And againe vpon the Councel of 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 Mileâ—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 Carthago and of the Councell of 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 â–ª 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 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 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 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 taiâ—e of euerie Councell wherewith 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 sâ—ill aboue all decrees and maye breake and adnihilate the same 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 the 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 the same by reason that she hath a ful power always to make such decrees and ordinances when soeuer it shall please her as hauing power and being heade ouer all Churches from which poynt no man maye dissent So after this manner doeth shee giue and graunt to the decrees 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 â–ª and therefore the decrees and Canons doe not conclude anie thing at all without this exception That the Churche of Rome may alway vnderstande interprete and expound the same as she shal think good And herevpon it commes to passe that in all decrees one of these tales is ioyned to wit Reseruing alway the right and title of the Church of Rome or So farre forth as the Church of Rome doeth thereof allowe â–ª And so hath the high and renowmed Iurist or Lawyer Philippus Decius written 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 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 the glose saith Hoc non credo 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 Canon Vt quid Canon 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 and not eaten nor swallowed vp with the teeth Further they would come out with the decree in the chapter Leginâ—us ff Quid enim dist 93. thereby to prooue That all Bishops haue like 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 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 euen as well as the annoynted Priestes whiche might bring in a great coÌ„fusion disorder They would mainteine by the 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 the Gela. doth esteme theÌ„ for terrible blasphemers of God robbers of the church which in that case do not folow the speciall commaundement of christ They woulde with the
and to celebrate the 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 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 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 Therefore truely were the Dukes of Germanie the Protestantes in a wrong boxe when they said That it was no Free and Generall or Common Councell For a sheepe with one eye would haue marked that that it was neither forbidden them nor no man else in the worlde to come to Trent there to spende their money to holde the Councell and celebrate it with hearing of Masses with Fasting and with the saying of fiue Pater nosters and fiue Aue Maries yea the whole pardon was as well graunted vnto them as to anie Bishoppe or Prelate or other that was there But that was not the place where the muscles laye They would 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 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 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 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 other mo did likewise iointly ordeyne and determine as is plainly to be seene in the book of Decrees in the 17. distinctiō 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 coūcel of Laterane That those which goe about to make the Pope subiect to the coūcels do euen like vnto them 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 that now Christ is no more made any accōpt of in the coūcels nor his word any whit estemed but the 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 the coūsel of Pisa being assembled without the Popes cōsent was no assemblie of Hierusalem but of the towre of Babylō that is to say A curse confusion In sūme it is apparant that al coūcels ordinances in the 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 Coūcelles 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 Coūcell 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 the holy Church of Rome For to beginne withall these Heretikes would giue her a rappe vpon the pate with the Councel 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 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 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 to weare miters should be banished and
excommunicated Yea marie syr it were better that the Councels were al at the gallowes thaÌ„ the holy church should be subiect to that order Then after this might they come in and dashe vs in the teeth with the Councell of Triburine which did forbid any money to be takeÌ„ for buryings what a gods name who could digest that morsel And to this they would adde the Councel of Basil where was plainely and sharpely ordeined That â—he Court of Rome shall not take any money for any Dispensations Elections Postulations PresentatioÌ„s 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 aÌ„nuales 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 the 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 Councell 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 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 the pope Eugenius was by the 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 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 that I assure you woulde be to feareful a matter And therefore must we of necessitie conclude That the CouÌ„cels can in no wise ouerrule the Church nor by their coÌ„mandments or ordinances coÌ„pel 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 streÌ„gthen their doctrine withal agaynst the Romish Church they do but breake their braines in vaine They may well 〈◊〉 auace that the Councell Eliberinum in Spaine which was holden about the yeere 300. in the time of Constantine the great did plainely ordeine That there should bee no Images in the Churches nor in no wise to paint 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 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 eueÌ„ 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 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 Nicen did consent That it was lawfull for priests to marie and that the Councel of Gangren did curse and banish all such as vnder the colour of any cloyster religion or spirituall state should forsake their wiues or deface the state of matrimonie Whervnto the Councell called sexta Synodus coÌ„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 Gangrensis and out of the Councell of Ancerano kept about the same time of the Councell of Nicene will go about to perswade vs that they that eat flesh vpoÌ„ the Fryday or in the Lent should not be punished nor condemned yea and that in matters of 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 Nicene and of Constantinople for that they did ordeine That the Bishop of Rome shall not haue any authoritie or iâ—risdiction out of his owne borders to witte the landes nigh adioyning to Rome
mother How can it be that she should be so ouerseene should then all good catholikes haue hitherto reckoned and still do reckon without their host should our forefathers haue deserued none otherwise by building Cloisters Abbies Trentals Masses and such like deuotions should all that be lost O no I defie that We will rather forsake the whole Scripture Peter and Paule with the whole rable of them than that such a slaunder should rise and take place in the holy Catholike Apostolike Popish church of Rome For if that were so then should all our Decrees decretals all our Sentences and Seâ—tentiaries al orders ordinances old customes vsages priuiledges and old proceedings of the holie church all masses with the appurtenances al priests and priestly doings and so one diuell with another be cleane ouerthrowen And then it must needes followe that the Lutherans Zwinglians Caluinistes shal yet againe beare the swing all the shorne swarme of holie shauelings with all the Sophisters Theologians of Louen with all the newe Bishops Abbats Monks Prelats giue place To what purpose then I pray you should the Duke of Alba with his Spaniards serue hauing taken so troublesome a iournie vpon him to stand the Bishops instead of Sargeants hangmen and to set vp the ruined Romish church in her authoritie againe O no no we will neuer be giuen to vnderstand beleeue that the scripture doth teach this for otherwise the scriptures must be heretical directly against the holie church then shuld the scriptures haue deserued to be burnt aswel as the Huguenotes Wel surely our Doctors of Louen haue likewise perused the scriptures our newe Bishops do daily reade their seruice Masse booke at lest when they haue leasure but they find not this written there therfore it is to be thought that either the heretikes haue other Epistles Gospels than is written in our Masse booke read in the church or there is more malt in the mill than the miller will be acknowen of For although our mother the holy church is content to graunt the heretiks that Christ is our right redeemer hath sufficiently satisfied for our sins because it shal not seeme they haue vtterlie forsaken Christ thrust him out of his seat yet is not that so to bee vnderstood that he onely must be taken for our ful raunsome and satisfaction or that he should haue fullie made our peace with God the Father through the offering vp of his bodie bloud so as we should now through his merites be esteemed for righteous and the children of God and haue an assured belefe that God hath for his sake forgiuen vs all our sinnes is to vs a good louing Father as these heretikes will needes proue by their Bible No no it wil not go so easilie to worke we must go otherwise to worke we our selues must paie our debtes with our owne monie satisfie God sufficiently for our sinnes or otherwise all would be naught For it doth not beecome the mercie of God saith the councel of Trent that he should forgiue vs our debtes for nothing without anie former satisfactioÌ„ And although it be so that Paul doeth take on him to defend that Abraham hath no iust occasion to presume of him selfe before God of any desert or former works yea saith That he that works not but doth stedfastly beleeue in him that doth iustifie the vngodly to him is his beleefe for righteousnesse as Dauid also saieth touching the iustification of those to whom God doth impute righteousnes without any works by these words Blessed are they whose vnrighteousnes is forgiuen and whose sins are couered Blessed is that man to whoÌ„ God imputeth not sin yet that holie ghost of the couÌ„cell of Trent hath concluded the contrarie saying thus Whosoeuer will defend mainteine that the vngodly are iustified by faith only that for the obteyning of Gods mercie his works are not needful let him be accursed And our Doctors of Louen haue once for all acknowledged iudged That God may not impute righteousnes to any maÌ„ through faith vnlesse he be righteous of him selfe For consider this is the conclusion of the worshipfull profound learned Magistri nostri Ioice RaueÌ„stein of Thielt in his booke which he now a while agoe did write against the Lutherans of Antwerpe This pretended righteousnes saith he doeth tend first against naturall reason for it cannot stand with any natural reason â–ª that one which had no wisedome in his head should yet notwithstanding be called wise either else righteous who hath no inwarde righteousnesse in him selfe Secondarilie it is slaunderous against the holie Ghost who hath testified and witnessed of manie men in the scripture that they were righteous before God so should the holy Ghost be attached for a false witnesse Thirdlie it doeth differ from the doctrine of the Catholike Fathers Consider now here we haue a clere iudgement irreuocable sentence wherevpon it must rest That Paule hath spoken amisse in saying that God doeth ascribe righteousnes to the vngodlie without any works For what is the meaning of this ascâ—ibing our alowing Our sharpwitted Magistri nostri of Louen can not by their naturall reasons nor with al then Syllogismes Quotlibets nor other speculacions conceiue the same no nor will permit that God should impute righteousnes or yet couer sinnes through the merites of Christ to one that were not righteous of him selfe by deeds that had sufficiently satisfied for his sinnes by his deeds so that God is not licenced to name things that are not as though they were as Paule ascribes vnto him or to deck vs with a righteousnes and obedience which we haue not deserued our selues our deare mother the holie Church of Rome doeth esteeme it for a foolishnes vntowardnesse and blasphemie against God that Christ onelie should be our wisedome our righteousnes our holines and our only redemption Shee will haue it that we shall euen of our selues and by our selues haue our owne wisedome righteousnesse holinesse and redemption before God at least if we will be esteemed for righteous She doth esteeme it for a foolish and faithlesse trust that one should trust to the righteousnesse of anie other than him selfe She will haue it that euerie one shall be iustified by his owne righteousnesse and by his owne merites and therewithall satisâ—â—e and pay all the sinnes and offences wherewith hee may bee by anie meanes iustly burthened It is true That originall sinne hath some preeminence and that it may not be tried to the vttermost point For notwithstanding that originall sinne is that which makes vs the children of wrath and brings vs to death yet will our mother the holie Church stay a little and pale in Gods determination and persuade the best betwixt both saying That it doth not well become the righteousnesse of God that he should deale with those which before baptisme haue
Colledge of Cardinals Monasteries of Monkes Fraternities of Friers Nestes of Nonnes and the rest of the Pharisaical Frie as whole handfuls of Helleborus or pounds of Colloquintida can neuer auoide wote you what that will pull downe their mother the holie Churche vppon her knees with thought and sorowe Well I leaue the benefite of this booke to thy diligence in reading And thus farewell Thine in Christ Iohn Stell This is a cleare and perfect interpretation of the Epistle of Maister Gentian Haruet nowe latelie set foorth in French and in Dutch and directed to those that are fallen from the true Christian beliefe WHerein the full foundation and profounde establishing of the holie Romishe beliefe is declared all newe heresies confounded the might authoritie and worthines of the Church of Rome expounded and by Scriptures confirmed all dissentious articles put to silence and a plaine demonstration where the right Church is to bee founde In summe all the articles of the holie Catholike Romishe beliefe are here drawne out of all sortes of flowres in the holie Scripture olde Fathers Councelles Decrees and Canons gathered together and as in a sweete Bee hiue brought all in one and in the last is set forth the manners conditions nature and essence of Bees the honie and honie-combe of this Bee hiue collected out of the best olde writers as well Grecians as Latinistes Made and brought togither by Isaac Rabbotenu of Louen Licentiate in the Popishe lawes To the right worshipful holie profounde and learned Doctor and Magister noster Maister Franciscus Sonnius nowe most woorthie Bishop of Shertoghenbosch health and blessing from God and the Pope our most holie father RIght worshipfull louing and holie father and bishop when I do well consider thinke vppon the noble commendable woorthie deedes which your honor with the good helpe of the moste famous and deuoute Cardinall Grandvelle and other good subiectes of the most holie Apostolicall Catholike Popish church of Rome haue within these niene or ten yeares taken in hande and almost brought to passe touching our ancient and wellnigh ouerthrowen Romish Religion to proppe and vnderset the same with newe pillars strong styles â–ª binding it with well twisted ropes and cordes of the Spanish Inquisition I must needes and of right in the name behalfe of all my countriemen and inhabitants of the base countries of Germanie geue you worthie thankes for the great alterations and changes whiche within these fewe yeares haue happened and chaunced to the proofe within the said lowe countries For had not your Honor about the yeare 1558. in the time of the most holie Pope Iulie the fourth stoutlie and diligentlie trauelled and obteined that these our base couÌ„tries might be prouided for with newe Bishops to serue for Inquisitours and accusers of heretikes and Huguenotes Surelie the case was such that the Popes holines with all his boothes and shoppes must out of hande haue bene trudging out of these countries and all by reason of this newe Gospell which men woulde needes set forth whereof your Bishops Myter crosier staffe and your laudable Inquisition haue not read much considering that your Honor can content your self with your Portesse a canne of good rennish wine whereof if it had so come to passe a most pitifull case must needes haue followed As especiallie that a man shoulde scarse afterwardes haue founde anie one that would haue saide Masse for monie yea the Priestes themselues began to be so ashamed of their shauen crownes that in some places they woulde haue beene glad to couer them with cowe doung as in an olde prophesie is declared The Bishops the Prelates the holie Monkes and Chanons the Inquisitoures and all idle officers of the spirituall courtes shoulde not haue had anie more worke I omit howe that the famous doctoures of Louen the Licentiates and Bachelers of Diuinitie shoulde drinke no more Vinum Theologicum or Vinum Cos that is to say of the persons fatte but must haue taken patience with small ale and single beare whereof they might sooâ—e haue gotten the Collica passio And where I pray you shoulde the foure holie begging orders haue become And especially the deuout Franciscanes should they not all in generall haue gone and hanged their cowles vpon the hedge And then what should haue become of all the godlie ornamentes of the Churche as braue altars gylte christes holie reliques braue images Copes of gold siluer and silke and other moe suche like iewels wherewith all the Churches and holie Saints as well Feminine as Masculine are decked vp and trimmed which all the Byshops haue promised by solemne othe to mainteine and defend to the vttermost of their powers But what is all this to the purpose The Masse the Masse I saie yea the holie blessed masse laie so extreemely sicke that men began alreadie to sing a Requiem ouer her the holie Saintes did not get anie more liberall offrings more sensinges nor more pilgrimages Yea the people began alreadie to pul downe images from the alters No man would geue any thing for pardons nor for the Popes bulles Yea the hole staple of pardons especially purgatorie beganne to waxe coulde The Pope himselfe was esteemed for an howlieglasse The Decrees and Decretals the Sophisticall gloses the sentences the Quotlibets and suche like toyes of the schollers and doctours of Louen were cast behinde the benche Satisfaction and ful recompence were no more made anie accounte of Auriculer confession was almost murdered Shroue tuesday and Iacke a lent had almost broken their neckes all the holie and goodlie Processions with the stately stations Perambulations going about the streetes were esteemed for boyes plaie the holie Sacrament was no more deuoutlie caried vp and downe with fiffes and drummes In conclusion all the holinesse of the Catholike Church of Rome beganne to fall in the ashes and in place thereof you should heare nothing else neither in the townes nor without yea nothing was read but the Byble or Saint Paule The people would pray to none other but to GOD alone neither woulde haue anie other mediatour but Christe Iesus noâ— put their trust and confidence in anie other thinges but in his merites No reioycinges but in his Crosse death and passion They did onely esteeme for Sacramentes Baptisme the Lords Supper yea and did vse the same very simply without anie stately station or ceremoniall brauerie without coniuringes of the diuell without spittle without salt without greasinges also without albes surpleses or coapes without singing of Per omnia saecula saeculorum or Dominus vobiscum They would go no more to shrifte vndeâ— their ghostlie Father but to God aboue or else before the whole congregation They did not passe anie more for absolution they woulde not praie anie more for the sillie soules whiche lie in Purgatorie but euerie one would grouÌ„d his praier vpon the holie scripture They woulde acknowledge but one supreme heade of the Churche namely Iesus Christe the
Sonne of God They woulde haue Bishops renouncing the name office of tyrannical Inquisitors to preache the gospell to leaue of their trapt Horses and Mules and goe on foote They did esteeme all manner of meates good and lawfull first saying grace in their mother tongues neither did they much regarde the eating of fleshe in Lent no not euen on Good Friday In Summe they went wholy about to bring in a new reformation of religion and discipline ecclesiasticall the like whereof was neuer seene of the holie Churche of Rome nor of our forefathers They tooke in hande to restore all againe to the olde and former state of the Apostles and Euangelistes what pitie what care what sorowe had this bene to our dearly beloued mother the holie Catholike Churche of Rome and to all her good subiectes But praised be our blessed Ladie of Antwerpe your honour did well foresee and in time diligently withstand that inconuenience in that you haue placed the inquisition in the lande driuen away the Gewses or Heretikes laide the Magistrates in prison banished and brought to the Butchers stall the Gentlemen and good subiectes made a way and open passage for the Spaniardes into the lande set vp fire and swoorde in token of victorie and in euerie corner reared vp gallowes and plentifully shed the blood of those newe Euangelistes In Summe your diligence your quicke expedition your great zeale your newe Bishoppes and your holie Inquisition haue so well aduised counselled perswaded or rather forced our Souereign Lord the king his Maiestie much rather to see the destruction of his Patrimoniall lande the ruine of his Subiectes yea the imprisonment and death of his owne onelie sonne then to permit the holie Catholike Church of Rome to suffer suche shame and that in place of the Popes decrees and decretals of the Masse booke Hortulus animae and suche other seruice bookes the Gospel holy Scripture onelie should succeed take possession Therefore your Honour is highly to be praised for such noble actes And euerie man is duely bound herein to assist further you in your enterprise to the vttermost of his knowledge abilitie This Right Honorable and blessed Bishop is the cause which hath moued me poore vnworthie brother of Saint Frauncis order to dedicate and sende this my simple present to your honour to the ende that I with this my small gifte of good will may somewhat though but a little helpe to strengthen repaire the decaied walles of the Romishe Church and establish againe the right perfect foundation of our most holie father the Pope Therefore hauing a while agoe seene marked that in the Citie of Antwerpe was a small booke sette foorth in French Flemish intituled named A Letter Missiue Or An Epistle directed vnto the Apostates Backsliders from the true Christian beleefe compiled and made by Maister Gentian Heruet c And for that the same booke was greatly desired and verie much esteemed of all good and Catholike hearts I haue with all diligence and circumspection perused and read ouer the same wherein I haue founde in effect that in the same is briefly declared and set foorth the whole grounde and foundation of the holie Romish religion which your Honour euen with fire and swoorde to the subuersion and vtter ruine of the whole land doth seke most zealously to mainteine And I am thereby persuaded that the same booke was most worthie to be read ouer of all men to the ende that all startbackes from the faith might returne into the right way and the good faithfull Catholikes thereby strengthened confirmed But nowe considering the saide booke to bee verie shorte and something darke for a matter of suche importaunce and likewise had either none or verie few proofes out of the Scriptures Councels holie Fathers and Decrees of the Popes therefore I haue thought good to set penne to Paper and to set foorth and declare the same at large that nothing needefull should be lacking Moreouer cōsidering that it is most necessarie to declare something more at large especially touching the woorthines and authoritie of the holie Churche of Rome and the true exposition of the holie Scripture wherevppon the summe of all our matters doe depende for that we haue alwayes beene forced to call vpon the Church especially now when there is none other shield or defence left vnto vs therefore haue I traueiled brieflie to shew of this matter where the sure grounde and foundation lies by what Scriptures by what holie fathers by what Councels by how many Decrees euerie point is defended and likewise howe and in what manner the Scripture and the holie Church of Rome are ioyned together and Catholikelie vnderstoode in suche order as the same shall in no wise serue the Heretikes anie thing at al to their purpose or aduantage And forsomuch as this woorke is sucked out of sundrie sortes of flowres gathered together therefore haue I named it The Bee hiue of the Romishe Churche thereby to geue to vnderstande ▪ that as the honie Bee doeth not gather her honie out of one flowre alone but out of manie and diuerse So doeth not the Churche of Rome stande vpon one Scripture Byble Councels or bokes of Decrees but doth catche and snatch out of eche of them that which best serueth her purpose as hereafter euerie man may plainelie perceiue and in the ende of this booke shall vnderstande more at large whereas the speciall causes are set foorth why and wherefore we haue christened this booke with such a name And now hauing vnderstoode that your Honour did a good while agoe set foorth a certaine booke against the confessiō of the faith of these newe Gospellers I did verie earnestly trauell to gette the same trusting that it might perhaps haue eased me of this my labour for that I thought your Honour shoulde haue set foorth these matters there at large But after that I had superficially and lightly reade ouer the saide booke not hauing the lucke to kepe the same lōg by me I was the more willing to set foorth this my Bee hiue for that I sawe it shoulde serue verie well to the opening and more plaine declaration of the foresaide booke which your Honour hath made and published considering that your honour is busie in euerie place with the aucthoritie and dignitie of the holie Churche of her ordinances or constitutions additions or traditions and of the spirituall exposition which shee hath made vppon the Scriptures perceiuing nothing to be clearly set foorth whereby one may finde out these constitutions and ordinances whether in the Scripture in the Fathers in the Decrees or in the Coūcels so that a simple man might alway stande in doubt what you will haue esteemed and holden for the commaundementes ordinances or traditions of the Churche and what men shall call the Churche and likewise what rule or inuiolable order this holie Churche doth commonly keepe and vse in the exposition of
Romish schole and take vpon them to face vs out with their Paul with their Esaie their Ieremie What a mischiefe Do they not know that those fellowes whome they alledge and bring vs forth were likewise esteemed for Heretikes as well as they are themselues Yea â–ª in so much that one of them was hanged another was burnt the third clouen thorough the middest with a saw the fourth set vpon a wheele c. And therefore are we no more moued for them than for a bladder full of beanes For the holy Church of Rome would neuer accept their doctrine but vpon this bargaine and condition to wit that shee might alway applie the same as she should thinke good and as might best come to passe for her selfe and that no reuoking nor reuolting nor appellatioÌ„ should be made against her doings no nor that the name of Iesus Christ should in that case serue like as shall by vs shortly in the part next folowing be declared at large For this verely is most true that if our blessed Lorde him selfe would haue followed the exposition and coÌ„mentarie which the Priestes Phariseis Doctours had at that time made vpon the holy Scriptures in the name of the holye Church he had neuer bene crucified or hanged vpon the crosse But because that hee would full wisely go and bring in newe matters and so set vp a newe reformation according to the text and doctrine of the Gospell like as these Heretikes go about nowe to do therfore did they deale so hardly with him Notwithstanding that nowe since the holy Church of Rome hath so finely handled and set forth this newe religion of Christ and brought it vnto such a trim frame that nowe it is very gladly receyued of euery one in a maner yea and if it were so that these Huguenotes would accept the same setting it forth likewise surely men would no more be so readie to bring them to a stake as heretofore they haue done yea and pretend hereafter to do But nowe to come to our matter againe it is necessarie that we well consider and substantially declare wherein the worthines and authoritie of the holy Church doth specially consist what commandements traditions and ordinances of the same men must receyue and accept without all contradiction or gainsaying And this for so much as our Doctors of Louen are troubled with so manye other profounde and deepe questions that they haue not the leasure to set out this point effectually is notwithstanding the right ground and fouÌ„dation of all their building yea and is most needefull to our saluation and to the extirpation and rooting out of all heresies For it may be demanded Whether men shall holde for commandementes and traditions of the Church only alone that which is plainely set forth in the scriptures of the olde and newe Testamentes Or els that which the olde holy Fathers Doctours as Augustine Chrysostome Hierome and such like haue left behinde them in their bookes and writings or a great deale rather that which hath ben concluded in the holy Councels either els that which the holy Popes of Rome haue ordeined and enioyned or last of all that which is scraped together out of the one and the other all layd in one Pastie and baked in one Cake and which is nowe in our dayes obserued in the holy Catholike Church of Rome The 2. Chapter VVhereby is declared that the Church vvith her povver and authoritie can not be inclosed vvith in the pales of the holy Scripture but that the Church may adde to the Scripture or take from it vvhat she thinkes good and therevpon are many examples and profouÌ„d reasons alledged VPon this demande profound proposition very much might be saide but we will make short of the matter And to begin withal we conclude with our Master Gentianus and with the holy CouÌ„cell of Trent That all they which woulde inclose the power and the authoritie of the Church within the limites bounds of the holy Scripture as though the holy Catholike church of Rome could reade no further than is spelled before to her in the Bible are euill and naughty heretikes yea they are euen of those Apostataes or backsliders to whom our Master Gentianus hath written this his Epistle For as touching that for the defence of their opinions they bring forth howe it is written That none shall either put to it or take from it one iote that is simply spoken to the Iewes Rabbines onely so that they should not take any such thing vpon them as to change any words of the texte and to correct Magnificat like as they haue presumed to do as meÌ„ may see clearly without a candle by the honourable Bishop Guilielmus Blindasinus in his booke intituled De optimo genere interpretandi wâ—â—ch is to say Of the best and surest maner of expounding or interpreting For therein he doeth shew very plainly that al Hebrew textes of the Bible are falsified and embaced by the Iewes yea and the like is done to all the textes in Greeke of the new Testament by some Heretikes enemies of the trueth So that neither Christ nor his Apostles nor anie of the olde Doctours should haue had the right Bible but onelie our most holy Catholike Church of Rome which only was borne vnder the right Planet and shee alone hath shot downe the Popingaie Therefore must the texte before specified be vnderstoode and meant of the Iewes alone and of such like Heretikes which haue so falsified the textes of the Bible But you may not gather by this that the holy Church of Rome is not licenced to ad vnto the Scripture whatsoeuer shee doeth marke to be yet lacking and to innouate change and remoue al that tendeth not perfectly to her purpose For you see daily that she doeth freely take vpon her so to do and furthermore she doth punish for ranke Heretikes all such as will not allowe and accept her adding and changing for the perfite worde of God. Men do knowe very well that shee hath finely conueyed out of the Register of the ten commandements the seconde commandement which was That no Images should be made nor fashioned because shee did perceiue the Heretiks would alledge the same to the hinderance both of he she Saintes which stand vpon the altars in the Church Furthermore because men shuld not lacke the number of ten shee hath taken the last commandement speaking of desire and diuided the same in two so made the tailes agree iust And likewise notwithstanding that our Lord Iesus Christ had openly coÌ„manded That the Communion should bee ministred as wel with wine as with bread yet the holy Catholike Church of Rome considering the great daunger which was therein for that the wine might be spilt or being in the winter freeze or be turned into sowre vineger if it should be long kept in a Pixe or litle Sacrament Boxe And especiallye considering that when
they shoulde haue dealte the Wine abroade the common people might haue thought whether that the long racked bodye were without bloud or at the least that there could be no right and perfite 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 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 into the handes of the temporall Iudges to be by them arbitrally executed And herevpon did the President of the 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 that notwithstanding S. Paul by inspiration of the holy Ghost cōmanded 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 and commendable in all men yea he did esteeme The forbidding of mariage for a doctrine of deuils And yet all this notwithstanding our holy Mother the Church of Rome seeing deeper into the matter and for the eschewing of manie inconueniences 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 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 and expounded 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 any dispēsation 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 the special cōmandement of Christ she would neuer haue takē vpō her to haue chāged 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 the holy Ghost in S. Peters church at Rome haue cōcluded iudged pronoūced whatsoeuer Christ notwithstāding had thereof spoken saide That if so be there were anie which were married together and had christened the children at the 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 the pope of Rome Deus dedit doth openly testifie in a letter 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 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 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 not regarding at all that which S. Paule in his time had written directly to the cōtrarie 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 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 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 and other Catholike writers is manifest and plaine to be seene Then hereby of
a worthie matrone of Spaine called 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 of their sinnes Nowe ouer and aboue all this 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 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 themselues at Rome a long and weightie dissention wherevpon great processes were mainteyned 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 naming one Barbara another Katharine c. I saye nothing howe they coniure the diuell out of yong children which are brought to be christened euen as though the yong children to whome Christ doeth witnesse the kingdome of heauen to belong and be those which with their fathers are conteyned vnder Gods promises and made cleane by the bloud of Iesus Christ were possessed with the Diuell The Masse I pray you what is it but a plaine coniuring sorcerie or witchcraft ▪ Wherein the breade and the wine which are but dumbe creatures are by the 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 We are not satisfied sayeth he with that which the Apostles or the Gospell doe declare but wee saye that as well before as after there are diuers matters of importance and weight accepted and receiued 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 ordeyne and commaunde contrarie to the writing doctrine and ordinaunce of the Apostle Paule Considering likewise in especiall that as Eckius hath set downe Christ did neuer commaunde his Apostles to write but to preach True it is that Paule doeth defende saying 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 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 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 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 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 holie order and full
Church of Rome should bee throwne downe and troden vnder feet yea it must needes follow that the holie Pope is accursed a verie Bawde which hath made of the holy Catholike Church of Rome a fowle shamelesse whore Fie fie nay we will none of that Let Augustine much rather be an Heretike and all those that are of his opinion as master Athanasius Origine Hilarius Irinaeus Tertullianus Cyprianus Chrysostomus and Hieronymus let them rather be burnt euen al vpon a heape Although it be easie to iudge that if they were liuing nowe in these dayes they would be lothe to permitte any such grosse stuffe either to be vttred with their toÌ„gues or published by their pennes or if they did they must trudge with other into the fire Yea and Ambrose must recant and call backe againe or eate vp with salt that which he hath openly written That al doctrine whatsoeuer which hath not bene set forth and taught by the Apostles themselues is â–ª full of abhomination and knauerie Therefore all helpes not that they come forth with their writings thinking thereby to outface our deare mother the holy Churche of Rome It is a verie yong woolfe that neuer heard any noyse shee doeth no more esteeme these bragges than if it had thundred at Colen for she will be still on cockehorse let them tosse and turne it the best they can The .iii. Chapter VVherein is set foorth that the Church of Rome hath likevvise povver and authoritie ouer the auncient fathers and may receiue condemne interpret vse them as shall please her holines ANd now hereby doeth specially appeare that the holy Church of Rome hath not power and authoritie onely ouer the scripture of the olde and new Testaments but also ouer all the writing and doctrine of the olde fathers as there are Irinaeus Tertullianus Basilius Gregorius Nazian Origin Cyprian Albin Euseb. Arnobi Ambro. Lactant. Cyril Epiphanius Theodoretus VigilaÌ„tius Appollinarius Hieronymus Chrysostomus Augustinus Cedullius Possidonius Prosper Sidonius Gelasius Gregorius Alâ—uinus Haymo Bartramus and other mo suche like For one she acceptes as good Catholike an other shee reiectes as naught an Heretike some she allowes with additions of certaine gloses and Postils other she referres to euery mans iudgement Vpon some she hath fathered as their owne certain straunge bookes made at the least foure or fiue hundreth yeeres after they were dead And others shee hath cleane plucked and robbed of their feathers In summe she doth tosse them and turne them euen as shee will and windes them vp as short as a clewe of yarne And wherefore should she not I pray you For she might haue condemned them all for Heretikes if she would and in place of them haue taken in and receyued the writing and doctrine of Nicholaus of Bion of Apelles Seuerus Montanus Sabellius Paulus Samosatenus Manes Meletius Aâ—ius Marcellus Macedonius Euonius Eutiches Nestorius Donatus Pelagius and suche other mates But now she hath giuen them that honour that they are taken and counted for Catholik teachers these last she hath coÌ„demned banished for diuelish heretikes false teachers Not because that the one had truly set forth the sincere word of god And the other directly the contrarie for so she should againe submit herself vnder the scripture but because it hath so pleased her And therefore it is no reason that those to whom she hath geuen such honour should now go about to ouercrow her holines and force her with their writings as though she ought to be subiect therevnto No no they must stoope themselues howe learned or godly soeuer they haue beene and the holy Church must alway haue the authoritie and superioritie For it is written in the decrees All whatsoeuer any other teachers haue taught and written that is to bee receiued or reiected according as it shall please and be thought good to the Apostolical seate of Rome For the Pope is master ouer al whatsoeuer any man can teach or write Therefore ye see that the holy Church may choose picke out of the olde fathers what soeuer she findeth for her purpose and what soeuer she perceiueth against her shee may put out finely with a dash of a penne and so esteeme it for false meant as for example Whensoeuer the olde fathers doe with florishing reasons and by a figuratiue maner of speaking extoll and set forth the Sacrament out of that will she gather her transubstantiation And whereas they doe nominate the Sacrament an holy offring or sacrifice of that wil she fetch out her Masse with all the appartenances And whensoeuer any thing is set out by them to the laâ—d and praise of the true seruantes and Preachers of Gods word thereof doth she make a kingdome of priests and a popish Monarchie And when as they do highly praise the holy Saints martyrs deceased therevpoÌ„ commes abrode the praying to saints And in such places as they do earnestly set forth and highly prayse good workes and godly liuing therevpon can she by and by builde vp the pleasant Palace of free will and then she sayles with a faire wind And then are the olde Fathers followed in all points yea there is nothing else talked of here nor there but The olde fathers The olde fathers But now on the contrarie part whereas S. Augustine doth write whole bookes of the Predestination of saints of the special vndeserued mercie of God through Iesus Christ that fayth onely iustifieth of the weakenesse and dulnesse yea of the damnablenesse of mans free will and of the adnihilation of our deseruings all that is nothing else but heresie and going astray Whereas Ambrose and Chrysostome do teache that we shal not take men or dead creatures for our aduocats before God but only christ And where August saith that we shall not pray vnto Saintes nor erect for our â–ª selues particularly anie Chappels or Altars nor pray before Tumbes as the sayde Augustine and Leo doe beare perfect witnesse that neither the dead nor deseruing of Saints can any thing helpe vs to the forgiuenesse of our sinnes but onely the death and merites of Iesus christ And as Epiphanius doeth esteeme it for a shamefull heresie and an abhominable blasphemie of God that men shoulde praye eyther to Marie Gods mother or to anie other Saint but that must be couered with some blewe glose for a cloake As also the sayde Epiphanius doeth vtterlie chace the images as well of Christ as of anie other Saint out of the Church and breakes them in peeces forbidding men plainely to suffer anie such abhominations And as Ambrosius Augustinus Lactantius Origenes Athanasius Clemens Alexandrinus with many other do teache plainly that God will not bee worshipped with any likenesses or images either painted or carued The holy Church is deafe at this wil in no wise vnderstand it Where as Cyprianus Hieronymus Chrysostom and Augustinus doe say and defende that
after this life is neither any more time nor place to make amendes for our sinnes or obteine any mercy or forgiuenes at Gods hands there she shrinks backe into her shel and lettes her hoode hearken to that And where as the said Cyprianus and Hieronymus do stoutly teach That al Ministers true Preachers of Gods worde haue like power in what place soeuer they be whether it be at Rome or at Naples or amoÌ„g the Indies or in Tartaria all that is pedlers French to our holy mother the church of Rome whereas Gregorius doth plainly write and in diuerse places sayeth That whatsoeuer he be that names himselfe a general Bishop or The chiefe head and principall of all Bishops he is the very messenger of Antichrist and the sonne of the diuell for that neither hee nor no man liuing can beare the name of a generall Bishop without the vtter defacing of the seruice of the Church But that must be vnderstood with a prouiso to wit The Pope of Rome alwayes excepted Nowe whereas k Tertulianus Augustinus Theodoretus and many other moe doe expounde these wordes of the Sacrament This is my bodie sacramentally and say that it is a figure a signe and a seale of the bodie of Christ that was offred vp and broken for vs then is there nothing to say but God helpe you There is no bodie at home Whereas they doe generallie with one consent teache and stoutely mainteine that the Supper of the Lorde ought to bee ministred vnto all men vnder both kindes that smelles of a Ratte the Cow is broken loose Whereas Irinaeus who wrote that about a hundred yeres after saint Iohn the Apostle the number of the beast whereof Saint Iohn speaketh in his Reuelation or vision doeth meane by this word Latinos the Romish or the Latine Church and regiment and the Tertul. Hieronymus do expound the beast with seuen hornes for the citie of Rome that is al bibble babble In summe whensoeuer they set forth or teach any thing that souÌ„ds not wel in the eares of our deare mother the holy Church she lettes them be packing without any mention making of them or else she correctes them throughly considering that they are but men and may erre And wherfore For that she is not subiect to the writings of the fathers neither can her authoritie be subiect to their iudgement but she as wee haue saide before is aboue the fathers and gouerneth them turnes and winds them as she will forceth them eueÌ„ as she thinkes good And whatsoeuer they haue written must bee sifted through her siâ—e to picke out thereof the finest flowre For otherwise seeing that the olde fathers do oftentimes differ amongst themselues and other whiles write contrarie to that which they haue set downe before and alwayes for the most part haue done directly agaynst the opinion and dealing of the holie Church of Rome howe should yea howe shoulde men make good cloth of such yarne if it were not that the holy Church of Rome did giue her iudgement and sentence on their dooings and did chewe the pappe before in her owne mouth to put the same with more facilitie and easinesse into ours her sucking babes as it were with a Spoone giuing vs that which she alloweth for good and casting the rest away which tastes not well in her mouth into a corner The summe of all is that we maye not make anie foundation of our faith vpon the writings of the olde fathers vnles they haue first bene vnder the hands of the holie Catholike Church of Rome and be by her ouerseene and set forth as shall seeme good to her holinesse The iiii Chapter VVherein is set foorth that the Church of Rome is not subiect to anie Councell but maye approue or disanull them according as shee shall thinke best for her ovvne benefite And this is confirmed by many examples and profounde reasons BVt nowe are there some such grosse fellowes which notwithstanding they do see that the Church is aboue the Scriptures and aboue all the doctrine and Writinges of the olde Fathers yet they thinke that her power and authoritie maye be as it were compassed in and paled about by the Councels So that there should be nothing receiued for a commaundement of the church but it must first be concluded by a Councell And what soeuer were once there coÌ„cluded and agreed vpon with that neither the church of Rome should medle nor the Pope haue anie thing to doe Yea mary these good felowes O they come in due season they might a great deale better haue tarried at home For consider seeing that all the Prophetes and Apostles and likewise the old Fathers altogether yea Iesus Christ the very Sonne and trueth of God himself could neuer so binde nor make subiect the holy church that she should yeeld and submit her selfe to their writing and doctrine onely howe doe these felowes thinke then that the Councels should haue greater power to bring her within their parke and pases considering that they are men which haue so often times erred yea and swarued cleane from the trueth Wee knowâ— well ynough that the Councel Ariminense Sirmiense and Seleucense did in the time of Constantine the great fortifie the heresie of the Arrians with their Decrees The seconde Councel of Ephesus did cleue vnto the Heretike Eutyches and did blasphemously and confusedly mingle the two natures of Christe together The councel of Carthago in the time of Cyprian which was holden before the first councel of Nicene did conclude That heretikes ought to be christened againe But what needeth al this Was not Christ him selfe iudged coÌ„demned in a generall councel at Hierusalem which was the chosen citie of God And that the councels haue often times erred may lightly erre it appereth plainly inough by the witnessing of Gregorie Nazianzene who was accustomed to say That he neuer saw couÌ„cell that teÌ„ded to a good end Yea do we not see how there haue bin many couÌ„cels whose proceedings haue bin flat against the doctrine institutions set forth by our holy mother the church and yet would defend their doings by the holy scripture But what a good yere Can the couÌ„cels preuaile against the church of Rome they hauing no power nor authoritie at all other thaÌ„ is giueÌ„ them by our holy father the pope How I pray you should that then hang together that they should be placed at the vpper end not only aboue the pope but aboue the whole church Is it not written in the booke of the decretals That no couÌ„cel can in any thing forbid the holy church nor set any commandment ouer her considering that all couÌ„cels haue bin at her appointment and receiued their power authoritie froÌ„ her holinesse And that in al statutes ordinances decrees of the couÌ„cels the authoritie of the Pope is excepted exempted See we not likewise that in the councel of Lateran it was coÌ„cluded likewise
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 the cōtrary was cleane taken away abolished Notwithstanding Pope Nicholas consented was willing to the making of the same In this behalfe it was verie wisely considered of the holy Fathers assembled in the said Councel of Trent 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 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 the 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 the 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 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 the sonne the holy Ghost were all one heart and one soule And haue iointly receiued established all the Decrees of the said coūcel 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 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 And this was the reason occasion which moued the right honourable Cardinal Reignold Poole 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 cōmon 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 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 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 for that the Pope can not be greater than God whose vicar in earth he nameth him selfe to be But if the 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 the popes authority better And likewise had not Petrus Paul. Verge bishop with other brablers packed away betimes they would haue played the like parte with euerie one of them as they did with Iohn Hus at Constance For although hee was a Bishop yea and had before bene a Legate and the Popes Deputie yet he must haue lerned to know that the Bishops Prelates and Cardinals were not called thither to control and take vp with taunts their holy Father and creatour 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 the 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 We are a great number And bellie gods borne Deuourers of victuals Consumers of corne 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 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 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 the 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
yeres in Purgatorie at last there came an Angel who did bid the soule choose whether it would tarie yet one short Winters day in Purgatorie or that it would returne into the worlde againe and there doe a maruellous hard penance to witte for one long hundred yeares space shoulde goe barefoote and treade still vppon sharpe yron nailes eate nothing else but browne bread and drinke bitter gall mingled with vinegre and weare a cloth made of Camels haire next the skinne a stone vnder the head in place of a pillowe This soule did choose much rather to doe all that same harde penance in earth than to tarie one daie longer in Purgatorie Consider nowe what a sharpe biting sauce mustard is for as it is written in the Decrees There is no earthlie paine or martyrdome to be compared to the paines of Purgatorie yea that holie man Thomas de Aquino saith That the paine of the fire of hell and the fire of Purgatorie is all one and that they differ nothing at all but that the one is but temporall and the other is eternall So that it was not without iust occasion that Virgil set a partition of yron and other metall betweene those two fires although some men be of opinion that the partition was but a pale made of wainscote which because it was of wood was long agoe burnt away so that nowe Hell and Purgatorie enter in both at one hole and are both but one fire Which is the occasion that some take vpon them to say that The fire of Purgatorie is pist out although there be other learned men which bring in another occasion whereby it is happened that there is now no partition betweene Hell and Purgatorie but that they are ioyned together For it is written in a certen historie That there was a good holie Pope which was verie desirous to know of his Secretarie being a good wittie learned man whether as he thought he might giue a general pardon at once for all such soules as were then in Purgatorie and ioyntlie withall pardon alike all such as should hereafter be condemned thither so that after there shoulde be no more neede of Purgatorie Whervpon his Secretarie did demaund of him this question againe Whether hee did not verilie thinke that if it were so that he had such power if he did not thē verely beleeue that all his Pope predecessours haue had the like authoritie in their time Wherevnto the Pope answered Yes surelie considering that all his power and authoritie came from them Then the Secretarie did demaunde of him againe Whether that of so manie Popes and holie Fathers which had possessed that place before him there were not one of them so mercifull and louing towardes the poore soules that had taken vppon him to doe that charitable deed if his power did so farre extend Vnto this the Pope answered As touching that he knewe not Wherevpon the Secretarie gaue him a full resolution saying I can tell then certeinlie Once our Lord Iesus Christ chief Bishop of all Bishops Pope aboue all Popes had full power and authoritie to doe the same for that he was almightie and hee had also the will to doe it for that he was most mercifull and did likewise beare an infinite affection and loue vnto all mankind in so much that he did effectuallie and fullie accomplish that matter So that it is not needful for anie man to trouble him self anie more about that matter seeing hee hath by offering vp of his bodie obteined a pardon of God the Father and sealed the same for euermore with his owne pretious bloud for the redemption of all faithfull soules past present or to come So that nowe there falles no more condemnation or iudgement vpon them neither shall they neede to feare Death Hell nor Purgatorie but depart out of this life directlie into euerlasting life as he him selfe doeth plainlie testifie by Iohn the Euangelist in his Gospell Nowe see out of this will some men mainteine That Purgatorie is cleane taken away euer since this great and generall pardon came in so much that diuelles are come to dwel there haue now brought Hell and Purgatorie all into one kitchen where they broile their soules and turmoile them at their pleasure And for that likewise that good Catholike Doctour Barnardus de Bustis doeth defende this case with the testimonie and witnesse of Gregorie That the fire of Hell and Purgatorie are kindled together saying Nam vt inquit Gregorius sub eodem igne electus purgatur damnatus crematur that is to say For as Gregorie saith with one fire are the elect purged and the damned burned And therefore it is that our deare mother the holie Church in the prayer called Offertorium which she singeth commonlie vpon All Soules day in the Anniuersarie doth put no difference betwixt Hell and Purgatorie for these are the wordes which shee doeth vse Domine Iesu Christe Rex gloriae libera animas omnium fidelium defunctorum de manu inferni de profundo lacu libera eas de ore leonis ne absorbeat eas tartarus sed signifer S. Michael repraesentet eas in lucem sanctam c. That is to say O Lord Iesu Christ King of glorie deliuer thou all faithfull soules out of the power of hel and out of that deepe lake deliuer them out of the mouth of the lion that they sinke not downe into hell but that thy standard bearer Saint Michael may bring them into that holie light c. Wherein they nowe plainlie call Purgatorie Hell. And in an other Collect which they doe sing vpon the same daye they call it Regiones tenebrarum that is to say The region or place of darknesse praying vnto God that S. Michael will or may doe so much as to deliuer them from thence In summe they make but one hole and one lake of those twaine Howsoeuer it happeneth whether the pale that was betweene them be burnt or that Purgatorie is pist out I wote not it is to profounde a question for vs and therefore we will commit the disputation of that matter to the Doctours of Louen They may perhaps tipple out a flaggon of wine or twaine in the matter before they agree vppon it It is inough for vs that we haue proued Purgatorie sufficientlie not onelie by plaine textes of holie Scripture but also by inheritance and possession and so established it as there is nothing to bee saide against it The ix Chapter Intreating of indulgencies and pardons prouing and establishing the same by the Scripture NOwe it doeth followe that we intreat of pardons and indulgencies which of necessitie must proceede out of the foundation of Purgatorie especiallie if you do minister vnto it a glister of parchement waxe and lead for that hath a wonderfull operation in it sithence it doth refresh againe our deere mother the holie church of Rome and maketh her lustie
names to the holie Church when they shall be so vnderstoode and when they shall â—ot be so taken Now doeth our deare mother the holie Church inioy dâ—uerse other goodly and plaine Scriptures wherewith â—o prop vp and make fast the seate of our holâ—e father the Pope as specially where it is written That Christ came to fulfill the will of his father For of that must needes follow That all good Christen men are bound to fulfil the will of their holie mother the Church of Rome of which church the Pope without all doubt is the supreme heade And againe God speaketh by the mouth of his Prophete Esaias But doth the axe boast it selfe against him that heweth therewith Or doeth the sawe make anie bragging against him that ruleth it Signifying thereby that the king of the Assyrians had no power against the almightie God who woulde vse him as an axe or a sawe to punish and correct his people by him Out of this hath our mother the holy Church of Rome concluded and as she saith made it appeare clearer than the Sunne that there is no power nor authoritie in this worlde but in the power of the holy sea pope of Rome to correct or punish the same And this shee doeth establish yet more strongly by the wordes of Paule who saith That the naturall man cannot conceiue nor vnderstand Gods doings but the spirituall man doth vnderstand rule all things but may not be ruled of any man. For this doth the holie Church vnderstand by the pope of Rome that he is of himselfe so spiritual and ghostly that no man may nor can iudge nor punish him Now further his power is established in the first booke of Moses called Genesis where it is written That God in the beginning did shape both heauen and earth For now that is as much to say after the exposition of the holie Church of Rome that the Pope is the beginning of all things Considering there is no mention made but of one beginning It is not said In the beginning as of mo or manie beginnings and therefore whosoeuer should compare the Emperour to be as good as the Pope he is a rank heretike of the sect of the Manichees who saide There was mo beginnings of all things than one What thinke you now of this Is not this a good bagpipe to play a galiard vpon But now tarie yet a little it is likewise writen That God did shape two great lightes a greater and a lesser which do signifie after the interpretation of the holy Church that the pope of Rome is aboue all other Potentates aboue the Emperour for he is the Sunne the Emperour is the Moone Whereby nowe is clearely to be seene that Moses had a foreknowlege of the pope his authoritie And Iob must needes haue had some feeling of his coÌ„ming For thus God said vnto Iob Knowest thou I pray thee how the heauens are gouerned Or canst thou rule him vpon earth That is after the interpretation of the holy Church That euen as in the heauen one eternall God doth gouerne all things and as the holy Trinitie is brought to one onelie vnitie The like consequence must fall out here vpon earth So that here the Pope onely must haue dominion ouer all estates dukedomes kingdomes other whatsoeuer in consideration that hee is the onely line leuell and compasse whereby all other people are and ought to be directed And in consideration hereof is the prophesie of Paul thus vnderstood saying Vntil the fulnes of the Gentils be come and then shall all Israel be saued ioining this with that which Christ said So that there shal be but one flock one sheepheard as to vnderstand When all the nations vpon earth shall be subiect to the Pope Like as now in our daies we haue seene a good beginning do daily see with our eyes very great apperaÌ„ce of more And that the Pope ought not only to haue a spirituall gouernment as a Bishop but must likewise maintein a worldly gouernment as a king is by clere testimonie of Scripture of our deare mother the holy Church approued For there is without doubt a plaine text that the Apostles did say Behold here are two swordes Wherevnto Christ answered not saying That it was too manie but that that was inough Now out of this doth our deare mother coÌ„clude That the Pope of Rome must vse two swordes to wit a spirituall a temporall sword Ho ball ho how will this sound in the eares of the Heretikes But now must they vnderstand for a speciall matter that a good while ago there was in Spaine an honest man who coulde not vnderstand it so saying that this scripture did serue nothing at al to that purpose And by and by the holy inquisition which is the dearest and chiefest nourse fosterfather of the Church of Rome did take him and burne him at a stake as one which had highly blasphemed because that vpon his opinion should follow that the holy church hath not full power to interprete the scripture as she will which I assure you is a terrible slaunder Therefore haue these heretikes need to looke well to the matter kepe their tongues giue eare to other testimonies and witnesses For yet besides this Christ said to Peter Put vp thy sword into the sheth Out of those words doth plainly appeare as our holy father Bonifacius the 8. saith That both the swordes as well the temporall as the spirituall are vnder the power and iurisdiction of the Church Yea and it is verie necessarie that the one sword be subiect to the other which is to be vnderstood That the temporal iurisdiction and authoritie must be subiect to the spirituall ecclesiasticall power and authoritie For according to the saying of S. Paule There is no power or authoritie but that which is appointed by god Truely saith he there would be no good regiment if the one sword were not subiect to the other and that the lower and inferiour were by some good meanes brought in subiection and obedience to the higher and superior Consider this is the onely naturall and grounded interpretation of the before alledged text of the holie Scripture as our deare mother the holy Church hath interpreted the same word by word Is not this Popingaie then trimly shot downe Lee these Huguenots and Lutherans come out now who crie alway that we cannot establish the power authoritie of the Pope by anie scriptures now they may see that we haue scriptures â—now to hit the marke withall But now will we teach out of the scriptures That the Pope only hath power to consecrate and halow Churches to blesse altars Marke well the wordes plainly set out in the Psalms where it is written Except the Lord build the house their labour is but lost that build it For this is the verie text that the holy
fathers assembled at the couÌ„cell of Carthage were chiefly perswaded by to giue speciall commandement That no coÌ„mon or simple Priest shoulde take vpon him to doe any such thing Was not that I pray you a matter of importance to consult vpon And yet besides this it is there written I am the vine you are the branches â–ª he that remains in me I in him shall bring forth much fruit which the holy Church vnderstanding of the pope hath resolutely coÌ„cluded That no man may consecrate or hallow any Church but he alone Think you not that they had great reason so to do And therefore no doubt they are herein verie well founded and vpoÌ„ great reason persuaded out of this and all the other texts before alledged â–ª to conclude teach and determine thus That the Pope is not onely a man but Gods Lieftenant yea a God himselfe vpon earth by which occasion hee doeth likewise chaunge his name at suche time as hee is promoted to the Popes seate specially for that hee doeth likewise after his nature and from the degree of a man is become halfe a God. And vpon this consideration must his mandates be obserued as Gods commaundements Yea it is not lawfull for anie man to doubt or to reason vpon his title authoritie For hee may if it so come in his head set vp and establish a newe seruing of God or religion and all men must of necessitie folow his commandements how heauie or incomportable so euer they be For he can of an arrant knaue make an honest man neither may hee by anie man be iudged or punished no not although he runne headlong to bel and carie a great companie with him seeing it is he that iudgeth all men by his absolute power Yea thâ—re is giuen to him a full power authoritie as well in heauen as in earth and he must be of all men esteemed holie yea although hee were knowne to be an arrant knaue vile varlet neither may anie man say vnto him Wherefore do ye so or so And therfore the holy Church doth say declare pronounce That it is most nedfull that all Christen men for their saluation sake submit them selues wholie vnder the Pope of Rome as it is written in the first of Iohn And of his fulnesse haue we all receiued eueÌ„ grace for grace Which being vnderstood according to the letter may wel be applied to Christ but after the spiritual vnderstaÌ„ding which is according to the interpretation of the holie Church and of the Catholike Doctours it is without doubte to bee vnderstoode of the Pope of Rome And therefore doeth Esaias say What will ye doe in the day of the visitation and destruction which shall come from farre To whom will ye runne for helpe Or to whom will yee giue your honour that he may keepe it This is nowe to be vnderstoode after the interpretation of the holie Church That the Pope of Rome is all our honour and wealth For howe can it be otherwise vnderstoode Considering that hee hath the power to choose anie man or woman whoÌ„ he liketh of and him or her in the name of God or in his owne name yea and that without the will or consent of his Cardinals declare pronounce and iudge for a Saint canonize them put them in the Kalendar place them in the register of Saintes and so appoint them a roome in the Romish Hierarchie either amongst Angels and Archangels or else amongst Martyrs Confessours as he shall thinke good willing and commaunding That in euerie Church one holie day shal be kept for them and deuoute seruice said and done that day as to an holie Saint is proper apperteining yea and further giue and graunt to all such as shall once a yeere being shriuen and doing penance goe on pilgrimage visite the tumbe of such a newe Saint pardon of all their sinnes for one whole yeere and fourtie dayes Yea moreouer he may if it be his pleasure depose deface and blotte out of the Kalendar and register such as haue bene a long time canonized and worshipped as did appeare by Pope Boniface the 8. who caused Saint Herman of Ferrare to bee digged out of his graue and burnt after he had bene taken and esteemed for a Saint more than twentie yeeres And that which is more wee finde written That Pope Clement the fift about the yeere of our Lorde 1309. did charge and commaunde the Angels through his Popish authoritie power that they should take the soules of all such as comming in pilgrimage towardes Rome did die by the way and forthwith carie them into heauen without anie delay or tarrying or without letting them once smell the fire of Purgatorie as appeareth by his Bulles herevpon granted and made whereof diuerse copies doe at this day lie at Vienne at Limoges and at Poytiers townes in France in the chestes where the priuiledges of the same Townes are kept Wherefore then I pray you should not wee willinglie accept him for all our wealth and honour seeing hee can canonize make and vnmake hee Saintes and shee Saintes and hath likewise power ouer the Angels of heauen I doe not speake of this that hee as a King and Priest can make God yea and create him who onelie createth all thinges as it is written in the booke called Stella Clericorum which is to say The starre of the Clerkes or Priestes wherein all Priestes are named Creatores Creatoris And nowe he maketh all Priestes so that he may iustly bee called Creator creatorum creatoris that is to say The Creatour of those which haue shapen and created the verie Creatour of all things So that the writing of Paul to the Thessalonians where hee speaketh of the Pope of Rome is not amisse where he saith That he shal extoll and aduance him selfe aboue all things that is named God or Gods seruice and shall sit in the temple of God as though he were God him selfe and proclame him selfe for God. Which thing also was before spoken by the Prophete Daniel That hee should lift and set vp him selfe aboue all Godhead and should speake maruelous things against God and do euerie thing after his owne lust placing him selfe aboue all things in the worlde distributing landes and kingdomes euen as hee best list and will. Nowe according to this prophesie hath our deare mother the holie Church ordeined and concluded That hee hath full power and authoritie to doe what soeuer his will and pleasure is and that he may dispense both with the old and newe Testament with anie othe vowe or promise In summe hee is ouer and aboue all iudgementes of God or man to make of nothing something of streight crooked and of crooked streight to transubstantiate and chaunge the forme and substance of things euen as it shall come in his head For vnto him are all lawes iudgements subiect and
neither anie lawe nor iudgement hath power or iurisdiction ouer him for that he is the liuelie fâ—unteine of lawe and iudgement who as touching matters of our faith can not in anie point faile or misse and therefore hee may order and determine vpon all matters touching our beleefe and faith and so interprete the Scripture as he thinketh good he onelie may take and leaue doe and vndoe In so much that though all the worlde were against him yet must we take his part To be briefe there is no man to bee compared vnto him but God alone and therefore can he do all things that God doth For looke what soeuer God doeth in heauen the like doth the Pope here in earth What should a man say more His authoritie and power is so great that no tongue can expresse it neither is it possible for the capacitie of man to conceiue it as Zodoricus Zamorensis and Bartholus Chassaneus yea the whole Catholike church of Rome hath determined and concluded For as Antonius Florentinus doth testifie he is aboue al creatures and his might and power doeth extend euen to matters in heauen earth and hell for that he is the cause of causes and the Lord of Lords the Head Bridegrome of the whole church yea the high and principall Gouernour of the worlde vniuersall he is the light the brightnesse the verie foundation of faith and the verie summe and touchstone of the trueth hee is the hiest step of the staires and all in all whatsoeuer can be thought or said For as touching the giuing and distributing of Kingdomes Dukedomes lands and countries to whom when he shall think good that office he hath fast sure in possession and doth dailie practise put the same in exercise as is right to bee vnderstood by this pretie verse folowing Petra dedit Petro Petrus diadema Rodulpho That is to say The Rocke gaue Peter and his race a princelie and emperiall crowne And Ralfe receiu'd from Peters Grace a royall diademe of renowne Which trimme verse was by the before named Pope Gregorie 7. after that hee had excommunicated the saide Emperour Henrie 4. and cursed all his adherents sent vnto Ralphe the Duke of Swaben with am Imperiall crowne aduertising him plainlie therewithall that it lay wholie in his handes to giue to whem soeuer it pleased him as well the Empire as the crowne wherein hee did finelie prophesie in such order as Caiphas the Iewish Pope had prophesied saying That hee would neuer be esteemed as Pope if there did not die the same yeere before Whitsuntide a false or vniust King For it came euen so to passe Not that the Emperour Henrie by whom hee spake did die that yere but that the lotte fell vpon Ralphe to whom the Pope had giuen the Imperiall crowne who was the same yere pitifullie slaine his hands first cut of he lamenting sore before the Bishops That through informing of the Pope their prouokings he had made him and his accursed and rebelled against his owne lord and supreme head Nowe a litle after this did succeede Pope Paschalis 2. who againe excommunicated afreshe the Emperour and commaunded the Earle of Flaunders called Robert to destroy with fire and sword the territories of Luek and Camericke because that they would remaine true vnto their naturall lord and Souereigne the Emperour Henrie Yea hee did giue the Imperiall crowne with all the iewels of the Empire to Henrie the 5. sonne vnto the said Henrie the 4. Emperour herein preuailed so much that he did prouoke the sonne to rebell and persecute his owne Lord and naturall father yea with such horrible and vnnaturall malice that he let him most pitifullie starue in the prison at Luek which happened in the yeere of our Lorde 1108. Neither would hee receiue the Lukeners to grace til such time as they had taken vppe the dead carcase of his father which was by theÌ„ there buried cast the same out into the fields like the carion of a dogge And by that meanes the Lukeners were likewise discharged of the excommunication which Pope Paschalis had laid vpon them Men may likewise verie well conceiue the same by the example of the Emperour Fredericke Barbarossa who after a great manie of excommunications and curses was in the ende within the towne of Venice vpon the great market called Saint Markes place at the toppe of the staires of the great church or palace troden vpon the necke by Pope Alexander 3. euen with his feete who for the establishing of his authoritie and power did vsurpe and openlie pronounce before al the people this saying in the Psalme Super Aspidem Basiliscum equitabis coÌ„culcabis Leonem Draconem that is to say Thou shalt ride vpon the Lion and the Adder the yong Lion and the Dragon shalt thou treade vnder thy feete c. And thus likewise was Franciscus Dandalius Duke of Venice excommunicated and banished by Pope Clement 5. and enioyned vnto certeiâ—e penance which was That he should goe creeping alongest the Popes palace vpon his handes knees with a collar about his necke like a dogge So that it is apparant that the Pope of Rome hath ful and absolute power ouer al Kings Dukes and Princes and therefore may commaunde them as his subiectes and tenantes and may extoll or aduance and disgrade or depose them euen as he shall thinke good Which authoritie of his doeth extende and reache so farre that hee hath likewise full power commaundement and iurisdiction ouer the Kings and Emperours of Turkie and other Heathen countries In so much that a man may lawfullie appeale vnto him in anie matter from before anie earthlie Prince or Potentate In summe hee hath vnder him the rule and gouernement of all Emperiall Princelie and Spirituall iurisâ—iction for hee is consecrated as a Priest and crowned as a King and is therefore the King of Kings and Lorde of Lordes For as touching that which these Heretikes do alledge against this That Christ should haue said Giue vnto Caesar that which is Caesars and vnto God that which to God belongeth that saieth our mother the holie church was not a perpetuall rule but stood in effect onlie for a short time to wit till such time as Christ had suffered and was ascended vp into heauen For now to answere that where hee saith After that I shal be lifted vp from the earth I will drawe all things vp after me that is thus to bee vnderstood saieth the holie church of Rome That Christ after his ascension into heauen should take al Kingdomes Dukedomes and such like out of the possession of Kings Dukes c. and that by meanes of his souldiers especiallie by his Romishe Apostles And whereas in other places hee doeth forbid his Disciples to seeke after or to receiue golde or siluer that must likewise be vnderstood but till such time onelie as they haue
brought in subiection and vnder them all Kingdomes and so to leaue the same by will and testament vnto the Popes of Rome their successours for then endeth that determination And that was the cause why the Popes beganne to trauell with a deliberate intention to make a diuision of the Imperiall crowne of Rome who then had the East and West countrie of Greece and almost the whole world in subiection as Pope Alexander 3. did plainlie acknowledge vnto the Embassadors of Emanuel Emperour of Graecia declaring plainlie That hee in no wise would haue the Empire of Graecia the Empire of Rome vnited or ioyned together againe in one which was done especiallie to the intent that hee might bee the better able to ouerrule them both And out of that it doth likewise growe that Gregorie the ninth and Innocentius the fourth Popes of Rome did depose the Emperour Fredericke the second and absolued his subiectes of their othe which they had taken and made vnto him and aboue that did excommunicate and banishe all such his subiectes as did remaine faithfull and true vnto him And furthermore graunted great indulgence and pardon to such as would rebelliouslie rise vppe to destroy and confound them And yet besides all this after that hee with the summe of an hundred and twentie thousand markes of golde in weight had redeemed and set free him selfe out of the excommunication of the said Pope Gregorie yet was hee notwithstanding that once againe accursed and banished In so much that Henrie Lantgraue of Thuringe was chosen Emperour and after his death which was verie sudein the Imperiall crowne was giuen to one William then Earle of Hollande who verie shortlie after that was by the Freeses slaine After whose death the Empire did remaine seuentene yeres complete without head or Emperour And yet I pray you consider Do wee not finde by all perfect histories that Pope Vrbane the fourth did about the yeere of our Lorde 1264. violentlie dispossesse Conradinus sonne to Conrade then Emperour of the kingdome of Sicilia notwithstanding the same did by iust title of inheritance apperteine vnto him and gaue the same to Charles Earle of Angiou de Prouince and brother to Lodoâ—ike King of Fraunce and his successour Clement the fourth did set the Crowne vpon his head with condition that hee shoulde yeerelie pay to the Sea of Rome fourtie thousand crownes of golde Nowe to deface that deede and intent Pope Nicholas the third about the yeere of our Lorde 1268. caused Peter the King of Aragon who had maried the cousine germane of the said Conradinus to come out of Italie to depriue the saide Charles of the same and brought the matter so farre that he tooke perforce the said kingdome of Sicilia hauing first by a craftie practise in one night caused most cruellie to be murthered by the Sicilians all the French both men women and children yong and olde that were within the whole Island of Sicilia by reason whereof they vse yet at this day for a common by woorde to call it The Sicilian Euensong And then after to the contrarie of this his successour Pope Martin the fourth did both banishe and curse the said Peter and so not onelie committed the defence and custodie of the said kingdome of Sicilia vnto Robert Earle of Artois for and to the vse of the sonne of the said Charles who was kept prisoner in the handes of his enimies but did likewise take from him the kingdome of Arragon which hee possessed and enioyed by patrimonie and did giue the same kingdome of Arragon vnto Charles Earle of Valois and sonne to Philippe the Frenche King. And did not Pope Bonifacius the eight in like manner curse Philippe the French King and gaue his kingdome to the Emperour Albertus by authoritie and gift of the holie and catholike Church of Rome and that because the said Philippe would not acknowledge accepte and receiue the Pope of Rome for his superiour In so much that the foresaid king of France was forced of necessitie to sende out secretlie vnder the gouernement of Sarra Colomna three or foure hundred horsemen who in the night tooke the Pope prisoner at Anagnia where he was at that time resident and so brought him to Rome as prisoner where within foure and twentie dayes after hee died like a beast as by a common prouerbe which hereafter shal be more expreslie set forth doeth appeare We haue likewise seene not long agoe that Pope Alexander the seuenth did giue vnto Ferdinando king of Castile grand father vnto the Emperour Charles the fift all the countries of the newe Indians which lie Westwarde from Spaine in the Ocean Seas and that in such order and maner as by the Bull is specified Motu proprio that is to say Of his owne meere motion and beeing not therevnto required but much rather De mera liberalitate ex certa scientia ac de Apostolicae potestatis plenitudine that is to say Of meere liberalitie and an assured knowledge and by full power Apostolicall In so much that the King of Peru called Atabaliba who being ouercome by the Spaniardes in a battell saide verie vnwiselie That hee did not esteeme the Pope saying that hee would giue away to another that which was none of his owne For Frier Vincent Valuerda had let him plainlie vnderstande out of his Breuiarie or Portesse That Christ the Sonne of GOD did at his departing out of this worlde appoint and leaue the Pope of Rome for his Liefetenant with power and authoritie to giue and distribute all kingdomes at his will and pleasure And that the Pope of Rome had giuen all his countrie of Peru and the newe Indians to the King of Spaine And likewise in the yeere of our Lord 1515. Leo 10. would haue giuen Frances the French king who was then at Bolonia in Italie and that to make confederacie and league with him the whole Empire of Constantinople But the king giuing him worthie thankes woulde not accept the gift vnlesse he would put him in possession of it which our holy father the Pope had no minde to do because it would haue cost him a great deale more monie than the sealing of his Bulles And not long before this about the yeare of our Lorde 1466. Pope Paule 2. had deposed by sentence George the naturall king of Boemia from his said kingdome and giuen the same to the Dukes of Germanie marie with this condition that they should go and take it perforce at their own cost and charges in which attempt they lost aboue an hundred thousand men both horsemen and footemen and yet did preuaile verie little For such presentes and gifts are of the nature of his Bishoprikes of Hierusalem and other townes in Turkie which he giues to this man and that man whereof the Bishops neuer inioy anie more but the bare title which they haue well wrapped vp in a Bull
stoutely and warily fight vnder Gods banner and counterfeit or follow the example of the Apostles their disciples For the same by nature ought so to bee and all things in the world ought to bee common but the wickednesse of man hath bene the occasion that the one hath begonne to say This is mine the other said And this belongeth to me And by that meanes dealing or participating of all things crept in To bee briefe a verie wise man amongst the Grekes hath spoken maruellous well saying All things are common amongst good friendes Nowe it is then without doubt that vnder the name of all things the wiues are likewise conteined For like as the light and the shining of the Sunne can not be separated nor parted euen so there cannot likewise anie separation or dealing be made of that which is to bee vsed in common but it ought to be generallie at the commauÌ„dement of euerie one of the companie And for that cause it is that God saith gentle Reader note wel here speciall textes of the Scriptvre by his Prophet saying O what a goodlie and pleasant a thing it is for brethren to dwell together And this custome being obserued by the Apostles so must they haue all together liued with one an other in coÌ„mon like as it is written The multitude of the beleeuing was one heart and one soule c. Note here the determination conclusion of our deare mother the holy church worde by word whereby shee doeth absolutelie conclude out of the holie Scriptures that these Heretikes which are alway in hand with the scriptures haue now no more cause to complaine though the Priests Friers will sometime euen for loue borrow some of their wiues for the mainteining knitting together of this holy Clements commontie And although the glosse thervpon say That this hauing of women in coÌ„mon is not to be vnderstood after the vse of the flesh but simplie for the good willingnesse charitable loue towards the congregation yet notwithstanding the text is plain inough which saieth That men must be conuersant with them as the light is with the sunne shine which do continually enioy one another And the same is established by the doctrine of Plato and Pythagoras who speciallie were of opinion that all women should bee common And that is apparant inough by the daylie exercise thereof for you see that the Priestes may haue no wiues of their owne but doe vse all women in generall when or wheresoeuer they can get them But yet they wil not looke so narrowlie to haue things common as touching their goods because euerie one of them will looke to enioy his own goodes but not his owne wife so that it is rather done for the wiues than for anie thing else And this may likewise verie well bee the occasion wherefore the Romishe Church which in deede can be but one particular Church because that Rome is but one particular towne is yet called The Catholike church that is The common generall Church ouer all which specially proceedeth by reason of that goodly common sort of women and boyes which she mainteines and doeth increase and multiplie her generation ouer all the world yea and filles the whole face of the earth with her young Priests and Monkes whereof shee hath made such a number as there are flies in the Summer in so much that shee may iustly bee called Ecclesia oeccomenica that is to say The Church that doeth flowe ouer the whole earth like a spring tide The xviii Chapter VVherein the seuen orders of Priesthoode are set foorth as well by Scriptures as by the examples of Christ. SEeing that we are nowe in hande with the holinesse of Priests wee will proceede directlie to the establishing of all the seuen orders of Priesthoode by the Scripture And first you shall vnderstande that our deare mother the holie Church doeth teach verie plainlie That our Lord Iesus Christ him selfe was forced to passe thorough all those seuen orders before hee could be admitted to bee a Masseprieste Marke nowe what a matter must this be and yet for all this these Heretikes make no accompt of the blessed Masse whereas Christ had inough to do for to come to the vse of it For first he must exercise the office of a Porter like as hee did when he droue the changers of monie and the sellers and buâ—ers out of the Temple and snake out of the mouth of Dauid You Princes lift vp your gates and be you lift vp you euerlasting doores Item when hee said I am the doore of the sheepfolde After that he was Reader when he did reade the Prophet Esaias in the Temple Then after he became an exorcist or Coniurer when he droue seuen diuels out of Marie Magdalene when he did rub the mouth eares of the dumbe and deafe man with clay and spitle saying Epphatah Be open And after that he came to be Acoluthus that is a Page and Ceroferarius that is a Candlebearer when he said I am the light of the world hee that followeth me shall not walke in darknesse And then was he a Subdeacon when he did washe his disciples feete After that a Deacon when hee did minister the Sacrament of his body to his Apostles and being in the mount Oliuet willed persuaded them to watch and pray And lastlie he became a Priest when he did consecrate the bread and the wine and so said Masse at the table This done straightway he became a Bishop when hee laid his handes vppon his disciples heads saying Go abroade and preache the ghospell in all places All this you may see set out at large in the foresaid booke of Durandus and in the booke of Sentences in the fourth councels of Tolledo and Carthago likewise in the Decrees So that it is apparant that all these holie orders are fished out of the bottome and ground of the scriptures and are founded vppon the examples of Christ notwithstanding nowe that the Priestes haue somewhat the more prerogatiue then Christ had so that they can pushe through all these seuen orders at one time or else skippe ouer foure or fiue of theÌ„ at once For they that can once get the shauen crowne on their heades which is the character marke token of the worthie order of Priesthoode may not then onelie proceede to be Priestes but also to be Bishops and Cardinals and to gette sackes full of benefices for our most holie father the Pope may freelie dispence with all such matters as it pleaseth him But that carieth his authoritie in the Popes foundation which wee haue here before set forth and declared to be so strong as the diuels of hell are not able to withstand it For this time wee doe onelie teache that when soeuer it shall please the holy church to vse the seuen orders orderlie shee is able to establish the whole heape of them trimlie
councell of Trent in the 2. decree of the 4. sessioÌ„ Councel of Trent The holy Ghost shut in a male Or Tyrannicall torture Capi. Non decet dist 1â— In the Booke of the Councel in the 14 15. and 16. quest Loke in the leafe following In the couÌ„cel of ConstaÌ„ce in the 15. session Iohn 17. Read hereof Pet. Pau. Ver. who was a gret while in that couÌ„cell him selfe a That is Touch not the head b That is For so it pleaseth vs Wherefore the Councell is called General In the Bull De editio of the counsels which begin thus quum prop. and was set forth an 1545 the 6. of Decemb in the name of pope Paul the third These are the words of the Buls of IndictioÌ„ Bulla Indictionis Read the Bull of the Councell of Laterane set forth in an 1512. in name of Pope Iul. 2. This is written in the book of Councels in the 2. booke and in the Decrees chap. multis den dist 17 â–ª Chap Imo dum in the 17. dist Looke in the foâ—â—said Councell Lateranen in the 2. ses The CouÌ„cell of Mantua Simonie of the Clergie Councell of Rome Simonie of Bishops Triburine Burying CouÌ„ of Basil the 21 ses Councel of Mentz Con. of Laterane The Pope anâ— heretike and Apostata In the â–ª 36. chapter of the councell Eliberi Images forbidden In the first booke of Councels â—oli 627. chap 3.4.5.6.7.8.9.10 and so following to 25. Con Affric can 81 82.83 Mileuitano can 3.4.5 and in the decrees can placuit vt quicunque ca. quisquis dixerit gratiam de coÌ„secra dist 4. a Read the Churchly historie of Socrates the 11. Cap. of the first booke â–ª and Sozomen in the 22. chap. of the 2. booke the decrees Cap. Nicena Syno dist â—1 Con. b Gan. Can. 1.4.9.10.14 and in the decrees Si quis discernit Diâ—â—incti 28 ca. Si quis nuptias cap Si quis vel virginitatem cap. si quis proprer Deum dist 30. cap. Si quis vituperaâ— dist 31. c Read the decrees â–ª ca. quoniam in Romano Dist. 31. d Con. GaÌ„ can 2. and in the deâ—crees can Si quis carnem dist 30 e Con. Ancyrano 27. f Con. GraÌ„ in the conclusioÌ„ of the Councel g Con. Nice in the â–ª 6. Canon like as Ruffi â–ª doth set it forth in his hystorie h Con. CoÌ„stâ—â—t can 2. beginning Qui vlâ—â— a quamque Diocâ—sim sunt Episcopi c. i And peruse the couÌ„cel of Affrica in the first booke of the councels theâ—e you haue these orders can 92. and at the end of the couÌ„cels are the letters of the couÌ„cel written to the Popes Bonifacius and Celeâ—tinus l Con. Can. â— Can. â— k In the coÌ„ of Mil. ca. 21. Read also can prisb 11. quaest 4. and can psal 4. vt presb 2. quaest â— m Con. Aff. can â— and in the decrees ca. 1. dist â—9 Cap. Con. di 10. ca nulfas est dist 1â— Ca. Considimus 25. quaest 1. canulli 25. quaest 1. The councel of Basil aboue the Pope The Romish church the Pope aboue aâ—canons and decrees Cap. 4. Cap. violatores 25. quaest 1. ca. nemini 17. quaest 4. ca. de libelâ—is dist 20. cap. nul fas est dist 19. This is set foorth with plaine wordes in the chapter Ideo permâ—t tente ff his iâ—a 25. quaes 1. Read like wise cap. preceptis dis 12. ca. Si quis 17. quaest 4. Popes against their owne decrees Philip. Decius in ca. 1. no â–ª 49. de constit Cap. confidimus 25. quaest 1. ca. constit dist 10 ca. contra statut ca. sunt quidaÌ„ 25. quaes 1. ca. ideo permittente 25. quaest 1. ca. Iusticiae 25. quaest 1. Vpon the before written chapter const dist 10. De consecr dist 2. The sacrament a spirituall food Bishops like in authoritie By this the lay people ought to receiue in both kinds Cap. coÌ„perimus de const dis 2. Fra Petrus ca. lacrimae ca. sacrificiâ— ca. dici ca. magna piâ—tas ca. facilius ca. conuertimin mo other de penis tent dist 2. Ca. Si quis docuerit ca. Si quis discernit dist 28. ca. Si quis nuptias dist 1â— â–ª ca. Nicaena ca. Si quis vituperat dist 31. ca. deliciae ca. quisquis ca. quod dicte dist 41 cap. Si quis carnem cap. Si quis presb dist 30. ca cleric cap. pastor ca. viduas 1. qu. 2. ca. gloria episcopi ca. concesso 12. quaest 2. cap. duo sunt genera ca. cleric 13. quaest 1. The holy Church of Rome the verie knot of all writings decrees couÌ„cels This is so set forth in the couÌ„cell of Nice in actione 4. and is likewise set out by Eckius in his Man. b This forbidding staÌ„deth in the first booke of the â—ouncelles Con. Afric can â—2 and the letters of the popes whiche had procured to haue all appeales sent to Rome are set out in the end of the couÌ„cels c Ca. Plac. vt Pres. 2.4.6 d Ca. Comperimus de con dist 2. the glosse vppon the worde aut integra e Euen so doth the glosse answere vpon the demaunde in the Cap. Constitutionis dist 10. whereas is saide That no Decrees are of value which dissent from the good seede These bytextes doth the glosse bring vpon the decrees That euery man shall receiue the Lords supper incontinent as the consecratioÌ„ is done cap. peracta de consecratione dist â— holy church helpes her selfe with the opinions of heretikes Reade Auguâ—t in the boke of Heresies and where he writes against the Pelagians Ephes â— 8 Phil. 2.13 Rom. 3.24 In the couÌ„cel of Trent in the 7. sess Can. 10. in the 14. ses can 8. Theodoret. in the 4. boke of the Heretikes Cap. omnes fideles dis 3. cap. â— de poenit dis â–ª and in the 4. boke of the Sent. in the 14. dist ca. 1 Theodoret. in his 4. booke cont haeret Apollonius in his booke against the Montaniâ—s and Euseb. in his 5. boke cha 1â— Theodor. in the 3. booke Epiphaâ— in the seconde part of 3. boke in the 51. Heresie Theodor in the 1. booke Irinaeus in the 1. booke against Heresies in the 24. Chap. Act. 8.19 Azoar 1. The holy Ro. church borrowes many thiÌ„gs of the Iewes Petrus Galatinus in his booke Of the Secrets of the Catholike truth in the 6. chap. of the 10. boke a This you shall â—â—â—de written in one of their bookes called Midiascâ—hâ—lâ—t which is â–ª to say The explanation of the Ecclesiastâ—s or sentences of Salomon Eccle. 7.13 b In the boke called Galirasepa which is to say The explaner of the hidde or secret thiÌ„gs Reade Munster in his Hebrewe Dialogue of Messias Cap. Ieiunio dist 76. Read ouer and peruse the decrees throughly in the 1. dist de coâ—secrat and speciallâ— the 2. chap. Item the dist 21.23.77 throughly and many other mo Item peruse throughly the booke of Durandus and specially where he speakes of sacrifices and altars
matter Peruse the 11. chap. of the second part This is euen thus set downe word for worde in the decrees Cap. Dâ—lectissimiâ— Causa 12. quae 1 and in the 4. letter of ClemeÌ„t in the 1 part of the Councels Pythagoras whoÌ„ Plato did imitate in the goueâ—nement of his citie Married women common Psal. 133.1 Act. 4.32 For what cause the Church of Rome is called Catholike Seeke for this in the .2 chap. of the second parte All these goodly exposiâ—ions are written by the reuerend Bishop Durand in his booke called Rationale diuinorum officiorum in the .1 booke Rub. de ministerio ordine Ecclesiae And in the .4 booke of Sentences Psal. 24.7.9 Iohn 10. In the .4 booke of Sentences the .3 chap. In the 4. booke of Sentences the 4. chap. Acoluthus in Greeke is with vs as much as Page or one which followeth vs. Iohn 8. ca. and is repeated in the 4. booke of Senten cha 5.4 Dâ—st cap. 6.4 Dist. cap. 7. 4. Dist. cap. 8. and peruse the same allegatioÌ„ by Durand In the 23. and 77. Dist. Peruse the 11. chap. of the 2. part Ceremonies of the holy Churches in general Esaie 52.7 Rom. 10.18 This expositioÌ„ is set downe by Durandus in his booke called Rationale diuinorum officiorum chap. 7. Num 8. Slippers and breeches of the Popes Seeke the 10. chap. of the 2. part Durandus touching the Masâ—â— Search the 15. and 16. chap. of this 2. part Durandus his booke Pro. 22 28. Thus doth Eckius and all other Catholikes expounde it Auriculer confession These are the very wordes of Pope Innocent the 1. in a generall councell coÌ„cluded and is set down in the decrees Chap. Omnis vtriusque sextâ—s de penietentis remissionibus Nectarius In the yeare 395. This is set out in the storie triparâ—ite in the .9 booke Chap. 28. Chrisostome vpon the .51 Psal. and in the 3. Homelie vppon the .12 chap. to the Hebr And in the Homelie of penaunce c. Iohn 20.28 Whose sinnes you remit c. Act. 26.18 Chrysostome vpon the .23 of Mathewe the .44 homilie Mathew 8.4 Marke 1.44 Luke 5.14 This witnesse is by Eckius and all other Catholike writers interpreted to this sence Iames. 5.26 The SacrameÌ„t of seuen orders 1. Tim. 4.14 Looke the .18 Chap. of the .2 part Looke the 19. Chap. of the .1 parte The SacrameÌ„t of matrimonie Ephes. 5.32 Looke the 17. Chap. of the â— parte Looke the .1 chap. of the .2 parte Seuen bishops in the low countreis Vigilius Henricus de Vrâ—â— maâ—ia vpon the fourth booke of Sent. dist 1. Matth. 12. Luke 11. Apoc. 13 18. For each letter in greek makes one number 5.20.20.30.2 EKKΛH 200.10.1.10 Σ. IAI 30.1.30.10 TAΛI 20.1 KA Thâ—s makes together 666. Apoc. 13.17 Fire a Sacrament The finding of the Crosse a sacrament Water a Sacrament The Maister of sentences in the .1 chap. the dist and .4 booke Henricus de Vâ—â—maria vpon the foresaide texte of the sentences In the Masse booke Mark. 6.13 1. Cor. 12 2â— Act. 20.10 2. Reg. 4.34 â–ª Of inuocating â—mages looke the 4. leafe and 13. chap. of the 2. parte In the councell holden at Nicen in the 1. session in thâ— Anathematisme Idola Images are Saintes This historie is writen in the golden Legende Also in the booke of Leander Albert of Boloigne which he hath named the description of Italie in the 164. leafe of this booke printed in the yeare 1550. Item it is written by Vincent Lirinensis And so forth by brother Bernarde of Luâ—enburgh Doctor of follie in the 11. parte of the 4. booke called Catalogus Haereticorum Thomas part .3 Quaest. 25. Article 3. Latria Bonauentura super senten lib. 3. dist 9. quaest 2. this is reâ—ersed by brother Bâ—rnard of Luzenburge Leander Albert and other besides Heb. 9. throughout Col. 2.17.18 Gal. 4.9.10 and so foorth The faith of the Iewes out of Moses lawe Ceremonies of the Lutherans 1. Cor. 14.29 1. Cor. 11.2.25 This is in the decrees chap. vasa de consecra dist 1. And it was the Prouerb of Bonifacâ— of the marters Bishops Looke the foresaid Chap. Vasa In the Decrees and that which followeth And the councell Tribur Can. 9. Looke the whole first dist de consecrat in the decrees A synagoge of Iewes at Rome This taske hath authoritie without Italie But within Italie is a pounde Turnoys changed to a pound Sterling The Pope agreeth better with Iewes Turkes and Heathen than with Huguenotes Looke the .13 Chap. of the second part Iere. 7.17 Queene of Heauen Golden Calfe Agnus Dei. In the booke called Ceremoniale Roman Eccle. All these vertues are ascribed to the Agnus Dei or lamb of God. Looke also the 4.5 and 6 cap. of the 2. part Peruse the 4. chap. of the 2. part Touching this turne also to the 1. chap. of the 4. part Looke the 13. chap. of the 2. pâ—â—t The Image of the crosse prayed vnto Iohn Tekel the Popes Legate and after that Bishop of Mentz did preach this at Franckfort anno 1517. Latria Read the writers of Sent. which haue altogether concluded this after this maner The feast of the Speare Nailes of Christes passion Sponges The Asse taile The Manger Ezech. 9.4 Tau is an Hebrew word signifying with vs a token For that which Ezech doeth call Tau that doeth Iohn expounde for a seale Apo. 7.3 Thom. de Aquin. in the eâ—positioÌ„ of the Masse Guâ—do de monte Roch. in Encheir sacerd or the Pamphlet of Priestes in the title De Sac. Euc. Seeke alâ—o Durandus and Innocent for they do expounde these crosses also in like manner Looke the 16. chap. of the 2. Looke the 16. â—2 Gala. 6.14 Gala. 3.13 Deut. 21.23 Saintes 1. Tim. 2.5 In the councell of Nice in the councel of Trenâ— Peter Lombarde in the â–ª 4 booke of Senten .. dist 45. Bâ—nauent dist eadem arti 2. Looke the church songue beginning Aue praeclara maris stella Also looke the Masse bookes and the seruice of our Ladie Marie her Rosarium Hortulus animae the .7 tydes and other Popish bookes which are replenished with such pranckes This doth Bâ—â—nardinus Ochinus rehearse in his Apologio Graie friers Blacke friers Croutched Friers This storie is set foorth in the Churche of Loreta affirmed in the historie of â—eander Albert of Bullin called The description of Italâ— where he is writing of Recanati This demonstration is also written in the Church of Loret and is repeaâ—â—d by Leander Albert. Luke 1.48 Iohn 2.5 Offices of Saintes Homer in his 1. booke Iliadâ—â— â–ª 1. Reg. 8.39 Esai 43.3.14 and in manie places Psal. 50.15 Esa. 63.6.43.11 Esa. 63.16 and 64.10 Latria looke the 3. chap. of the 4 part Dulia Hyperdulia lokâ— the 1. chap. of the 4. part Mat. 4.10 Deut. 6.13.10.20 Galat. 4. â— â–ª The Scripture is full of such Looke the 4. chap. of this part Ge. 48.15.16 This witnes is brought forth by Eckius â—â—â—â—derius and all other Catholike writers treating
matter for otherwise if he had well knowen howe that Melchisedech had offered vp bread and wine he would then without doubt therevpon haue concluded with the Church of Rome That there must bee Priests to sing Masse and to offer vp Iesus Christ in fourme of bread and wine vnto God the Father For if this were not as the Doctours of Louen doe teache then could not the offering of Christ Iesus endure and last for euer after the order of Melchisedech as our Maister Gentianus hath verie wittilie here noted Consider I pray you if Christ had no Vicar nor Liefetenant as the saide Apostle pretendes how could he be an euerlasting Priest and continue his Priesthoode euermore in the person of the most holy Pope of Rome Howe could he offer vp his bodie a newe dailie in the Masse Therefore hee may thanke the Priestes greatly that they after his departure hence haue taken vppon them his place And for so much as his offering could not of it selfe sufficiently serue the turne therefore haue they founde out another sonne offering of the Masse whereby they applie or ioyne his offering to men as with a plaister notwithstanding they doe not name it onelie Sacrificium propitiatorium that is A sacrifice of mercie but also Sacrificium applicatorium that is An offring plaistered or put to Was not that a great ouersight of our Lorde that he had suffered such paines and yet al his suffering could not haue helped vs if the Priestes would not haue giuen vs that same addition by their Masse offering Therefore must the Apostle needes haue bene much ouerseene in his Epistle to the Hebrewes when hee tooke vppon him so earnestly to prooue that Christ had no neede of anie Deputie and that his sacrifice or oblation could not bee renewed nor offered againe but that it is giuen to vs made ours through faith or perhaps hee was so busily occupied with the Hebrewes Iewes that he did not once thinke vpon our holie Masse no nor had not the leasure to reade ouer the bookes of the Catholike Doctours of Louen nor the ordinances of the holie fathers of Rome For if hee had read those he should haue lerned something else as speciallie that the principal point of the priesthoode of Melchisedech did rest in the bread and wine which hee set before Abraham and his Souldiers to stake their hunger and thirst For of this bread and of this wine hath our deare mother the holie Church of Rome made a sacrifice and out of that concluded that the Priestes must likewise haue bread and wine to chaunge the same into fleshe and bloud and so to offer it vp But the Apostle had neuer heard anie such newes and therfore he is to be borne withall but these Heretikes who haue read ouer all these things with our Doctours yea they haue it at their fingers ends and yet they make but a mocke at it those felowes truelie are worthie to be looked at vnder the browes and to haue their heades set betwixt two eares Proceeding now as touching the order of Aaron he without doubte was a figure likewise not of Christ but of our Priestes For there is written in the Decrees and in the booke of Sentences That as well the hie Priestes as the Pater noster priestes were all ordeined by Moses when as he by the commaundement of God did institute Aaron an high Priest and did annoint his sonnes vnder priests The councel of Aken or Aquisgrain hath also plainlie concluded out of Isidore That the order of Priestes haue their beginning of Aarons children and that those which in the old Testament were called offring Priestes are the verie same which nowe are called Masse priests And those which at that time were called Hie priestes are nowe our Bishops So that it is easie to be noted that they are all of Caiphas his progenie For as touching that which the Apostle doeth say to the Hebrewes That by the comming of Christ the order of Leuie was cleane taken awaye that can not be true considering that yet at this day the holie Church hath her Leuites as out of the 7. Chapter of the said Councell and out of the 2. Chapter of the 21. Distinction doeth plainlie appeare where it is saide That the Leuites are in Greeke called Diaconi and in Latin Ministri And now these must needes bee our Deacons And therefore in the third Councell of Bracaren it was concluded in the 5. Chapter of the saide Councell That onelie the Leuites and not the Priestes might be pardoners and carrie about with them on their shoulders the reliques of Saint Anthonies swine and such other like hauing on their Albe which is to witte a long shirt aboue vpon their coates as was permitted to the Leuites only in the olde testament to carie or driue the Ark of the promise Is not this a sufficient proofe you are welcome home And likewise that the other Priestes are also come out of the order of Leui doth sufficiently appeare out of that which is before rehearsed Therefore is the Apostle much ouerseene in his Epistle to the Hebrewes where hee will take vpon him to mainteine that the order and succession of the Leuites should be wholy taken away and adnihilated or at least he must be thus vnderstoode as that the order of Leui is not taken away anie otherwise but that in place of the Iewish Leuites are entred in the Priestes Pardoners in place of their sacrifices is the Masse crept in For consider that which he doth write in his 5. and 8. Chapter concerning the Leuite priestes saying That euerie hie Priest is ordeined to offer gifts sacrifices pretending thereby to proue that then Christ must also haue something to offer that the holie Church of Rome vnderstandeth to be her Priests as though the Apostle would haue saide flatlie That the Romish Priestes are ordeined to offer giftes and sacrifices And for that cause the catholike Doctours haue that text continually in their mouth for the verifying of their Priesthoode So that it is euident that the Leuitical Priestes are risen vp againe in our Priestes And although the Heretikes do mocke at al such allegations saying that that text is directly against vs because the Apostle wil thereby proue that by the offering and Priesthoode of Christ Iesus all other offerings and Priesthoods are taken away and adnihilated considering that Christ could not be a Priest so farre as there were anie other Priest that did represent patronize him yea and although he were now here on earth we passe not for that For we will by and by bring out against them the plaine texte of the decrees out of the Councell called Sexta Synodus where it is said That Iames the brother of Christ after the flesh Basilius the Bishop of Caesarea did ioyntly bring in the Masse and ioyned it to the scripture Surely if Iames the lords
brother did establish the masse theÌ„ it appereth that it is come from the Apostles therefore neede we not anie more testimonies of scripture or other authorities For whereas the Heretikes wiâ—l seeme to ouerthrowe this saying That it is an euident and detestable lie considering that Basilius was Bishop of Caesarea wel nigh three hundred yeares or there about after the death of S. Iames so that by reason thereof he cannot haue established the Masse with S. Iames Vnto that we answere That they are too much nosewise for vs our deare mother the holy church goeth not so preciselie to work An inch breakes no square It skilles not for three or foure hundred yeeres more or lesse when otherwise it serueth her turne Notwithstanding that she hath two diuers wayes to answere their demaund For shee may â—ay that there fortuned a great miracle to wit that S. Iames the Lords brother did rise againe froÌ„ death about 300. yeres after he was buried to come helpe Basilius to sing Masse or she may likewise say That Iames did in his time establishe the Masse but because there were no altars to be found by reson there was not yet as then any reliques of Saints which had wroght miracles and that men might not without being furnished with certein reliques erect anie altars to serue Masse vpon it may be that the Masse knittâ— vp in an Atturnies bagge hanged vp vpon a pinne in some corner till the coÌ„ming of Basilius which was about 300. yeres after like as otherwhiles they hang vp some processes at Machelin vpon a naile a hundred yeares or two In summe let it be as it wil it is all one Once we coÌ„clude hereby that the Masse was ordeined by Iames the apostle And it is to be thought that Iames had learned it of Clement pope of Rome who had written two pleasant letters vnto him wherein he doth specially treat of the seat of the B. of Rome and that Peter through his desertes or merites was become the foundation of the Church and so forth declares at large how the Masse shall be deuoutly done what apparell what hallowing and what other necessaries shall be vsed in the doing of it in what clothes the Sacrament shall be laid that it may bee kept cleane from Mouse dongue and that no wormes nor mothes come at it as in the first part of the councels in the second letter of Clement is by expresse wordes specified Whereby may be noted what great and heauie troubles this good Clement had and what maner of Prophet he was considering that hee set out in writing all the ceremonies of the holie Church which were not founde yet in 700. or 800. yeares after Clements time And therefore it is that our deare mother the holy Church doth make so high an holiday of these decretall letters of Clement and of other his companions that she hâ—th out of the same established a great manie of her ordinances and holy ceremonies In summe it is plaine and euident that the holie Masse hath her ground and foundation without the Scripture The .iii. Chapter That the name and Ceremonies of the Masse are fished out of the holie Scripture NOwe as touching the name of the Masse that hath likewise her beginning vndoubtedly out of the holy scripture notwithstanding that there are manie and diuerse opinions of the same For it is not verie long ago that certeine great doctours of the Sorâ—onish schole at Paris did out of that that is alway written at the end of all the Epistles which Saint Paule hath written from whence they were sent sounding in the Latine tongue Missa est c. conclude saying That Paule did thereby giue to vnderstande whither men should goe to heare high Masse on the Sunday And nowe besides this there was a Magister noster which said that the Apostle Andrew had a Masse booke and had spoken of the Masse for Iohn reherseth that Andrew said to Peter his brother That he had found the Messias or the annointed Christ of whom Moses doth beare witnesse And this soundes in the coÌ„mon translation in Latin thus Inuenimus Messiam quod dicitur Christus which wordes this wise doctour did expounde thus We haue founde out the Masse which Christ hath done Is not that well hit God helpe vs Who dare now from henceforth be so stout as to say That the Masse standeth not in the scripture But now bycause that these Heretikes will needes be so nosewise wil vnderstand all languages insomuch that they do mocke hereat saying that Messias doth not signifie a Masse â–ª but The Messias that is to say The annointed Now Peter Lombard the writer of the sentences doth set downe another opinion and iudgement saying That this name Missa is as much to say as Sending is so named for that at all times there is an Angel sent out of heauen to consecrate the Corpus domini that is The Lordes bodie by whom the Priest doth send his consecrated God forwardes towardes heauen at such time as he hath vsed these wordes following in the Masse Omnipotens Deus iube haec perferri per manus sancti Angeli tui in sublime altare tuum c. that is to say O almightie God commande that this may by the handes of thy holie Angel be caried vp to thy high holy altar c. And out of this he doth further conclude that whersoeuer that Angel doth not come it cannot be said that there is a Masse But truely this must be but meere dalliance for if that were true that they must tarie for the Angel there woulde not be one Masse to be founde in the whole world where notwithstanding there are Masses soung daily by heapes And therfore hath our deare mother the holy church driuen in another naile here and concluded in the Councell of Senona that Missa is an Hebrewe worde now what it doth signifie is vncertein For notwithstanding that the same Councell saith that it betokeneth a cleane offering yet doth not that well agree with the Hebrewe tongue vnlesse it were so that it were named Nisset But it appeares much rather to haue come of Massah which in the Hebrewe doeth signifie Heauinesse or Curssing or else of an other Massah which is interpreted Seeking bycause the Priestes doe with fiue wordes seeke God to see if hee will come into the bread Euen as the children of Israel did seeke God in the wildernesse Raphidim to know also whether he were with them or no by reason whereof the place was called Massah that is say Seeking notwithstanding that it may be much more strongly founded out of Daniel who speaking of the Romish Empire saith That they shall haue a newe God Maosim to whom they shall pray and do worship with golde siluer and precious stones that is to say A God of strength and of force Wherein without doubt he doth speake of the Masse-God