. For els (as hath bin said) what should become of satisfaction, and meritorious deedes, which (according to the doctrine of the holy Church) do amend faultes escaped, These are the proper wordes of Anthonius v­pon the Sent. par. 3. in tit. 14 cap. 20. and by good foresight de­fend and set vs free from those to come? What should become of al our good works whereby wee can deserue three sundrie things, namelie, Eternall life, Increase & augmentation of mercie, These are the wordes of Bar­nardine Roset sermone 20. and Forgiuenes of sinnes? What should become of the me­rites of Saintes, through the which the holie church doeth pray vnto God, that he wil pardon all their offences, through the Saintes, whose reliques & bones do lie on [Page] the altar where the Masse is said? This is in a prayer which the Priests say in their Masse presentlie after Consiteor, and herewith doeth agree Pet. Lom. in the 4. booke of Sent. dis. 45 Alto Bonauen. in the 2. article, and al other ca­tholiks writers In so much, as (often) shee doeth pray through the merites of ashes, horses and dogges, whose bones for the most parte remaines also (as reliques) on their altars. What (moreouer) should become of our excee­ding good workes, which are called Ope­ra supererogationis, wherewith wee doe not onelie make satisfaction for our selues, but also for others, and especiallie for the soules in Purgatorie? Yea, what shoulde become of Purgatorie it selfe, if there were not satisfaction? What would be­come of Pardons and Bulles, which are allowed and sent from the Pope? Verelie they would serue for no purpose better, than to be brought to the house of office, to be sealed with portingale waxe, if so bee it were true, which Maister Gentianus doth here set downe, as that wee are vnable to make recompence for the least offence. It were in deede a lamentable case: therefore we must vnderstande him here aright. For his meaning was to speake thus obscure­lie, because he would tole and entise the he­retikes into the field. For otherwise, this is not his meaning: but doeth simplie vn­derstand, that we can not satisfie, Nisi con­currente [Page 279] gratia, that is to say, Except mercie doeth assist, and helpe our me­rites (as is said before) sometimes tho­rough the pikes. For we haue apparant­lie concluded, that wee must make a bar­gain betwixt God and vs. He doeth giue vs his mercie in our baptisme: but after that, wee must shift for our selues, and by our good deedes bind God vnto vs, so that of duetie he must receiue vs into heauen: especiallie if we be assisted w ^t the meanes and by helpes of holie church: namelie, by the vertue of the Masse, holie water, ta­pers, &c. and with the Popes Bulles: for thereby will our infirmities amende, like corne shaken with a shower of haile, or like fish left on the sandes, and as sower Ale in Sommer. And if so be that (besides this) we will submit our selues, and take vnto vs the habit of a Monke or Frier, and so frame our selues after the ful shapen order of S. Francis, & S. Dominicks rule, Of supererogatorie works, read Peter de Asolo in the booke called, Asser. Cath [...]. si­dei, where hee speaketh of the Law. And E [...]k. in his Pamph. and so compasse more then God hath commaun­ded vs, then wee excell all the rest of our friendes in riches, and may bestowe some of our ouerplus vpon them, which wee like best. Like as our louing mother the holie Church hath neatelie concluded. Therfore [Page] is Maister Gentianus to bee vnderstoode after this manner: Forsomuch as he doeth verie Doctorlike conclude, saying, Wee may not repose or trust hereto to much, to witte, All Paules E­pistles are full of these doctri­nes, & the pla­ [...]e [...] are noted before. that Christ shoulde haue made full satisfaction for vs: For albeit that S. Paule (euerie where) doeth teache o­therwise, and (in anie case) will haue, that we shall repose all our confidence (without anie surmising or doubting) vppon the merites and satisfaction of Christ, yet this is not to be vnderstoode literallie▪ as the Heretikes do take it, but spirituallie, that is to say, after the glose & interpretation of the spirituall Coun­cell of Trent, like as we haue sufficiently declared aboue. And therefore is that likewise true which Gentian doeth ga­ther hereof, to witte, That God doth not accept or allowe the conuersion and re­pentance of Heretikes, for so much as it is not done, as it ought to be. And it is not an easie matter (as he saith) to make God a flexen beard. For that can none do, but our deare mother the holie Church of Rome, God with a flaxen beard. which hath foure white feete, and can not erre. Therefore hath shee (in to­ken that she wil make God a flexen beard) [Page 280] a religious custome, to make her God with a graie beard like to flexe: And in their procession, when they carrie Corpus Do­mini about, they doe likewise make a god with a flaxen bearde, and so beare him tri­umphantlie about with a Tabber & pype, in manner as though they were going to the Theater, or to the playing of a Fen­sers price. And howe be it, that Gentian saith, God will not be derided, or moc­ked, that is vnderstood by the liuing God which is in heauen, and not by the same God which our deare mother doeth keepe as prisoner in the Sacrament boxe, a­gainst her festiuall solenmizations. For that is a patient God, and is neuer an­grie, but alwayes pleased alike, and at one staie: prouided alwayes, that he be saflie kept and well garded from myse, mothes and wormes, which are his deadlie foes.

The first Chapter. Declaring the lothing of Gentian Heruet, and what we [...] must doe, when a Priest doeth lothe so much, that he doeth cast the Sacrament out of his stomache, after he hath said Masse.

IN the sixt and last part saieth Maister Gentian, that he doth maruellouslie lothe, when hee considereth the qualitie, that is, the custome and life of the newe Huguenot Preachers. But it were not good that he should consider that to much, after he hath song Masse: for o­therwise he might make a mad sturre, and giue the holie Church both her hands full. He might by ouerlothing, cast a calfe, and so cause the louing God to voide his sto­macke. [Page 281] Were not that a goodlie loathing? It is true in deede, that the Romish church is prouided in this respect, that who so doeth cast the calfe, shall againe suppe vp the same without salt. Yet hereby might growe a greeuous matter: for the calfe might cause him to lothe more, then he did before: insomuch as the good God would lodge no longer in his stomacke, and then should we be driuen to burne him, and to keepe the holie ashes for a relique vnder some aultar. This were (in verie deede) most blasphemous, and worst of all for our deare mother the holie Church, that shee should handle the matter with her blessed God, as she doeth with Heretikes and Hu­guenotes.

True it is, that vpon a time, when the Doctors were assembled together at Pa­ris, and with this matter beeing greatlie encombred, there was one of the ancient which did esteeme and passe it verie light­lie, saying: Seeing hee did permit him­selfe to be crucified of the Iewes, why should he not suffer him self to be burnt of vs? And thervpon was it concluded, that which (yet in these dayes) is to bee seene in the Cantils of Masses, and all [Page] Masse bookes, This is in the Masse booke, & [...] thus iudged in the Councel of Orlians, in the 5. Chap. to wit, that both he, and the cast Calfe, shall together bee burnt without redemption, and thereof to be made holie ashes, for to seale, on the first day in Lent, or on Ashewednesday, all good, godlie, or deuoute people there­withall on their forehead.

Yet were it not meete in these dayes, to followe that Councell in burning him, see­ing the Heretikes doe on all sides so ouer­charge him: for if he perceiue nowe, that the Catholikes will also burne him, his heart might fal into his heeles, & cause him to loose his courage quite, and than our game were quite lost. Therefore I would wishe Maister Gentian to be friendlie in treated, not to loth so sore, especiallie after he hath said Masse: or else, if in cace his stomacke be so tender, that he cannot abide anie filthines, he ought to beware frō loo­king to muche on the Huguenote prea­chers forsomuch as they bring such loth­somnes to his stomacke.

The ii. Chapter. Of the great knowledge & holines of Priestes & Monks.

BVt I pray you let vs heare, whereat he doth so much loath. Hee saith first, that they are the most ignorant and the moste [Page 282] vnlearned, which are to bee founde in the world: & after that, that they are likewise of a wicked life. But before he doth come so far, he doth aboue al, protest, That there is in some Priests & Monkes, & other re­ligious persons, a certaine excessiue and beastly ignorāce. yea, that some do lead a verie lewde life. Which he doth handle verie wisely & circumspectly, to the end we should the sooner beleeue him to desire a re­formation, aswell as others do. Like as we may lightly gather hereof (according as himselfe doth witnes) that he hath expoun­ded the sixth article of the coūcell of Calce­donie, & permitted the same to bee extant in print. Is not this a great matter, & an vnfallible token, that he meanes the refor­mation of the mind? He hath assuredly de­serued hereby a fatt benefice, or a Bishops myter. Yet doe I not regard so much the first point, that there are such ignorant Priestes, which cannot reade their Masse nor Dirige bokes. And if they can do that, what neede they any further? Therfore is Gentian to blame, to esteme them vnlear­ned: howbeit, I surmise he hath done thus, to shew that he hath learned Rhetorica, or The arte of eloquence and vtterance. [Page] For thereby is learned, That if we seeke greatlie to rebuke any man, it cannot be done more aptlie, than by dilating and amplifying his default, in comparing him to some one, who hath bene tainted with the like. For, as touching the Monkes, it is no maruell, though they are vnlearned, seeing their profession doeth re­quire the same: and the more ignorant they bee, the welcomer and more acceptable are they to their Couent. For those which are verie well learned, haue commonlie to much tongue, and therefore are often pu­nished: and if then they do not mend, they are throwen into a dungeon, or are closed somewhere betwixt two walles in a seller, and there permit them to liue so long as they can. Like as might haue bene seene a yeere ago at Antwerpe, Ghaunt, and o­ther places more, which haue remained there, some eight or ten yeeres, some twen­tie, and thirtie yeeres. Therefore it is no maruell, though Monkes be vnlearned: in­somuch as in the Latin tongue is vsed a common prouerbe: Monacho indoctior, that is to say, A great Asse or dolt, and more vnlearned than a Monke. Yea, they haue a speciall Latin tongue for their own [Page 283] vse, which the learned sorte them selues can not vnderstand, and is called, Friers latin. Friers latin, or, Kitchen latin. But touching Priestes, they neede no great learning: for, if they can but onelie repeate the fiue se­crete wordes of the Masse without giuing Priscian or Despauter a bobbe on the face (that is to say, Priscian or Des­pauterie were men, which wrote the latin Grammer, or the rules for the latin tōgue. And therfore it is vsuallie said, that those whi­che speake false latin, do strike Pris. and Despau. on the face. without intermingling of Friers latin) than is the matter cocke sure: They are more learned then the An­gels in heauen: for they can make God, which thing the Angels can not doe. And if besides that, they knowe but howe to brewe of the smallest sort of latin withall, then hath their sowe pigd, they may bee bold to inuite their neighbors to the feast, and serue out messes with the great Laten ladell: for then they may not onelie bee pa­rish Priestes, but also Bishops, Prelates, Cardinals, yea Popes them selues. And what more can they craue? For, touching their life, we must alwayes coniecture the best, like as is commaunded in the De­crees, and not to thinke that those which dailie do handle God, This is openlie commaunded in the Decrees cap. in scriptis, dist. 96. would commit anie thing, that is not to be allowed. Therfore, if a Priest do kisse a maid, or grope her about the pappes, we must suppose, that [Page] he is about to shrieue her, or doeth giue her absolution for her sinnes. And if so­be any man doth take them opēlie with the manner, he must couer, or lap them about with his own cloake, lest he make them ashamed. For they are euen by na­ture verie shamefast, & change collour, like a pewter platter: otherwise may not anie correct or punish thē (as is shewed before) w ^t the expressed wordes of the Sodomites, which would not be corrected of Loth: yea although they were the veriest smelsmocks which might liue. For they are of that nū ­ber which plead, Noli me tāgere, Touch me not.

The iii. Chapter. VVhich treateth, whether the spiritualtie doe likewise practise knauerie: and here is repeated the high & no­ble stocke of the Clergie, their forefathers▪ progenie, brought into 32. degrees, and ech set out and beautifi­ [...]d with his armes, crestes, banners, and knightlie actes.

IN recording or calling to mind the sūme hereof, Knauerie of the Clergie. a deuout & wel disposed catholike mind might suppose, whether it were pos­sible for the most reuerend spiritual profes­sors (whose daily exercise is to make god, & who are created and descended from the stocke of the most holie father the Pope of Rome) might vse, or were able to exer­cise [Page 284] any kind of knauerie or wicked dedes? God forbid, that anie such matters should passe in our thoughts. For howe were that possible? Seeing they are all sprong forth of so noble a stocke, & descended of so wor­thie, so righteous & holy forefathers (whose footsteps they followe so feruently) that a mans heart must melt away, to heare the same rehearsed. But to the end it may seme no iest, I will (as brieflie as I may) define their noble & worthie progenie, and set it foorth to eche mans sight, to the ende these birds may be knowen by their kind, & these coltes by their dammes. And for that eche thing may appeare substantiall, I will (af­ter the sagest and ancientest maner of these noble Dom Cannons of Colen & Ludick) bring their stocke into 32. degrees, to wit, eight from the fathers father, 32. degr [...]es of the Clerg [...]. & eight from the fathers mother: also eight frō the mo­thers father, and eight from the mothers mother. For whoso can describe these de­grees in their proper and deserued armes & banners, without doubt, there is nothing to be gainsaied, but that he may not only be a dom Cānon, but also freely possesse al the priuiledges of a Gentleman, and account himselfe to descend of the worthiest race. [Page] Like as eche (who herein hath anie know­ledge) will easilie condiscend. Therefore, if cace I can declare anie such thing of the old discent of the holie forefathers of the spiritualtie, then is the case sixe, and (spite their teeth) they must bee famous. For the bloud wil not lie, and a Goose can laie no Owles egges. It must be most true and certein, or Mussels are no fishe.

The first 8. quarters.Concerning then the first eight quarters, they proceede onlie of noble, most famous, and renoumed Heretikes, notorious blas­phemers of God, and shameles deriders, which haue plaied mocke holie daye with all religious and godlie setuice. For in place of the first, they haue the holie father & Pope Liberius, Liberius vpon whom they builde their stocke: who, after he had first sted­fastlie professed the trueth (& for the same had bene banished by the Emperour Con­stantius, Searche for t [...]is Pope Libe­rius, Athanasius in the Epistle to those whiche liue in vnitie. Also the histo­ries of Platina, of Iohn Maiero, and the historie tripartite, and Abbas Visper­gensis. did afterwardes reuoke, and, to please the Emperour, did turne his coate: and reputed him self amongst the Arrians, (which denied the eternall Deitie or god­head of Christ.) And being for that cause banished, was (through the intreatie of the Noble Romane women) which were also of the Arrians disposition, called home a­gaine [Page 285] from his banishment, and restored a­newe vnto his seate, from whence hee had bene driuen before: Insomuch as there was great dissention and brabling betwixt him and Pope Foelix, who had in his ab­sence occupied his place: which Foelix, Iohn de Maier [...] in the booke of Councells. Hierome and Eusebius also do witnes to haue bene an Heretike, and for that cause obteined the Seate of Rome, howbeit o­ther Historiographers write the cōtrarie. After that, they count their discent from Anastasius the second, who in the dayes of Anastasius the Emperour, Anastatius the second. about the yeere of our Lord 500. did likewise decline from the trueth, and consented to the Nestori­ans, Hereof peruse Platina and [...]ascicul temporum, and the decrees cap. Anast. dist. 19. with the glosse vpon the same, & Nauel. who denied the humanitie or manhood of Christ: yea, he sought by al meanes pos­sible, to call the Heretike Acatius from his banishment home againe, and vsed like­wise free accesse and companie with Pho­tinus the heretike: in so much that he was forsaken of al true beleeuing Bishops: and at last (being stroken by the hand of God) did (in easing him selfe) voide all his in­trailes, and departed this life as Arrius did before him.

Thirdlie, they boast them selues vppon Boniface the eight, Boniface the 8 who reigned in the [Page] times of the Emperours Adolphus and Albertus: this prouerbe (in those dayes) passing of him: Intrauit vt vulpes, regna­uit vt leo, mortuus est vt Canis: that is to say, Touching this, read Cornelius Abbatus, Iohn Maierus. Volaterranus in his 22. booke. Platina, Chroni­con Charionis, Baleus and other Historiogra­phers. He entred like a fox, raigned like a lion, and died like a dogge. For when Coelestin the fift (a good simple compani­on) did possesse the Sea of Rome, and for his honestie (and specially for that he com­maunded the Cardinals to ride no more on horses nor Mules, but vpon asses) was by them hated & had in contempt. This craf­tie foxe did ordeine a man, to feine him selfe an Angel of God, who speaking through a gutter or pype which was bo­red through a wal, did warne Coelestine by night (as in a vision) to giue vp his charge, he being vnfit for the place, and therefore to resigne it vnto some other, more able for that function. Insomuch as this Boniface (by this subtill deuice) obteined the Popedome, mocking with God and his owne profession. And im­mediatlie after this, fearing least Coele­stine might yet giue out him selfe for the right Pope, did throwe him into pri­son, and caused him there (most misera­blie) to ende his life. Further, hee play [...] [Page 286] many iniurious & vngodlie partes more: for he dispossessed (by meere force) two Cardi­nals (being of the stocke of the Columne­ses) not onelie from their Cardinalships, but also from their owne proper inheri­tances, because they had reported, that hee was not the right and lawfull Pope. Also, he did banish and curse Sara Columna, w ^t all the Columneses. He refused to crowne the Emperour Albertus: and setting the crowne vpon his owne head, and girding the sword to his side, said, I am Emperour my selfe. Yet notwithstanding after that, the King of France did in his owne person crowne him, to spite the Pope: which king of Fraunce (named Philip) hee did like­wise excommunicate, and adiudged him to be dispossessed and deposed from his king­dome (the same apperteining to the Em­perour Albertus) because hee denied the Pope for his Soueraigne. Yet besides this, in token of his godlinesse, and to the ende eche one might knowe, that hee deri­rided his owne religion, It fortuned on a tyme in the Citie of Genes, that hee had in handling the Archdeane, na­med Prochetum, vppon the first daye of Lent, cōmonly called Ashwednesday: [Page] And in place that he shoulde print the signe of the crosse on his forehead with hallowed ashes, after the accustomed manner of the Romish Church, and say, Memento homo, quia cinis es, & in cinerem reuerteris, Seeke Nauel. and Chronic. Ca [...]ion. that is to say, Remember (O man) that thou art ashes, and to ashes thou shalt returne: he tooke a handfull of as­shes, and threwe them into the good mans eyes, and said in a great rage, Me­mento homo, quia Gibellinus es, & cum Gi­bellinis in cinerem reuerteris, that is to say, Remember (O man) that thou art a Gibel­line (for they were called Gibellines, which tooke part with the Emperour) and shalt bee consumed with the Gibellines, to dust: and therewithall did he bereaue him of his benefice. But what shall I say further? It doeth manifestlie appeare, that he hath deserued a good place amongest the first quarters, seeing he was (at a general Coū ­cell holden in Paris) accused and founde guiltie of three speciall faultes, Seeke for this Councel, and [...]f his death the Chronicle of France, called, Les Annales de France. namelie, of Murther, Heresie, and Simonie or bri­berie▪ and for those causes, dispossessed of his Popedome: and shortlie after was ta­ken as prisoner in the towne of Anagnia, where hee was resident, and from thence [Page 287] conueied to Rome in a prison called castra de. S. Angel ▪ where (through verie spite & malice) hee became raging madde, in so much as hee did gnawe and deuoure his owne handes, and so most miserablie (like to a dogge) ended his life: howbeit, it see­med that the Diuels did maruelouslie mourne for him: for the same whole daye was heard in the prison, where hee died, such great and horrible thunderclappes, & terrible sturre, that it seemed, al the belles, Priestes, and Monkes in hell did sing his Requiem: for he had bene vnspeakable ho­lie, forsomuch as hee was the first which did set forth the shoppe of Indulgencies & pardons, and first brought to light the yere of Iubile. Therefore it is most meete, Ag [...]ippa de va­n [...]tate scientia [...]. that hee furnishe this thirde place of these eight first quarters.

The fourth place we may (of dutie) at­tribute to Iohn the 23. forsomuch as hee was a manifest and professed Heretike: defending not onelie by woordes, but also openlie, that the soules die together with the bodies, till the lat [...]er day of the resur­rection. And verelie at his election, the ho­lie spirit of the Cardinals was so zealously inflamed, that two of the most principall [Page] were murdered: Reade of this Pope in Ma [...]o historiarum, Sup­plementum Chronicorum, Chron. Eusebii, Chron. Carionis, and the extra [...]a. of Iohn the .22. begin▪ thus. Cum inter n [...]nnullos. Ex▪ de verborum signifi­catio. yea, he him selfe was in­flamed with a burning zeale towardes our deare mother the holie Church: and there­fore did condemne the Emperour Lodo­wick of Beyren for an Heretike, because he would not take the Emperiall crowne at the hands of the holie Pope of Rome: yet was he him selfe afterwardes in a ge­nerall Councell found an heretike, and by Nicholas the fift (who possessed his place) was figuratiuelie burnt like an heretike. And further, after his death, were his opi­nions by his successour Benedict the 12. condemned for heresies. Hee was also before by the Generall of the Gray friers (named Michael of Saesena) complained vppon, and accused of an other heresie, to wit, that he would by force mainteine, a­gainst all sufficient and true proofes of the Scripture, That Christ and his Apostles had in this worlde borne temporall rule: yet notwithstanding, howesoeuer hee vsed the matter, Supplementu [...] Chron. Chron Eusebii Polidor. Virgil. in the booke de inuen. rerum. he reigned & remained Pope. For he made two Saintes, namely, Tho­mas of Erford, & Thomas of Aquin: and ordeined, that at night should be song Aue Maria: therfore is he also worthily nūbred among the noble ringleaders of the spiri­tualtie [Page 288] in this first quarter.

For the sift in this quarter, Grego. the 11. we may place Gregorie the 11. who reigned about the yere 1371. Seeing he lying at the point of death, did make a most true cōfession, de­claring him self thereby not much better than an heretike: for after he (like an honest man) had of meere malice banished & cur­sed all the Florentines, Nauclerus. and with a mightie armie, had sought their confusion: and had raised the tenth pennie throughout al Ger­manie, The t [...]nth pen­nie in Germany whereby hee had caused a great schisme to grow among the people: At last (death approching) he sent for his Cardi­nals, and other Prelates, to come to him, and holding the Sacrament in his hande, coniured euerie one which were there pre­sent, that they shoulde beware from doo­ing those, or other such like thinges as hee had done: forsomuch as hee (in place of Gods woorde, and following of good counsell) had inclined to those, whiche sought to preferre their owne false imagi­nations and feigned dreames, and there­by had brought the Church to a perfect likelihoode of confusion and ruine, by great debate and schisme: like as i [...] did sufficientlie appeare after his death. [Page] For immediatlie did arrise the horrible schisme, which the Historiographers doe tearme, The twentie and two Schisme, which continued aboue fortie yeres.

After this followeth in the sixt place of the first quarter, a worthie and an Ancient bearer vp of all vngodlie Heretikes and Epicures, Iohn the 24. called Iohn the 24. who at the first brought to passe, that Alexander the fift and Pope next before him, by an ap­proued and faithfull seruice of his Physi­cion (named Daniel de Sancta Sophia) was, B [...]ptista Panact. in the 56. ser­mon. Peruse the Councell of Con [...]tance, in the 2 booke of Councels. Stella. with a Romish figge pickt ouer the pearch, to make place for this honest man. After that, hauing assembled and gathe­red together the Cardinals at Bullin, (by force of armes) compelled therevnto, to the ende they should choose a Pope accor­ding to his liking: when they had nomi­nated three or foure which did not please his mind, at last he demaunded for him self Saint Peters cloake and habit, francklie to bestowe it where it pleased him best. But hee put it on him self, and saied, Ego­met ipse nunc Papa sum, that is to say, I am nowe Pope my selfe. Was not this an excellent, orderlie, and lawfull election of the holie Ghost.

[Page 289]After this, These are in a maner the pro­per wordes of the Councel of Constance, like as it is set downe in the 2. booke of Coūc. in the 1050. leafe. And are touched by all Historiograph▪ He was conuicted and pro­ued in the Councell of Cōstance, an ap­parant Heretike, vngodlie knaue, an op­pressour of the poore, a persecutour of the righteous, a staie to the wicked, a piller to barterers of benefices, a glasse of dishonestie, a vessell full of all vice▪ yea a Diuell incarnat, & therefore deposed from his holie Apostolical Romish Seat: beeing conuict with witnesses, that he had not onely vnlawfullie kept com­panie with his brothers sister, manie ho­lie Nonnes, yong maides, and married wiues: but also like a Captain and wor­thie champiō of all Hereticks, did make sale of all manner of Prebendes, Bene­fices, Churches and Bishoprikes for his most profit, & bestowed them on yong babes, & misse begotten bastardes. Yea moreouer, did him selfe oftentimes sell one benefice to sundrie persons at one time, and made a mocke at all religions, for that hee did not onelie contemne Masses, Eeuensong, the Seuen tides, the Fasting dayes, and Abstinence: but had likewise solde Saint Iohns head (which lay in Saint Syluesters cloister) to the Florentines for fiftie thousand Duccats, [Page] if so be he had not bene hindered from the same by the Citizens of Rome: And had said openlie in the presence of many Prelates and other honest and credible hearers, That after this life, no other was to be looked for: yea, remained vn­moueable in the same: that the soule to­gether with the bodie, did quite die, and that there is no resurrection at all.

Aha Sirs, is not this good stuffe? And yet notwithstanding, this holy father being accused of more than foure and fiftie such like articles, which were orderlie read to his face, hee answered to eche of them, sighing verie heauilie: Alas, I haue committed yet a more haynous offence than this is: namelie, for that I haue des­cended and come down from the moū ­taines of Italie, and haue submitted my selfe in Germanie vnder the subiection of this Councell. Nowe marke well, if our holie fathers and Popes, by this ex­ample, are not well instructed, to suffer no Councel to be holden out of Italie, in a coū ­trie where they haue neither power nor iu­risdictiō. In cōclusion, this holy father was deposed from his Popedome, notwithstan­ding he was him self exceeding holy, consi­dering he had canonized Saints, & had en­tred [Page 290] S. Brigit in the register of saints. And he was the same which sōg the high Masse on Christmasse day in the councel of Con­stance, where the Emperour Sigismund (in maner of his Deacon) did sing the gos­pell. Therfore it is great reason, that this place be bequeathed vnto him.

And further, seeing Leo the 7. did freshlie followe him in his holy Romish beleefe, Leo the 7. he shal also furnish the place following w ^t his armes i [...] this quarter. For besides his great gluttonie & incōtinēcie for the which he is set forth for a horrel in histories: also besides that, he deposed the Duke of Vrbin from his Dukedome, & ioyned the same to the Sea of Rome: that he likewise did be­reaue the Duke of Ferrara of two townes, Mantua & Regiū Lepidi: and besides, the bloudie warres which he kindled & main­teined betwixt the Emperour Charles 5. & Francis king of France ▪ yet hath he, This is rehearsed in the book which the No­bles of Germa­nie set out, for to be freed frō the Councel of Trent. Also in Baleus & other Historiograp. to an euerlasting memorie, left this brag of him self, namely, That he esteemed no more of the life to com, thē the foresaid Iohn: & whatsouer is written of Christ in the gospel, he accounted for iestes & fables. In consideration whereof, when Peter Bembus, a learned man, which afterward [Page] likewise became a Cardinall, did alledge vnto him a certein and true place and rea­son [...]ut of the Gospell, he answered laugh­ing: I pray you what come you nowe forth with your fables of Christ? Inso­much as he in deede hath earned an honest roome amongst this sacred companie.

Clemens the 7 Reade the Pas­quilles of the Popes. Also y ^e Epitaphes of Clement, & the booke called, Resistance of the workes of Christ and the Pope▪ e [...]ta [...]t in French.At last we wil conclude these eight first quarters with Clement the 7. who hath also bin a holie father of the Spiritualtie, most famous and renoumed, by reason of his diuelishnes, poysoning, treason, and coniuring. For he dispatcht manie Cardi­nals with the Italian tricke, to the end he might possesse their goods, and so ga­ther money, wherewithall hee might buie the Popelie seate, which was resigned vn­to him for thirtie thousand Duc [...]ates. Yet especiallie it is reported of him, that hee (lying on his death bed) said, That nowe at last he shuld be resolued of that great doubt, whether soules were mortall, or not So as it may ea [...]lie bee coniectured hereby, what opinion hee helde t [...]uching Christian beleefe, the whole Scripture, & of his owne religion, which he manifested directlie yet an other way. For beeing de­stitute of money, he set certein Apostles of [Page 291] gold to pawne, to get some money by that meane, and after that did raise an Impost vpon the expedition of Bulles, which hee named, Pro redemptione Apostolorum, that is to say, For the redeeming of the Apostles. In respect whereof, wee may worthilie place him, to stoppe vp the nea­thermost hole in the bottome of these eight first noble quarters, seruing properlie for Heretikes and publike blasphemers of GOD: which for armes beare in their shieldes Foxes, Wilde Swine, Dragons, Sea horses, Armes of the first quarter of holie Popes. called in Latin Hippopota­mi, Adders, Basiliskes, Snakes, and Spy­ders ▪ and in their bāners the cities whence they are descended, namelie, Rome, Sa­maria, Dan and Bethel ▪ And for their squiers▪ Epicurus, Lucian, Arrius, Sabel­lius, Iulian, the cōductours of reprobates, and other such like.

The second eight quarters of this noble and renoumed stocke of spiritualtie, The seconde eight quarters. depend most vpon vnchastitie, whorehūters, breakers of Wedlocke, or adulterers, and Sodomiticall knaues.

Of which, Pope Ioan the ninth, or Iuth is the right mother and most meete aun­cient bearer. For, Pope Iuth. as a litter of pigges are [Page] farrowed of a fruitfull Sowe, so are the Priestes and Monkes, and all the Spiri­tualtie sprong from her. And in very deed, she was inflamed with such a zealous loue towards this holie generation, Platina, Chroni­con Charionis, and other Historiogra­phers. that she suffred her selfe be gotten with child by one of the Cardinals, and was deliue­red of a childe in the midst of the streate, at the midway betwixt the Colosseū & S. Clements chappel, euen as she was de­uoutlie and statelie treading in processi­on: By the same token, that yet at this day there doeth remaine an image of stone hewen out of the earth, & that the Popes in their processions doe neuer passe that way: fearing lest the like might happen to them also. Neuerthelesse, for the auoiding of such a chaūce, the holy Ro­mish Church did ordeine two chaires to be heawen of Porphyr stone, where they vsed to feele frō vnder, whether the new chosen Pope was furnished of al his ware. How­beit that custome is now left, for that they make the matter manifest by acte, and by the number of their bastards which before hande they do get.

Lando.Afterwarde, they are descended of Lan­do, who begotte Iohn the eleuenth in a­dulterie, [Page 292] and further passed the most part of his life with whores: Petrus Po [...]monst. wherefore hee is to occupie the seconde degree of these quarters.

And his sonne Iohn the eleuenth maye followe his father, Iohn the 11. in the thirde degree of this quarter: who, by the shameles whore Theodora, Regent & Gouernesse of the citie of Rome, This doth Luit­pr [...]ndus of Paui [...] in a manner write frō word to word in his 2. booke the 12 and 13. chap. was first forced to vse for­nication with her, and after that, when he had shewed him selfe willing in the same, was first created Bishop of Bullen, after, of Rauenna, and lastlie, made Pope of Rome. Which fell out a sower sawce vn­to him: for Marozia, daughter to the fore­said Theodora, being also a subtill strum­pet, brought to passe by the helpe of her husband Guido Gouernour of Thuscane, that some of his souldiers did apprehende him at S. Iohns, in the Pallace of Lateran, in the yere 928. & there w ^t a cushen twhart­ning his mouth, did pitifully smother him. And this happened, to the ende that this Morozia might further her son Iohn the 12. (whom Pope Sergio the 3. had begot­ten on her in adulterie) to the holy Seat of Rome. Howbeit, that ioy did not continue, forsomuch as he (that same yere) was by a [Page] great commociō of the citizens of Rome, deposed, and Leo the 6. set in his place. But this Leo was within seuen monethes after, in the yeare 930. poysoned by Ma­rozia: & further (as men suppose) Stepha­nus the 6. who did succeede him, was ser­ued w ^t the like sau [...]e, & sent to the kingdom of Mooles: Insomuch as the foresaid Iohn her sonne did (at last) achieue the holie seat againe. Nowe, this said Marozia had a sonne named Albericus, who perceiuing that he was mightie and feared in the citie of Rome, did compell the nobilitie & Ma­gistrates of the same by oth, that they, (af­ter the decease of Pope Agapitus who then reigned) should elect and make his sonne Octauian Pope, as in deede they did, Iohn the 13. and hee was called Iohn the 13. who (forsomuch as he was descēded of whores and knaues) shewed him selfe no change­ling, but declared of what stocke he came. For he was so excedingly giuē to vncha­stitie, and filthie liuing, that he maintai­ned an open stewes: and being for the same blamed by the Cardinals, from the one he cut of his nose, from the other his hand, and from the third his legges and priuie members. So that of duetie [Page 293] he is to be placed in the fourth quarter a­mongst the noble forefathers of the spiri­tualtie. This is the verie same, who did vowe homage to the Emperour Otto, ac­cording to the othe which is registred in the Decrees. And hee likewise crowned the said Emperour. But when Otto had turned his backe, hee tooke part against him with his foe, the sonne of Albertus Be­rengarius. The which when the Empe­rour vnderstood, hee returned againe to­wards Rome: And then my lord the Pope betooke him selfe to his heeles, flying into the wilde wooddes, and would not by anie meanes come in presence of the Empe­rour, notwithstanding the promises and assurances whiche were made vnto him. Wherefore the Emperour caused a Coun­cell to be gathered, wherein the Pope was complained vpon, This whole hi­storie with the articles here set downe, are rehearsed by the Historio­graphers. Luit­prandus almost throughout his booke. and accused with these faultes following, to wit, That he did not read his drudgerie, that in saying Masse, he did not receiue the Sacrament of the Altar, that hee had made a Deane in a stable, that hee had committed whore­dome with two sisters, that he had made Bishops of children, that he had defiled manie yong virgins and widowes, that [Page] of S. Iohns Pallaice at Laterane, hee had made an open stewes: that he had lyen by and had at will, his fathers Concu­bine, named Stephana, also a widdowe named Rauera, and yet an other called Anna, with a Niece of hers. Besides, that he had bin the occasion of fiers, which sūdrie times had happened, that he had broken vp windowes and gates in the night time, that he had offered vp wine to the deuill, and in gaming with dice, had inuocated & besought ayde of the deuill, w ^t manie such Popelie parts, which were to tedious to repeate. For which cau­ses, he was in that Councel deposed by the Emperour (with consent of the Prelates) and in his steade was placed Leo the 8. Yet notwithstāding, This is repea­ted by Ioh. Ma­rius, Nauclerus, Chron. Sigis. Ro­bert. Barus. after the Emperours departure, the whores of Rome (whom he had his friends) wrought so much with the Nobilitie of Rome, & plaied their partes so gallantlie with great summes of mo­ney, and by promising the substance and coyne of the Church, that hee was yet once againe called to the Seate, and the afore­said Leo put of. But this soone ripe fruite was soone rotten: for hee was shortelie af­ter, [Page 294] by a man that dwelt without Rome, in the night time, thrust thorough with a dagger, beeing taken a sleepe in bed with his wife.

And this was hee, who first taught his successours to christen belles, & caused the great bell of S. Iohns at Lateran, to be cal­led by his owne name. After whom, wee may place Paule the 2. in the fourth degree of this quarter, Paule the 2. in this degree. who first boasted to haue al Gods and mans lawes shut vppe in his breast. So as it was no maruell, that hee did so carefullie pamper the same with ioyllie good cheare, & for the most part, past and spent his time with view­ing of olde golde, and antique coynes. And further, to studie by all the meanes he could deuise, to make and set out him self proper and neate, with al maner of pearles and pretious stones: wherein hee past all his predecessours. Yea, when hee should shewe him selfe, hee did painte and cou­lour his face with a certein kinde of ver­nishe, and other like trumperie, like to his countriewomen the Courtisanes and Strumpettes of Venize, amongst whom hee had a long time gonne to schoole. [Page] He was the first likewise, which ordeined, That the Cardinals shuld haue their close stooles, and pispottes couered ouer with Crimson veluet▪ which they (euen at this day) do yet most duelie obserue, as did suf­ficientlie appeare at the Councel of Trent, whither they caused such goodlie stuffe to be conueied on their Mules amongst other of their most costlie and precious iewels.

At last (notwithstanding that hee was reported to be most cunning and famous in the arte of witchcraft and coniuring) hee could not auoide nor saue him selfe, but the deuill his good maister brake his necke, whilest he was practising his vntollerable Sodomiticall filthines, wherein hee often (after the Venetian maner) did accustome him selfe. In consideration whereof, hee must of right be reckoned in the register of this gentle generation.

After whome (not onelie in the Pope­dome but also in good life▪ Sixtus the 4.) did follow Six­tus the 4. who was not him selfe alone ad­dicted to this lothsome Sodomitical sinne, and to all manner of fleshlie desire besides, (whereon he consumed within the space of two yeeres, Iohannes Rauisi­us Textor, in his booke called Officina. the summe of three hundreth thousand Duccates) but further gaue li­cence [Page 295] to all the generation & kinred of the Cardinall of Saint Lucie (who was his huntsman) that they might vse this Sodo­miticall filthines in the three whotest mo­nethes of the yeere, namelie, Iune, Iulie, & August. And this is the holy man, who hath ordeined so manie festiuall dayes, as Saint Francis &c. and of the Presentati­on of our Ladie. And further hath made that deuoute prayer, whiche beginneth, Aue sanctissima Maria mater Dei, Regi­na coeli, &c. giuing a thousand yeeres re­mission out of Purgatorie, to whom soe­uer doeth say the same before her Image. Yea he hath also made a Saint of S. Bona­uentura: wherefore it is good reason that he should likewise furnish a place amongst the companie of our Saintes.

Immediatlie after this, Innocent the 8 followed Inno­cent the 8. who had but eight bastarde sonnes, and as manie daughters: which he fostered and brought vp all verie highlie, according to his ofspring. Yet forsomuch as he was of no great discent, and that it is but of small estimation with Popes, to haue bastardes, wee will let him steppe for such as he is.

And place Iulius the third in the seuenth Iulius the 3. [Page] degree of this quarter, who did not onelie abuse him selfe with strumpets, The memorie of the [...]se two Popes is yet so freshe, that the pranckes which be here rehear­se [...], are knowen to eche. but also kept manifestlie a yong knaue called In­nocent, to his filthie, vnnaturall and vn­chaste Sodomiticall vse: yea and did often boast himself therof. And when he was cho­sen Pope, he did giue vnto the said boye, as a reward for his beastlines, his Cardinals hatte, with his syrname and armes: So that he afterwardes was alwayes named by the Popes syrname, and yet is so cal­led, namely, Cardinalin de Monte, that is to say, The litle Cardinal of Monte.

Lastlie, we will place Pope Pius the 4. (nowe last ouerpassed) in the eight de­gree of this quarter: Pius the 4. of whom our Priests, Bishops, and Prelates are (for the most part) sprong vp and proceeded. This good holie father, when hee iourneied thorough Bullin towardes Rome, at what time the the Seate was voyde, hee fained him selfe verie weake and sicklie, hoping thereby to winne the Cardinals vnto him, and that they would chose him, vpon hope, he would not tarie long by it. And when this fetche would not serue his turne, hee sought ano­ther waye: for beeing in the Conclaui, which is, the Closet of Cardinals, he did [Page 296] glose with the Cardinall of Trent, as though hee would permit in Religion ma­nie things to the Germanes, as namelie, The whole exercise of the Sacrament, & the libertie of wedlock for Priestes. But when hee perceiued that the Cardinals were greatlie offended hereat, and that all this did not further, but rather hinder his intent, he proceeded further, & did by gifts and faire promises, buie their voyces. And at the same time got for a prouerbe of the Pasquill: Impius es tu, Pater tuus latro est, Mater tua Meretrix, quomodo huc intrasti? that is to say, Thou art an infi­dell, thy father is a murtherer, and thy mother a whoore, how camest thou hi­ther?

For which occasion, to fetche out this shamefull staine of infidel, he would be cal­led Pius, that is to say, Godlie. But to fall to our purpose, he loued not onelie the strū ­pettes and Courtesanes of Rome excee­dingly, but also the married wiues. Inso­much as in the latter and vttermost time of his age, besides an open and manifest Courtesane or whoore, he kept and main­tained also, the wife of a certein Gentle­mā of Rome, named Papyrio Capizucchi, [Page] and most commonlie did eate Oysters and Snayles, and did drinke vnto them a verie strong wine called Mangeguerra, to re­uiue and prouoke his fleshlie lust.

And when all would not helpe, inso­much as his Courtesane did opēlie deride him, as an impotent sewter, and that shee esteemed more of the foresaid litle Cardi­nal de Monte, he caused her to be throwen in a stinking dungeon: yet afterwardes, of meare pitie and loue did set her free again, and hauing tyred him selfe on her, in his vnnaturall luste, and further beeing desi­rous to solace him selfe in bedde with the foresaid Gentlewoman, did one night eate so manie Snailes, and dranke so much of the foresaide wine called Mangeguerra, thereby hauing recouered a freshe youth, that he got to bedde with her: from whence he neuer rose, but was borne w ^t his heeles forwardes vnder the greene coueringes. Wherevppon an Epitaph was grauen on his graue, as followeth:

That is to say:

He shall then (as of duetie to him ap­perteyning) shut vp the seconde eight de­gree, forsomuch as he had [...]duentured his life in the daunger of whorish and most fil­thie incontinencie, and thereby hath pur­chased an euerlasting name, amongest the noble predecessours of the Clergie: who (most triumphātlie) beare in their armes, Buckes, Bulles, Beares, Leoppards, Armes of the second quarter of holy Popes. Har­pies, Sowes, Mares, and salte Bitches: And in their banners, the cities of Rome, of Sodom & Gomorra: of whence their noble race is proceeded: and for their squi­ers they haue Ammon, Absolon, Sarda­napalus, and Heliogabalus.

Nowe followeth the thirde eight de­grees, The third eight degrees. from whence the sacred stocke of the spiritualtie is sprong vp: and these pro­ceede most of greedie couetous persons, & rauening bloud houndes, which haue pur­chased the Seate with money and bribes: and further haue stirred vp great commo­tions and troubles, and shed much bloud. Therefore they weare in their armes, Li­ons, Wolues, Crocodiles, Tygres, Ea­gles, [Page] Griffones, Hawkes, and Rauens. And haue for their squiers, Cain, Nemrod, Esau, Nero, and other such like. Marie in their banners, they beare the cities of Rome and Edom.

The first of these Noble personages, may be Pope Formofus (who reigned a­bout the yeare 893.) together with his ad­uersaries, who haue brought such dissenti­ons and discords in Christendome, that in many yeres after could not bee appeased. For the enuie which the one bare to the o­ther, was so monstrous and vnnaturall, that Stephanus the 6. caused the dead bodie of Formosus to be taken out of his graue, Stephanus the sixt. & congregating a Councell for the same, did first commaunde him to be clothed with a Popely habit, and after stript him of that, clothing him with laie apparel: & after cut­ting two of his fingers frō his right hand, caused them to be throwen into the riuer of Tiber, & then buried him as one of the vul­gar & vnlearned sort: and caused all his or­dinances to be voide & of no effect. To the contrarie whereof Romanus the successor of Stephanus, Nauclerus. did establish & allow againe all his actes & ordinances, and made those which Stephanus had enacted, to bee fru­strate [Page 298] and of no force.

Whom also in this case Pope Theo­dore the second did followe, Mare historiat. & Nauclerus. establishing al those which Formosus had ordeined to beare charge. The same also did (though not without great stirre and commotion) Iohn the tenth, who did succeede him, and did not only disanull al the actes & statutes of Stephanus, but further caused them in a common and vulgar Councell to be burnt. After w [...]om did presentlie followe, Mare historia [...]. Robert. Barnes. Chron. Sigisb. Bene­dict the 4. and after Benedict, Leo the 5. After the which Leo followed Pope Chri­stopher, whō we may of right place in the second degree of this third quarter, forso­much as he did imprison those, which had receiued anie preferrement of the foresaid Benedict the fourth, & obteined the Seat perforce: so as poore Leo through sorrowe died.

But this great vngratfulnes of the fore­said Christopher was worthilie repaide: Christopher▪ For Sergius the third, a notorious whore­hunter (as was signified before) did appre­hend him there also, Sergius 3. and first kept him in a cloister, afterward in a cōmon g [...]ole, wher pitifully he ended his miserable dayes. In the 3. deg [...]e of the 2. quar­ter. Supp. Chron▪

And this is the same Sergius, who yet [Page] once againe commaunded the foresaid bo­die of Pope Formosus to be digged out of his graue, Pope Formo­sus beheadded. and most inhumanlie to bee be­headded, and his other three fingers to bee cut off, and so did throwe the bodie into the riuer of Tyber: yet notwithstanding was it (in the time of Anastasius the third) fisht out againe: and being in S. Peters church honestlie buried, was by the Images and woodden idols (through a speciall mira­cle) nodded vnto, and bid welcome: if hi­stories do not lie. But that is a small fault: Once we will make this good man Sergi­us Quarter maister in this thirde degree, considering that of so worthie a fellow, all other Popes, and the whole Clergie are growen like maggots of a rotten cheese.

Boniface the 7For the fourth in this quarter, we may chose Pope Boniface the seuenth, who ha­uing atchieued the Seate by vnlawfull meanes, began to perceiue that hee was not well thought of, nor assured at Rome. And therfore, he got him packing to Con­stantinople: but forgot not priuilie to steale and take with him, This historie is rehearsed by Nauclerus, Rob. Barus, and Corn. Abbas. all the costlie iewels and treasures of Churches. Wher­of (within eight monethes after hee was abandoned) he had made a great masse of [Page 299] money, wherewithall he wrought so wilie, and blinded the eyes of all the Romanes, in such sorte, as they perceyuing no more his wickednes and naughtie dealings, did receiue him againe, and permitted them­selues with the shine and brightnes of the gold to be blinded: so as he found meanes to apprehend as prisoner Pope Iohn the 15. who was placed in his roome, Pope Iohn his eies put out and hauing put out both his eyes, did famishe him (in prison) to death, and so got the go­uernement vnto him againe: Howbeit, he enioyed not long, for being shortlie af­ter ouertaken with a soudein death, was by the common people trayled alongst the streetes, Boniface the 8 his death. being thrust through with speares and bodkinnes, and at last, buri­ed like vnto a lay and common man.

Here may now followe Benedict the eight, Benedict the 8 vpon a blacke horse. who may set out this quarter with his armes: of whom the Histories doe a­gree in one, that after his death hee appea­red to a Bishop in a fearfull shape, sitting vpon a blacke horse: and when the Bishop had demanded of him: Art not thou Pope Benedict, who is departed this worlde? Fasci [...] tempor. and other Hi­storiographers He answered: I am verelie the subtil and miserable Benedict▪ But howe then stan­deth [Page] the case with you, good holy fa­ther (quoth the Bishop:) Whervnto hee answered: I am most pitifully tormented and martyred: notwithstāding the mer­cie of God is not quite shut from me, if so bee I may bee holpen with prayers, Masses, and Almesdeedes: and therfore shalt thou go to Iohn my successour, & tell him, that in such a coffer or chest, he shall finde a great summe of monie, which he must distribute to the poore: for whatsoeuer was giuē for me before, will not helpe, because it was stolen and euill gotten goods. Wherevpon the Bi­shop, hauing done his message, did forsake his Bishoprike, and placed him selfe in a Cloister. But whether this be true, or whe­ther it be a lie, or that the diuell or some [...]end appeared in likenesse of the Pope, I refer it to the Doctours of Louen to iudge. Once (forsomuch as all Historiographers do witnesse alike, it is manifest, that he, as well as his predecessours, and successours, did gather the most part of their substance with rouing and stealing, and heaped the same by vngodlie meanes: wherefore it is reason, that he be also allowed a roome in this third quarter.

[Page 300]The sixt place in this quarter wee maye bequeath to Clement the 4. who could find out most notable meanes to fetch in monie and goods. For being crowned Pope, Clement the 4. hee sent for Charles, the French kings bro­ther, & made him chief Councellour & Ge­neral ouer the citie of Rome: & further, cau­sed him to be crowned, by his Cardinals, king of Hierusalem & Sicil: yet vpon con­dition, that hee should, by vowe, plight him selfe to paie yeerelie to the Church of Rome, fortie thousand crownes of golde, & should not at any time accept the Domi­niō of Rome at the hands of the Almains, although it were profered vnto him. Naucler. Ca [...]ion. And after that, in the yere 1267. when Conra­dinus the right and naturall king of Sicil, being fled out of the field and from the dis­comfiture which he had receiued of Char­les, was deliuered into his handes, the Pope wrought so much by his practises, that he was at Naples, together w ^t Frede­rike Duke of the East Countrie, and o­thers more, against al right & reason, most lamētably beheadded. Beside this, he was the cause of the x. pennie▪ Tenth pennie. leuied throughout all Germanie, & banished Iohn Teutoni­cus, because he had bent himself against it.

[Page]In summe, seeing hee coulde finde such meanes to catche coyne, it is meete, that he helpe to furnish this third part with his armes and valiant actes.

Eugen. the 4.Further, in the seuenth degree of this quarter, may wee place Eugenius the 4. of whom all Popes and Cardinals, all Bi­shops and Prelates, and the whole Spi­ritualtie, are as of a fruitfull stocke sprong forth: Notwithstanding, that hee was at first driuen out of Rome by the Citizens, as one who set all things in debate, & was with stones and dartes driuen through Ty­ber, and so hunted out of the towne. And after that, was lawfullie and often summo­ned by the Councell of Basil, to appeare, being complained on for a mutiner and a stirrer of sedition, for a bloudthirstie and wicked man, Searche the Councell of Basil. and for a persecutour of the Spiritualtie. And when he would not ap­peare, for feare least it might haue happe­ned to him, as it did not long before in the Councell of Constance, vnto Iohn the 23. he was (at last) lawfullie and iustlie depo­sed, and bannished. Yet this notwithstan­ding, at the last, by force of armes, with the ayde of the Dolphin of France, (who af­terwardes was called Lodowick the ele­uenth) [Page 301] he recouered his Seate againe, af­ter that hee had disturbed the Councell at Basil, and had raised a great tumult and schisme, the which continued more than fourteene or fifteene yeares after.

Lastlie, for the locke of this quarter, can not be found anie more fitte than Iulius the second, of whom is written, Iulius the 8. That he threw Saint Peters key into the riuer of Tyber, protesting, that (thenceforth) he would vse, and helpe him selfe with S. Paules sworde. And in verie deede, he passed his whole time of Popedome with warres & effusion of bloud: For albeit that hee was maruellouslie addicted to dronkennes, and to other fleshlie filthines, and especiallie to that Sodomiticall incontinencie, like as appeared by two noble children which the Queene of France had sent to Rome by the Cardinall of Nantes, whiche did fur­ther this good holie father in his beastlie appetites: yet besides this, he had no grea­ter pleasure in the world, than in warres. For proofe whereof, it is to be read in all Chronicles, that he (within the space of se­uen yeares) had brought aboue twoo hun­dreth thousand persons to their ende. And therefore it is good right and reason, that [Page] he with his armes shut vp this quarter.

We might ouer and aboue haue brought in this quarter, manie other Popes and holie fathers of the Clergie, who maintei­ned the contrarie parte against the Empe­rours, with great commotions, warres, & bloudshed. Like as haue bene Gregorie the 7. Victor the third, Vrban the thirde, and Paschal the seconde, against Henrie the fourth: Gelasius the second, and Calix­tus the second, against Henrie the fift: A­drian the fourth, and Alexander the third, against Frederike Barbarossa, which was also trode vpon with feete by Alexander. Honorius the thirde, Gregorie the ninth, and Innocent the fourth against Philippe the brother of Frederike, and against Fre­derike the second the first Frederiks son, and against Conrade the sonne of Frede­rike the seconde: And Clemens the fourth against Conradine King of Naples, and sonne of Cōrade. Insomuch as they hand­led the matter so roughlie, that after Wil­liam Duke of Holland, the Dominion of Rome was for the space of xvii. yeeres without an Emperour, vntill that Rodol­phus of Hasburg was elected for Empe­rour: who for that cause would not come [Page 302] there, taking example (as hee said) by the Foxe, whereof Aesope maketh mention in his Fables: who being sent for by the dis­eased Lion, to visit him in his sicknes, like as other beastes had done, made aunswere, That the footesteppes did fraie him, which were all bent towards him, but there were none which returned againe.

We might then (say I) rehearse all such worthie champions and holy fathers, and inserte them in this quarter, which haue so wilfullie breathed against Emperours & Gods anointed. But forsomuch as our in­tent is not to repete euery Popes historie, but only to manifest the noble progenie of the holy & reuerend Clergie: And that eche may very well know, that in the registre of kinred wee cannot nūber further than 32. degrees, to shew a noble discent, the rather for that wee haue brieflie touched such Popes, & their feates, where anie mention hath bin made of them. Therfore do we re­ferre the reader in this behalf, to the Histo­riographers, & prosecute our last 8. quar­ters of the Papistical discent, w ^t their skut­chions, banners, and quarter maisters, in due and decent order.

So then, do these eight last quarters de­pend [Page] vppon Coniurers, Necromaneers, Poysoners, The fourth and last 8. quarters & other such like, which worke with the Diuell and his crafte: and weare for their armes Owles, Howlets, Battes, Kites, Armes of the 4. quart [...]rs of the holy Popes. Crowes, Blacke dogges, and Di­uels clawes. For their squiers do I know none more meete than the diuell him selfe, whom in their coniuration they inuocate, and call vpon, except they would haue Si­mon and Elymas the coniurers: In like manner, and for their banners, canne they not finde more fitter cities, than Rome, Babylon, and Aegypt, from whence their Gentilitie hath taken roote: forsomuch as they haue alwayes bene replenished with such diuelishnes: except they will haue hell it selfe, where their first father the Diuell long since hath farried and prepared their places.

Nowe then, in the first commeth our Syluester the second forth as foreman, who was Pope about the yere 998. Syluester the 2. the coniurer. This was first a Monke, at Flueria (vnder the domi­nion of Orleans named Gerbertus,) and after that, beeing remoued to Ciuill in Spaine, to studie & applie his booke, got a Maister who was skilfull and of great ex­perience in this arte, and by the ayde of his [Page 303] maisters daughter, with whom he was ve­rie familiar, did steale one of his especiall and chiefest bookes in that art, & got him packing therewithal, without saying fare­well. And to the end he should not be trapt in his theeuerie, he did bequeath the Diuel his soule, with a solemne oth: alwayes pro­uided, that he might returne into France, and be prosperous in his attempts. After that, he became a Schoolemaster, and fur­ther, maister to Otthonis the third, Platina and all other histories. and to Robert Hugon Capets sonne, and to Lo­tharius, by whose ayd he was made Arch­bishop of Rhenes: howbeit, Benedict the 7. deposed him as an Heretike and Con­iurer. Yet after that, by the helpe of Ot­thonis the 3. whom he had taught his art, he became Bishop of Rauēna, and at last, to be short, Pope of Rome: and made with his maister the deuill a compact, that hee shoulde liue so long, till hee said Masse at Hierusalem, supposing that the same woulde neuer haue happened. But the mai­ster deceiued the scholer: For in the citie of Rome was a Chappell, which was cal­led Hierusalem, in the Church of the ho­lie Crosse, and saying Masse there, hee waxed sicke, and perceiued the Diuels [Page] comming for him to their feast. And here­vpon the Historiographers declare, that he became penitent, and confessed openlie his offences, commanding that his dead carcase should be throwen vpon a carre, & the oxen permitted to drawe it▪ whither they would: so the oxen drewe the carre be­fore Saint Iohns church at Lateran, where he lies buried: and it is said that he wroght manie miracles there. Yea, this is to bee seene before the same church pictured ve­rie brauelie in a table. And therefore this holie Syluester shall occupie the first place in this last quarter, forsomuch as of him are proceeded all other hellish fathers, which with their plaguie spiritualtie haue possessed and replenished the world.

After this may follow Iohn the 19. who likewise had friendlie and familiar confe­rence with Robin goodfellow, Iohn the 19. This is writtē by Benno the Cardinal, and Blondus the Historiogra­phers. like as had bene taught him in the schole of the fore­said Syluester, and with the ayd of his mai­ster the Diuell, gotte the Popelie triple crowne on his head, about the yere 1005. but possessed it but 5. moneths. And after, went to catch Moles, proceding forwards to view his masters Maygame in Purga­torie, or thereabout. Yet in that short time, [Page 309] he did great good: For he confirmed All soules day, which then was newlie inuēted and first registred in Clunie Abbie by O­dilius. I suppose he knew before, Robert. Barus, & Supple. Chron. that he should shortlie after goe visit the soules in Purgatorie, and helpe them there to cele­brate their feast.

The third place we cannot by right at­tribute to any sooner, Benedict the 9 then to Benedict the ninth, who before being called Theophi­lactus, had lien at studie together with one Laurentius, Archpriest in the schole of the foresaid Gisbertus (who after was called Syluester the second) and was faithfullie instructed in his worthie science, whereby he atchieued the Popelie Seate, and farre surpassed his Uncle Benedict the 8. (who had reigned not long before him) in al sub­tiltie and craftie dealings, like as histo­ries make mention: Hee reigned in the dayes of Conrad 2. & Henrie 3. And after being departed this life, appeared to an Heremit, in the likenesse of an horrible & vnnatural beast, This historie is rehearsed in Supplem. Chron. Ma [...]e historiarum Fasciculus Tem­por. and others hauing head & taile like an Asse, & the rest of his bodie like a Beare. And being knowen of the Heremite, & de­manded what the same signified, made an­answer, that he ought not to maruel therat, [Page] considering that by Gods iust iudgement he was perpetually cōdemned to the same, as one who after a beastly manner had li­ued without faith, and beleefe, without re­son and Lawe in this worlde. Like as by all credible histories is vniformally decla­red: and therefore was in his life time complained vpon for many shameful actes which he had committed. And in the thir­teenth yeare of his Popedome was bani­shed Syluester the third being chosen in his roome, Iohannes Marius, Fasciculus Tem­porum. who also was deposed within nine and fourtie dayes after, as an vnmeete and vnlearned man. And the foresaide Bene­dict put in againe, who within a while af­ter was put forth againe, & Gregorie the sixt taken in his steed. Iohannes Marius, and Mare histori­arum. Howbeit some Hi­storiographers wil say, that he was not de­posed the second time, but did of meere co­uetousnesse for ready monie sel his title vn­to the saide Gregorie. Robertus Barnes, & Nauclerus. In fine, this is the effect, That there were the same time three Popes at Rome: namely, Benedict, Syl­uester, and Gregorie, who did all at once draw for the longest cut, & drew so long, till the fourth named Gratian did arise, Gratianus. who had likewise gone to schoole with Syluester the second, and played his part so neately, [Page 305] that he bought all their three partes, and became Pope him selfe. Howbeit, that he, like a Simoniake, that is, one which was crept in with coyne, was first by the Spi­ritualtie of Rome, and after by the Empe­rour Henrie in a generall Councell depo­sed, and one promoted to his place, called Sindegerus, who (after that) would be cal­led Clemens the second. But hee likewise made the matter short: Supplem. Chron. Robertus Barnes. for nine monethes after stept Damasus the seconde in place, hauing poysoned the other: and scaled the Romishe Seate him selfe without a lad­der, that is, without election of the Com­monaltie, or helpe of the Clergie. Damasus the 2 Where­fore we may allowe him the fourth degree of this last quarter: considering that in those dayes the most part of Popes and o­ther Prelates were addicted to sorcerie and poisoning, with other diuelish deuises: whereof histories do sufficientlie witnesse, and make mention at large.

The fift place (by all reason) doeth be­long to Gregorie the seuenth, Gregorie the [...] whiche be­fore was named Hildebrand, who (as hi­stories declare) did temper his Triacle so well, that as good as fiue or sixe Popes were by the Italian Dramme brought to [Page] their baine, to the ende hee might finde a readie beaten and troden pathe to their place: Fascic. tempor. yea he was also a scholer of the fore­named Syluester. Forsomuch as Syluester (as hath bene shewed) did instruct Lau­rence the Archpriest, and Theophilactus (who after was called Benedict the 9.) and Laurence did teach this Hildebrand, who thereby atteined to the holie Seate. And notwithstanding that first in a Coun­cell holden at Worms, he was for a coniu­rer and craftie villain, who by policie had obteined the Popedome, and also after that, in a councell holden in the citie of Brixne by manie Nobles and Bishops, & lastlie in a councell at Mentz, as a Simo­niake, or a merchant of Benefices, & a se­ditious mutiner, deposed from his Seate▪ being accused & lawfullie charged, that he [...]lie, & with briberie crept into the same, and had brought all Christendome into a commotion, sowen discord on all sides, did mainteine and receiue vnder his tuition, al Periurers, Murtherers, Church spoylers, Villains, Theeues, and such as by fire con­sumed true mennes substaūces: like as af­terward him selfe (lying on his death bed) did confesse. Yet, all this notwithstanding, [Page 306] he wrought so much with helpe of his ma­ster whom he serued, that he againe (like to a cat) did clamber on his seat, and did work all the spight & hurt which he could deuise vnto the Emperour Henrie the 4. subor­ning certain persons, some with treason, some with poyson, & some with other trea­cherie & subtile deuises, to procure his end. And the better to atchieue his intēt, did cō ­monlie beare in his bosome a booke of Ne­cromancie. Yea his Secretarie Iohn the Bishop of Portua, did testifie in a publike sermon, that he had committed such factes, This declaret [...] the Cardinal Benn [...], who li­ued in those dayes. whereby he deserued to be burnt quick: for­somuch as he had throwen the holie sacra­ment into the fier, in his coniurie, to the end he might haue knowledge from the di­uell, of his good fortune and succession a­gainst the Emperour Henrie. And this is the holy man which did forbid Priests, Marian. Scotu [...]. and the rest of the Clergie, to marrie wiues: yea that none should be receiued in anie office pertaining to the Church, except first he were sworne to liue chast & vndefiled, that is, Cap. quae. 1. di [...] Sabb. de consecr. dist. 5. Ca. Carni­um, de cons [...]cr▪ dist. 5. without a married wife. He also did forbid all Chisten peo­ple, on the Saturdaies, & all Monkes for euer to eat flesh. Likewise, he did separat [Page] Azo the Gouernour of Esten from his wife the Dutches of Matildo, Platina, Naucler. Abb. Vrs. vnder pre­tence that they were a kinne within the fourth degree: but in verie deede, it was because hee would haue the woman at his pleasure: like as all Histories do wit­nesse, that shee had great familiaritie, friendlie conference, & continuall con­uersation with him.

What say you then, was not this fellow holie ynough, to occupie the fift place in this noble quarter?

Go to then, after him may followe in this quarter Iohn the 21, (who reigned in the yeare 1276. Iohn the 21.) for that he did giue such credit to his knowledge of Geometrie, and to the Geometricians or starre Pro­phetes, that he spared not to say, That by the same hee was assured to liue a long time. But he deceiued none more than him selfe. For he continued but eight moneths in his Popedome, being soudeinlie slaine in the citie of Viterben, by the falling of a chamber, which hee had caused there to be built: so as it is manifest, that this was one of the diuels prankes, who had assured him so finelie of a long life.

Nowe for to furnish the seuenth part of [Page 307] this last quarter, we can find none more fit than Alexander the sixt, Alexander the 6. who before was named Rodorike Borgia: and being Car­dinall sought by all meanes possible, to waxe Pope: finding in the ende no waye more commodious to atchieue the same, than by framing him selfe to the studie and exercise of Necromancie or black science: which art he most diligentlie did applie, & thereby examined the diuels, whether they would willinglie and without grudging, prefer him to the Popelie crowne. Wher­vnto they presentlie consented, with condi­tion, that he should be sworne to be subiect and seruiceable in all matters vnto them: wherevnto with right good will hee also did condescend: desiring onelie, that when this compact should be confirmed, the di­uell should not appeare in any fearful like­nesse, to demaunde the accomplishment of his othe, but should shewe him selfe in the habit and semblance of a Protonotarie. The diuell (who could not haue wished a better vizard) was soone intreated to shew him that pleasure. So it fortuned on a time, that the Cardinall did walke in the auncient citie of Rome, to the mount cal­led Monte cauallo, and drewe him selfe a­side [Page] in a sommer parler, or place of plea­sure, where byding alone, his lord the Pro­tonotarie came also treading in, in the si­militude of a comelie middleaged man, seemely apparelled w ^t the habit of a priest. And hauing taken the oth of the Cardinal according to his wish and prescribing, did assure him to become Pope: & that agreed verie friendlie vpon the time wherein Bor­gia should reigne as Pope, to wit, 1108. In fine Borgia was made Pope, and gaue himself throughly to al maner of pleasure & desire of his flesh. Hee laye with his owne daughter named Lucretia, whiche neuer­theles was vsed in like case the same time by his sonne her owne brother, called Va­lentin Borgia: insomuch as of his daugh­ter he did not onlie make his bride, but also his daughter in law, like as her Epitaph (extant on her graue) doeth expreslie de­clare. Hee caused likewise the good man Hieronymus Sauonarola to bee burnt at Florence, because hee did boldlie preache against his wicked life and doctrine. Be­sides this, hee did couenant and agree with the Marranes, which is, with the re­uoked Christians. Yet further, after hee had committed manie murthers, as well [Page 308] with his owne handes, as also thorough the meane of his aforesaid sonne Valentin, who had raised a commotion through all Italie, and had brought Iacobus Caieta­nus, the Cardinal Vrsin, and the Abbatte Aluiane, with manie other more, to their ende. Hee would at last at a banket (which verie liberallie hee had prepared) haue poysoned a Cardinall: So it chaunced, that through mistaking the one bottell for the other, hee which filled the drinke, did serue the poyson to the Pope him selfe: in­somuch as hee therewith did swell, and became exceeding sicke. The while nowe, that good counsell with him was deare and farre to seeke, he sent one of his most trustie seruauntes called Modena, into a studie ioyning next to a chamber where he laye in bedde, to fetche a prettie golden booke of Necromancie, which hee had alwayes most carefullie kept amongest his costlie and chiefest iewels. And as the aforesaid seruaunt mas entring into the studie, he sawe the aforenamed Proto­notarie sitting in the Popelie habit, who did so well resemble his maister in all respectes, as if it had bene him selfe. [Page] Whereat being greatlie frighted, and in a manner halfe dead through feare, did re­tire backe, vntill his maister the Pope had reuiued him againe, and then aduenturing the second time to enter the studie, was as­ked of the Diuell, what he had there to do, who answered, that the Pope had sent him for a booke. Then roared the diuell with a terrible noyse, and cried out: I am Pope my selfe: wherewith he vanished away. After the which time, the Pope began to hasten toward his end. Yet a litle before his death, did his maister appeare once more in likenesse of a Poste or Purseuant, and hauing had long conference & a longer discourse with him, did teache him his A­rithmetick, or his table of numbring, effec­tuallie giuing to vnderstand, that eleuen & eight did signifie eleuen yeares and eight dayes, and not nineteene yeares, so as the Pope had reckoned without his host. And then with a filthie stinck he departed from my lord the Pope, who immediatlie after followed, and with his faithfull maisters departed this world into the Popes hea­uen. Nowe, seeing his Requiem is a sin­ging, wee will affoarde him this seuenth place in the last quarter.

[Page 309]The last and best, which may not onlie conclude the fourth quarter, but also shutte and seale vp the whole registre of kinreds with his noble armes and Popelie actes, is Paule the third, whose high renoumed & noble feates do shewe them selues, Paule the 3. partlie in all the foure quarters: for he is at first, a kinne to the fathers of the first quarter, in­somuch as he was, all his life time, a nota­ble Epicure: openlie skoffing at Christ the sonne of God, and esteeming the worde of God for a vaine fable. Like as they do sufficientlie know, which in his time haue frequented and bene at Rome.

After that, he is a kinne likewise to those of the second eight quarters, forsomuch as he was not simplie a whoremonger, but besides the women which he defiled, being the Popes Legate, was by his kinsman Nicholas Querceo, taken with the man­ner, whereas he beeing a bedde with his owne cousine germane Laura Fernesia, Laura Fer­nesia. wife to the said Nicholas, was for the said cause, by him thrust with a dagger into his bodie, whereof hee bore the scarre to his graue. Yea he did lie with his own daugh­ter Constantia: Constancia. and to the ende he might the more safelie do the same, did poyson her [Page] husband named Bosa Sforza. He had also a sonne called Peter Aloysius, Peter Aloisius. who knewe verie well how to followe his fathers foot­steppes. For besides innumerable shame­lesse and most detestable crimes, whiche would be to tedious to repeate: he did per­force rauish the Bishop of Fanes, and mis­vsed him, with helpe of his seruants, to the satisfying of his most horrible Sodomiti­call lecherie, whereof the good Bishoppe (through sorrowe & anguish of heart) died: which notwithstanding, the good sonne got of the holy father for a reward of his good deed an Earldome of fortie thousand Duc­cates a yeere. But what maruell is it, that he forbore & mainteined his sonne in such a dishonest and detestable life, seeing him selfe through the whoredome of his sister Iulia Fernesia, Iulia Fernesia. which she had committed with Pope Alexander the sixt, was called to be one of the colledge and fellowship of Cardinals? Forsomuch as shee did threa­ten to forsake the Pope, vnlesse hee would bestowe on her brother a Cardinals hatte. After this he doeth claime kinred of the third 8. quarters: considering he kept open shop or market of all manner of benefices, & merchādise. For being by Pope Clemēt [Page 310] (who lay at Rome as prisoner in the Pa­lace called Castra de Sancto Angelo) sent of an Embassage to the Emperour Char­les, would not take it vppon him, but that the Pope must first preferre his yong Ne­phewe to the Bishoprike of Parma, who was but a childe of x. yeres olde: and after­wards being Pope, did giue all, or most part of this treasure perteyning vnto the Churches, vnto his friends and kinsfolkes, as well women as men: yea solde from the Duke of Ferrara two townes called Mo­dena & Rhegium. He alienated also Par­ma & Plasancia, & gaue them to his friēds. He was not abashed to raise all manner of strange impostes & taxes, & to demaund of his subiectes 3000 Duccates a yere, and besides that sometimes the tenths, some­times the one half of their fruits, to gnaw the cōmon people to the verie bones, & ga­ther mony from al quarters & corners. And further touching bludthirstines & murther, therin he was doctor long before he got the Cardinals hat on his head: for in the daies of Pope Innocēt, he was throwē into Bo­cardo for two murthers by him cōmitted, & for poysoning his owne mother and ne­phew: Murthers committed by Pope Iulie. insomuch as he hath also deserued a [Page] place in this fourth and last quarter: consi­dering he was so skilfull in tempering an Italian figge, that hee did not spare his owne naturall mother. Yea after that did bring his owne sister to her baine, who o­therwise was none of the holiest. Besides this, he was a necessarie and toward com­panion in Necromancie & diuelish artes: as appeared by his indeuour and diligence in preferring (so much as in him laye) all those of the same science, to witte, Cecius, Marcellus, Gauricius the Portugal, and other more his approued friendes and fel­lowe studentes. To conclude, he is the ve­rie same, w ^t whom we neede to fill vp this beaderowle, and to bring these two & thir­tie noble degrees vnto one notable stocke or graft, from which all our holie Clergie, all our triple crowned Popes, all bloudie Cardinals, all mytred Bishops, all lazie Abbattes, fat Curates, houdded Monkes, idle Channons, Massepriestes, shauen Clerkes, fysting Nonnes: In fine, all the shauen sorte are proceeded and sprong vp, and further, haue filled the earth, as with a heape of grassehoppers.